The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.
         Andrewes, Lancelot, 1555-1626.
      
       
         
           1650
        
      
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             The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.
             Andrewes, Lancelot, 1555-1626.
          
           [34], 530 p.
           
             Imprinted by Roger Norton, and are to be sold by George Badger ...,
             London :
             1650.
          
           
             Reproduction of original in Huntington Library.
             Summary of contents: p. [3]-[17]
          
        
      
    
     
       
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         eng
      
       
         
           Ten commandments.
           Christian life.
        
      
    
     
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           THE
           PATTERN
           OF
           CATECHISTICAL
           DOCTRINE
           AT
           LARGE
           :
           OR
           A
           Learned
           and
           Pious
           Exposition
           Of
           the
           Ten
           COMMANDMENTS
           ,
           With
           An
           INTRODUCTION
           ,
           Containing
           the
           Use
           and
           Benefit
           of
           Catechizing
           ;
           the
           generall
           Grounds
           of
           Religion
           ;
           and
           the
           truth
           of
           Christian
           Religion
           in
           particular
           ;
           proved
           against
           ATHEISTS
           ,
           PAGANS
           ,
           JEWS
           ,
           and
           TURKS
           .
        
         
           By
           the
           Right
           Reverend
           Father
           in
           God
           
             LANCELOT
             ANDREWS
          
           ,
           late
           Bishop
           of
           WINCHESTER
        
         
           Perfected
           according
           to
           the
           Authors
           own
           Copy
           ,
           and
           thereby
           purged
           from
           many
           thousands
           of
           Errours
           ,
           Defects
           ,
           and
           Corruptions
           ,
           which
           were
           in
           a
           rude
           imperfect
           Draught
           formerly
           published
           ,
           as
           appears
           in
           the
           Preface
           to
           the
           Reader
           .
        
         
           
             Ecclesiastes
             12.
             13.
             
          
           
             
               Fear
               God
               and
               keep
               his
               Commandments
               ,
               for
               this
               is
               the
               whole
               duty
               of
               Man.
               
            
          
        
         
           
             1.
             
             Corinth
             .
             7.
             19.
             
          
           
             
               Circumcision
               is
               nothing
               ,
               and
               uncircumcision
               is
               nothing
               ,
               but
               the
               keeping
               of
               the
               Commandments
               of
               God.
               
            
          
        
         
           LONDON
           ,
           Imprinted
           by
           
             Roger
             Norton
          
           ,
           and
           are
           to
           be
           sold
           by
           
             George
             Badger
          
           ,
           at
           his
           Shop
           in
           S.
           Dunstans
           Church-yard
           in
           Fleet-street
           .
        
         
           
             Anno
             Dom.
          
           1650.
           
        
      
       
         
         
         
           THE
           CONTENTS
           .
        
         
           
             
               The
               Exposition
               of
               the
               Introduction
               .
            
             
               CHAP.
               I.
               Page
               1
            
             
               1.
               
               That
               Children
               are
               to
               be
               taught
               and
               instructed
               in
               Religion
               proved
               out
               of
               Heathen
               Philosophers
               ,
               out
               of
               the
               Law
               ,
               the
               Gospel
               .
               2.
               
               That
               this
               instruction
               ought
               to
               be
               by
               way
               of
               Catechism
               .
               What
               Catechising
               is
               .
               How
               it
               differs
               from
               Preaching
               .
               Reasons
               for
               abridgements
               or
               sums
               of
               Religion
               .
               Catechizing
               used
               in
               all
               ages
               ;
               before
               the
               flood
               ;
               after
               the
               flood
               ;
               under
               the
               Law
               ;
               under
               the
               Gospel
               ;
               after
               the
               Apostles
               ;
               in
               the
               Primitive
               Church
               .
               Reasons
               for
               this
               custom
               of
               Catechising
               .
            
             
               CHAP.
               II.
               Page
               9
            
             
               The
               duty
               of
               the
               catechized
               .
               1.
               
               To
               come
               ,
               and
               that
               1.
               with
               a
               right
               intent
               ,
               2.
               willingly
               ,
               3.
               with
               preparation
               ;
               which
               must
               be
               ,
               1.
               in
               fear
               ,
               2.
               by
               prayer
               .
               Other
               rules
               for
               coming
               ,
               1.
               with
               〈◊〉
               ,
               2.
               with
               purity
               of
               heart
               ,
               3.
               in
               faith
               ,
               4.
               frequently
               .
               The
               second
               duty
               to
               hear
               or
               hearken
               .
               The
               necessity
               of
               hearing
               .
               The
               manner
               ,
               1.
               with
               reverence
               ,
               2.
               with
               fervour
               of
               spirit
               ,
               3.
               with
               silence
               ,
               4.
               without
               gazing
               ,
               5.
               hear
               to
               keep
               .
               How
               the
               word
               must
               be
               kept
               in
               our
               hearts
               ,
               1.
               by
               examination
               ,
               2.
               by
               meditation
               ,
               3.
               by
               Conference
               .
            
             
               CHAP.
               III.
               Page
               14
            
             
               Of
               Religion
               in
               general
               ,
               and
               the
               foundations
               of
               it
               .
               The
               four
               first
               steps
               .
               1
               We
               must
               come
               to
               God
               ,
               as
               the
               only
               way
               to
               true
               happinesse
               .
               No
               happinesse
               in
               riches
               proved
               by
               divers
               reasons
               .
               Nor
               in
               Honour
               .
               Nor
               in
               pleasure
               .
               Nor
               in
               moral
               vertue
               .
               Nor
               in
               contemplation
               .
               General
               reasons
               against
               them
               all
               ,
               that
               felicity
               cannot
               be
               in
               any
               of
               them
               .
               because
               they
               cannot
               satisfie
               .
               2
               They
               are
               not
               perpetual
               ,
               but
               uncertain
               .
               In
               God
               onely
               is
               true
               happinesse
               to
               be
               found
               .
            
             
               CHAP.
               IIII.
               Page
               19
            
             
               2.
               
               The
               way
               to
               come
               to
               God
               is
               onely
               by
               faith
               ,
               not
               by
               natural
               reason
               alone
               ,
               as
               the
               Manichees
               held
               ;
               reasons
               against
               them
               .
               The
               way
               by
               faith
               more
               certain
               .
               The
               necessity
               of
               belief
               .
               Rules
               for
               coming
               by
               faith
               .
            
             
               CHAP.
               V.
               Page
               22
            
             
               3.
               
               That
               we
               must
               believe
               there
               is
               a
               God.
               Misbelief
               in
               four
               things
               .
               1.
               
               Autotheisme
               .
               2.
               
               Polytheisme
               .
               3.
               
               Atheisme
               .
               4.
               
               Diabolisme
               .
               The
               reasons
               of
               Atheists
               answered
               .
               Religion
               upholds
               all
               states
               .
               The
               original
               of
               Atheisme
               ,
               from
               1.
               
               Discontent
               ,
               2.
               sensuality
               .
            
             
               CHAP.
               VI.
               Page
               25
            
             
               That
               there
               is
               a
               God
               ,
               proved
               .
               1.
               
               By
               reasons
               drawn
               out
               of
               the
               writings
               of
               the
               Heathens
               themselves
               .
               2.
               
               By
               the
               frame
               of
               the
               World
               :
               Objections
               answered
               .
               3.
               
               By
               the
               beginning
               and
               progresse
               of
               arts
               ,
               &c.
               4.
               
               By
               the
               necessity
               of
               a
               first
               mover
               .
               The
               beginning
               of
               things
               cannot
               be
               .
               1.
               
               By
               Chance
               .
               nor
               2.
               
               By
               Nature
               .
               5.
               
               By
               prophecies
               fulfilled
               .
               6.
               
               By
               the
               artificial
               framing
               the
               bodies
               of
               all
               Creatures
               .
               7.
               
               By
               the
               soul
               of
               man.
               Reasons
               why
               so
               many
               Atheists
               .
               Natural
               notions
               of
               a
               diety
               .
               The
               Conscience
               .
               8.
               
               From
               the
               miserable
               ends
               of
               Atheists
               .
            
             
               CHAP.
               VII
               .
               Page
               29
            
             
               The
               fourth
               step
               ,
               That
               God
               hath
               a
               providence
               over
               man.
               Reasons
               against
               divine
               providence
               answerd
               :
               why
               God
               permitts
               evil
               :
               general
               reasons
               for
               a
               providence
               ,
               particular
               reasons
               from
               all
               sorts
               of
               creatures
               .
               That
               second
               causes
               work
               not
               ,
               nor
               produce
               their
               effects
               of
               themselves
               without
               God.
               That
               Gods
               providence
               reacheth
               to
               particulars
               .
               That
               God
               is
               to
               be
               sought
               ,
               and
               that
               he
               rewards
               them
               that
               seek
               him
               .
            
             
               CHAP.
               VIII
               .
               Page
               34
            
             
               The
               four
               religions
               in
               the
               world
               .
               Of
               Paganisme
               ,
               reasons
               against
               the
               plurality
               of
               Gods.
               That
               there
               can
               be
               but
               one
               God
               proved
               out
               of
               their
               own
               Philosophers
               :
               that
               their
               religion
               was
               false
               .
               How
               man
               came
               to
               be
               worshipped
               .
               How
               beasts
               .
               Of
               the
               Miracles
               and
               Oracles
               of
               the
               Gentiles
               .
            
             
               CHAP.
               IX
               .
               Page
               37
            
             
               Of
               Judaisme
               .
               The
               positions
               of
               the
               Jews
               .
               1.
               
               That
               the
               Messias
               shall
               have
               an
               earthly
               kingdom
               at
               Jerusalem
               ,
               confuted
               .
               2.
               
               That
               Jesus
               is
               not
               the
               Messias
               .
               The
               contrary
               proved
               by
               Jacobs
               prophecy
               .
               Gen.
               49.
               11.
               
               By
               Daniels
               seventy
               two
               weeks
               .
               Dan.
               9.
               25.
               
               By
               diverse
               other
               reasons
               .
               3.
               
               That
               the
               Messias
               is
               not
               yet
               come
               .
               The
               contrary
               proved
               by
               sundry
               arguments
               .
            
             
               
               CHAP.
               X.
               Page
               41
            
             
               Of
               Christian.
               This
               religion
               proved
               to
               be
               false
               by
               seven
               reasons
               .
            
             
               CHAP.
               XI
               .
               Page
               42
            
             
               Of
               Christian
               religion
               .
               The
               truth
               thereof
               in
               general
               proved
               .
               1.
               
               By
               the
               antiquity
               of
               it
               ,
               out
               of
               the
               Heathen
               authors
               themselves
               .
               2.
               
               By
               the
               continuance
               and
               preservation
               of
               it
               .
               3.
               
               By
               the
               certainty
               .
               4
               By
               the
               end
               it
               leads
               to
               ,
               viz.
               to
               God
               ,
               it
               gives
               all
               honour
               to
               him
               .
               Deprives
               man
               of
               all
               .
               Other
               reasons
               .
               It
               restraines
               carnal
               liberty
               allowed
               by
               false
               Religions
               ;
               reaches
               to
               the
               heart
               .
               It
               contains
               mysteries
               above
               mans
               capacity
               .
               Teaches
               contempt
               of
               the
               world
               ;
               requires
               spiritual
               worship
               .
               Confirmed
               by
               miracles
               beyond
               exception
               .
               Prophecies
               .
            
             
               CHAP.
               XII
               .
               Page
               48
            
             
               Special
               reasons
               for
               the
               Christian
               Religion
               ,
               as
               differing
               from
               the
               Jewish
               .
               It
               purgeth
               the
               soul
               :
               shews
               that
               God
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               the
               testimony
               of
               the
               Apostles
               and
               Evangelists
               :
               the
               knowledge
               of
               what
               they
               wrote
               :
               their
               honesty
               :
               the
               credit
               of
               the
               story
               :
               testimony
               from
               Pagans
               :
               the
               star
               at
               Christs
               birth
               :
               the
               crosse
               sacred
               with
               the
               Egyptians
               :
               the
               miracles
               at
               Christs
               death
               :
               the
               Progresse
               of
               Christianity
               by
               weak
               means
               ,
               opposed
               by
               power
               and
               learning
               :
               contrary
               to
               flesh
               and
               blood
               :
               the
               excellency
               of
               the
               promises
               :
               power
               in
               conversions
               :
               the
               truth
               of
               Christs
               miracles
               :
               the
               constancy
               of
               Martyrs
               :
               the
               ends
               of
               the
               Apostles
               :
               the
               Devils
               testimony
               against
               himself
               .
            
             
               CHAP.
               XIII
               .
               Page
               52
            
             
               Of
               the
               two
               chief
               parties
               that
               lay
               claim
               to
               Christian
               Religion
               ,
               Papists
               and
               Protestants
               .
               Their
               difference
               about
               interpretation
               of
               Scriptures
               .
               The
               Churches
               authority
               ,
               in
               expounding
               Scriptures
               .
               An
               additional
               Observation
               out
               of
               the
               Authors
               other
               works
               .
               Rules
               about
               the
               sense
               of
               the
               Scriptures
               .
               Means
               for
               finding
               out
               the
               true
               sense
               :
               other
               means
               controverted
               .
               Addition
               about
               the
               Churches
               power
               in
               matters
               of
               Faith
               ,
               whether
               infallible
               .
               Decrees
               of
               Councels
               :
               Consent
               of
               Fathers
               .
               The
               Pope
               not
               infallible
               .
            
             
               CHAP.
               XIIII
               .
               Page
               58
            
             
               Christian
               religion
               divided
               into
               the
               Law
               and
               the
               Gospel
               .
               Additions
               about
               the
               use
               of
               the
               Law.
               That
               the
               Law
               of
               Christ
               is
               part
               of
               the
               second
               Covenant
               ,
               &c.
               
               The
               judgement
               of
               the
               Author
               out
               of
               his
               other
               books
               .
               That
               the
               Gospel
               is
               
                 lex
                 Christi
              
               .
               The
               Law
               handled
               first
               .
               Reasons
               for
               this
               order
               .
               What
               the
               Law
               teacheth
               ,
               and
               what
               the
               Gospel
               .
            
             
               CHAP.
               XV.
               Page
               62
            
             
               In
               the
               Law
               four
               things
               .
               1.
               
               The
               work
               to
               be
               done
               .
               The
               Decalogue
               the
               Pandects
               of
               moral
               Laws
               .
               The
               Laws
               moral
               known
               before
               Moses
               ,
               written
               in
               mens
               hearts
               ,
               proved
               in
               particular
               .
               In
               every
               Law
               there
               is
               evil
               to
               be
               avoided
               ,
               and
               good
               to
               be
               done
               ,
               both
               must
               concur
               .
               S.
               Pauls
               three
               rules
               of
               
                 pie
                 ,
                 juste
                 ,
                 sobrie
              
               .
               S.
               Augustine
               his
               three
               rules
               ,
               contrary
               to
               three
               rules
               of
               corrupt
               nature
               .
               2.
               
               The
               manner
               of
               doing
               riquires
               ,
               1.
               totos
               ,
               2.
               totum
               ,
               3.
               
                 toto
                 tempore
              
               ,
               3.
               
               The
               reward
               .
               4.
               
               The
               punishment
               .
            
             
               CHAP.
               XVI
               .
               Page
               83
            
             
               That
               the
               moral
               Law
               of
               God
               written
               by
               Moses
               ,
               was
               known
               to
               the
               Heathen
               .
               1.
               
               The
               act
               or
               work
               was
               known
               to
               them
               ,
               as
               it
               is
               proved
               in
               every
               precept
               of
               the
               Decalogue
               ,
               yet
               their
               light
               more
               dim
               in
               the
               1.
               2.
               4.
               10.
               
               S.
               Pauls
               three
               rules
               of
               
                 pie
                 ,
                 sobrie
                 ,
                 juste
              
               ,
               known
               to
               them
               .
               2.
               
               They
               knew
               the
               manner
               of
               performance
               ,
               
                 toti
                 ,
                 totum
                 ,
                 semper
              
               .
               3.
               
               They
               knew
               the
               rewards
               and
               punishments
               .
            
             
               CHAP.
               XVII
               .
               Page
               68
            
             
               Questions
               about
               the
               Law.
               1.
               
               Why
               it
               was
               written
               by
               Moses
               ,
               seeing
               it
               was
               written
               before
               in
               mens
               hearts
               .
               How
               the
               light
               of
               Nature
               became
               dim
               ,
               three
               causes
               of
               it
               :
               it
               was
               deserved
               in
               three
               respects
               .
               Why
               the
               Law
               was
               given
               at
               this
               time
               .
               Why
               onely
               to
               the
               〈◊〉
               .
               All
               the
               four
               parts
               of
               a
               Law
               ,
               are
               in
               the
               Law
               written
               .
               1.
               
               The
               Act.
               2.
               
               The
               Manner
               .
               3.
               
               The
               rewards
               .
               4.
               
               The
               punishments
               .
               2.
               
               Whether
               any
               can
               keep
               the
               Law.
               How
               God
               is
               just
               in
               requiring
               that
               which
               we
               cannot
               perform
               .
               An
               Addition
               about
               power
               of
               keeping
               the
               Law
               evangelical
               .
               Adam
               lost
               his
               ability
               ,
               not
               efficienter
               ,
               but
               meritorie
               ,
               God
               alwayes
               gives
               ,
               or
               is
               ready
               to
               give
               power
               to
               do
               what
               he
               requires
               ,
               if
               we
               be
               not
               wanting
               to
               our selves
               .
               How
               Christ
               hath
               fulfilled
               the
               Law
               :
               how
               we
               keep
               it
               by
               faith
               .
               3.
               
               Why
               God
               promises
               life
               to
               the
               keeping
               of
               the
               Law
               if
               we
               cannot
               keep
               it
               .
            
             
               CHAP.
               XVIII
               .
               Page
               73
            
             
               Of
               the
               preparation
               before
               the
               giving
               of
               the
               Law.
               1.
               
               To
               make
               them
               willing
               ,
               by
               consideration
               of
               1.
               his
               benefits
               ,
               2.
               
               Gods
               right
               ,
               as
               Lord
               ,
               3.
               
               Their
               relation
               ,
               as
               Creatures
               ,
               &c.
               4.
               
               That
               they
               are
               his
               people
               .
               His
               Benefits
               past
               and
               promised
               .
               Three
               motives
               
               to
               love
               .
               1
               :
               Beauty
               .
               2.
               
               Neernesse
               .
               3.
               
               Benefits
               :
               all
               in
               God.
               2.
               
               To
               make
               them
               able
               ,
               by
               sanctifying
               and
               cleansing
               themselves
               :
               that
               ceremonial
               washing
               signified
               our
               spiritual
               cleansing
               :
               how
               we
               came
               to
               be
               polluted
               :
               how
               we
               must
               be
               cleansed
               .
               Why
               they
               were
               not
               to
               come
               at
               their
               wives
               .
               Of
               the
               danger
               and
               abuse
               of
               things
               lawful
               .
               3.
               
               That
               they
               might
               not
               run
               too
               far
               ,
               bounds
               were
               set
               .
               Of
               curiosity
               about
               things
               unnecessary
               .
            
             
               CHAP.
               XIX
               .
               Page
               79
            
             
               The
               manner
               of
               delivering
               the
               Law.
               1.
               
               With
               thick
               clouds
               .
               2.
               
               With
               thunder
               and
               lightning
               .
               3.
               
               With
               sound
               of
               a
               trumpet
               .
               The
               terrible
               delivering
               of
               the
               Law
               ,
               compared
               with
               the
               terrour
               of
               the
               last
               judgement
               ,
               when
               we
               must
               give
               account
               for
               the
               keeping
               of
               it
               :
               the
               comparison
               in
               all
               the
               particulars
               .
               The
               use
               of
               this
               .
            
             
               CHAP.
               XX.
               Page
               80
            
             
               The
               end
               of
               the
               Law
               as
               given
               by
               Moses
               .
               1.
               
               It
               brings
               none
               to
               perfection
               ,
               and
               that
               by
               reason
               of
               mans
               corruption
               :
               as
               appears
               ,
               1.
               by
               the
               place
               ,
               a
               barren
               wildernesse
               ,
               a
               mountain
               which
               none
               might
               touch
               :
               2.
               by
               the
               mediatour
               Moses
               :
               by
               the
               breaking
               of
               the
               Tables
               ,
               &c.
               2.
               
               It
               brings
               us
               to
               Christ
               ,
               because
               given
               by
               Angels
               in
               the
               hand
               of
               a
               Mediatour
               .
               It
               Was
               to
               be
               put
               into
               the
               Ark
               :
               Given
               fifty
               dayes
               after
               the
               Passeover
               :
               Moses
               had
               a
               Veyl
               :
               the
               fiery
               Serpent
               :
               our
               use
               of
               the
               Law
               ,
               to
               know
               our
               debts
               as
               by
               a
               book
               of
               accounts
               ;
               then
               to
               drive
               us
               to
               seek
               a
               Surety
               to
               pay
               the
               debt
               ,
               viz.
               Christ
               ;
               amd
               to
               be
               thankful
               ,
               and
               take
               heed
               of
               running
               further
               into
               debt
               .
            
          
        
         
           
             
               The
               Exposition
               of
               the
               first
               Commandment
               .
            
             
               CHAP.
               I.
               Page
               83
            
             
               Of
               the
               Preface
               to
               the
               Decalogue
               .
               Two
               things
               required
               in
               a
               Lawgiver
               .
               1.
               
               Wisdom
               .
               2.
               
               Authority
               :
               both
               appear
               here
               .
               Gods
               Authority
               declared
               .
               1.
               
               By
               his
               Name
               Jehovah
               ,
               which
               implyes
               ,
               1.
               that
               being
               himself
               ,
               and
               that
               all
               other
               things
               come
               from
               him
               ;
               2.
               his
               absolute
               dominion
               over
               all
               the
               Creatures
               :
               from
               which
               flow
               two
               attributes
               .
               1.
               
               His
               Eternity
               .
               2.
               
               His
               Veracity
               ,
               or
               truth
               .
               2.
               
               By
               his
               Jurisdiction
               ,
               thy
               God
               ;
               by
               Creation
               ,
               and
               by
               Covenant
               .
               3.
               
               By
               a
               late
               benefit
               ,
               their
               deliverance
               out
               of
               Egypt
               .
               How
               all
               this
               belongs
               to
               us
               .
            
             
               CHAP.
               II.
               Page
               87
            
             
               The
               division
               of
               the
               Decalogue
               :
               how
               divided
               by
               the
               Jews
               ;
               how
               by
               Christians
               .
               Addition
               6.
               
               That
               the
               four
               fundamental
               Articles
               of
               all
               Religion
               are
               implyed
               in
               the
               four
               first
               Precepts
               .
               Of
               rules
               for
               expounding
               the
               Decalogue
               .
               Six
               rules
               of
               extent
               .
               1.
               
               The
               affirmative
               implyes
               the
               negative
               ,
               and
               
                 e
                 contra
              
               .
               2.
               
               When
               any
               thing
               is
               commanded
               or
               forbidden
               ,
               all
               of
               the
               same
               nature
               are
               included
               .
               3.
               
               The
               inward
               act
               of
               the
               soul
               is
               forbidden
               or
               commanded
               by
               the
               outward
               .
               4.
               
               The
               means
               conducing
               are
               included
               in
               every
               precept
               .
               5.
               
               The
               consequents
               and
               signes
               .
               6.
               
               We
               must
               not
               onely
               observe
               the
               precept
               our selves
               ,
               but
               cause
               it
               to
               be
               kept
               by
               others
               ,
               left
               we
               partake
               of
               other
               mens
               sins
               ,
               which
               is
               ,
               1.
               
               Jubendo
               ,
               by
               commanding
               .
               2.
               
               Permittendo
               ,
               by
               tolleration
               .
               3.
               
               Provocando
               ,
               by
               provocation
               .
               4.
               
               Suadendo
               ,
               by
               perswasion
               .
               5.
               
               Consentiendo
               ,
               by
               consenting
               .
               6.
               
               Defendendo
               ,
               by
               maintaining
               .
               7.
               
               
                 Scandalum
                 praebendo
              
               ,
               by
               giving
               scandal
               .
            
             
               CHAP.
               III.
               Page
               94
            
             
               Rules
               of
               restraint
               in
               expounding
               the
               Law.
               False
               rules
               made
               by
               the
               Pharisees
               .
               Of
               Custom
               .
               Addition
               7.
               
               Of
               the
               force
               of
               Church
               Customs
               .
               3.
               
               Three
               rules
               of
               restraint
               :
               1.
               
               By
               dispensation
               .
               2.
               
               By
               the
               nature
               of
               the
               Precept
               .
               3.
               
               By
               conflict
               of
               Precepts
               .
               Antinomia
               ,
               wherein
               these
               rules
               are
               to
               be
               observed
               ;
               1.
               
               Ceremonial
               Precepts
               are
               to
               give
               place
               to
               moral
               .
               2.
               
               The
               second
               table
               is
               to
               give
               place
               to
               the
               first
               .
               3.
               
               In
               the
               second
               table
               ,
               the
               following
               Precepts
               are
               to
               give
               place
               to
               those
               before
               .
               Rules
               to
               expound
               in
               case
               of
               1.
               
               Obscurity
               ,
               2.
               
               Ambiguity
               ,
               3.
               
               Controversie
               .
            
             
               CHAP.
               IIII.
               Page
               98
            
             
               Three
               general
               observations
               in
               the
               Decalogue
               .
               1.
               
               That
               the
               precepts
               are
               all
               in
               the
               second
               person
               .
               2.
               
               All
               but
               two
               are
               Negative
               .
               All
               but
               two
               are
               in
               the
               future
               tense
               .
               Observations
               general
               from
               the
               first
               precept
               .
               1.
               
               Impediments
               are
               to
               be
               removed
               ,
               before
               true
               worship
               can
               be
               performed
               .
               2.
               
               The
               worship
               of
               God
               is
               the
               foundation
               of
               all
               obedience
               to
               the
               rest
               .
               3.
               
               That
               spiritual
               worship
               ,
               is
               chiefly
               commanded
               in
               the
               first
               precept
               .
               Addition
               8.
               
               About
               the
               distinction
               of
               inward
               ,
               and
               outward
               worship
               .
            
             
               CHAP.
               V.
               Page
               100
            
             
               In
               the
               first
               Commandment
               three
               things
               are
               contained
               .
               1.
               
               We
               must
               have
               a
               God.
               2.
               
               We
               must
               have
               the
               Lord
               for
               our
               God.
               3.
               
               We
               must
               have
               him
               alone
               for
               our
               God.
               The
               sinne
               
               opposite
               to
               the
               first
               is
               〈◊〉
               :
               to
               the
               second
               is
               false
               Religion
               :
               to
               the
               third
               mixt
               Religion
               .
               How
               our
               nanture
               is
               inclinable
               to
               those
               sins
               .
               Reasons
               against
               them
               .
            
             
               CHAP.
               VI.
               Page
               102.
               
            
             
               In
               the
               first
               proposition
               of
               having
               a
               God
               ,
               is
               included
               ,
               1.
               
               Knowledge
               of
               God
               ,
               wherein
               ,
               1.
               
               The
               excellency
               ,
               2.
               the
               necessity
               ,
               3.
               how
               it
               is
               attained
               .
               The
               contrary
               forbidden
               is
               ,
               1.
               
               Ignorance
               ,
               2.
               light
               knowledge
               .
               What
               we
               are
               to
               know
               of
               God.
               Impediments
               of
               knowledge
               to
               be
               removed
               .
               Rules
               of
               direction
               to
               be
               followed
               .
            
             
               CHAP.
               VII
               .
               Page
               110.
               
            
             
               The
               second
               inward
               vertue
               commanded
               in
               the
               first
               precept
               ,
               is
               faith
               .
               Reasons
               for
               the
               necessity
               of
               faith
               .
               Addition
               9.
               
               Concerning
               the
               evidence
               of
               faith
               ,
               and
               freedom
               of
               assent
               .
               The
               certainty
               of
               faith
               .
               Of
               unbelief
               .
               Addition
               10.
               
               Concerning
               the
               nature
               of
               faith
               .
               Means
               of
               believing
               .
               Of
               trust
               in
               God
               for
               things
               temporal
               .
               The
               tryal
               of
               our
               trust
               .
               Six
               signes
               of
               Faith.
               
            
             
               CHAP.
               VIII
               .
               Page
               120.
               
            
             
               The
               third
               inward
               vertue
               is
               fear
               of
               God.
               Addition
               11.
               
               Of
               the
               seat
               of
               faith
               .
               Reasons
               why
               God
               should
               be
               feared
               .
               Of
               〈◊〉
               and
               servile
               fear
               .
               How
               Fear
               and
               Love
               may
               stand
               together
               .
               The
               sins
               forbidden
               .
               1.
               
               Want
               of
               Fear
               ,
               2.
               worldly
               fear
               .
               Motives
               to
               fear
               taken
               from
               Gods
               judgements
               .
               The
               signes
               of
               fear
               .
            
             
               CHAP.
               IX
               .
               Page
               128.
               
            
             
               The
               fourth
               inward
               vertue
               ,
               is
               humility
               .
               The
               nature
               of
               it
               .
               The
               properties
               of
               it
               .
               Of
               Pride
               ,
               The
               nature
               and
               degrees
               of
               it
               .
               Signes
               of
               Pride
               .
               The
               punishments
               of
               Pride
               .
               Of
               forced
               humility
               .
               Of
               counterfeit
               humility
               .
               The
               means
               of
               humility
               .
               The
               signes
               of
               humilitie
               .
            
             
               CHAP.
               X.
               Page
               136.
               
            
             
               Of
               the
               fifth
               inward
               vertue
               ,
               Hope
               .
               Hope
               and
               Fear
               come
               both
               from
               Faith.
               The
               several
               uses
               of
               Hope
               .
               The
               nature
               and
               exercise
               of
               Hope
               .
               Of
               Presumption
               and
               Despair
               .
               Reasons
               against
               both
               .
               Means
               to
               strengthen
               Hope
               .
               Signes
               of
               true
               Hope
               .
            
             
               CHAP.
               XI
               .
               Page
               142.
               
            
             
               The
               sixth
               duty
               is
               prayer
               .
               The
               end
               of
               prayer
               ,
               Gods
               Glory
               .
               The
               necessity
               of
               it
               .
               The
               power
               of
               prayer
               .
               The
               parts
               of
               prayer
               .
               1.
               
               Deprecation
               .
               2.
               
               Petition
               .
               Why
               God
               denies
               some
               things
               we
               ask
               .
               3.
               
               Intercession
               .
               4.
               
               Thanksgiving
               ,
               which
               consists
               of
               ,
               1.
               
               Confession
               .
               2.
               
               Complacency
               .
               3.
               
               Promulgation
               .
               4.
               
               Provocation
               of
               others
               .
               The
               excellency
               of
               praising
               God.
               The
               properties
               of
               true
               prayer
               .
               The
               helps
               to
               prayer
               .
               Signes
               of
               faithful
               prayer
               .
               Of
               causing
               others
               to
               pray
               .
            
             
               CHAP.
               XII
               .
               Page
               154.
               
            
             
               The
               seventh
               vertue
               required
               ,
               is
               Love
               of
               God.
               That
               God
               is
               to
               be
               loved
               .
               Of
               mercenary
               and
               free
               Love.
               The
               excellency
               of
               Love.
               The
               measure
               of
               Love.
               The
               opposites
               to
               the
               Love
               of
               God.
               1.
               
               Love
               of
               the
               world
               .
               2.
               
               Self-love
               .
               3.
               
               Stupidity
               .
               4.
               
               Loathing
               of
               God.
               All
               the
               motives
               of
               Love
               are
               eminently
               in
               God.
               1.
               
               Beauty
               .
               2.
               
               〈◊〉
               .
               3
               Benefits
               bestowed
               .
               Six
               signes
               of
               Love.
               Of
               drawing
               others
               to
               love
               God.
               
            
             
               CHAP.
               XIII
               .
               Page
               163.
               
            
             
               The
               proper
               effects
               of
               Love.
               1.
               
               Obedience
               .
               2.
               
               Patience
               .
               How
               Obedience
               arises
               from
               the
               Love
               of
               God.
               It
               brings
               glory
               to
               God
               two
               wayes
               .
               Is
               better
               then
               sacrifice
               in
               four
               respects
               .
               Reasons
               why
               we
               should
               
                 obaudire
                 Deo.
              
               There
               be
               three
               speakers
               :
               1.
               
               God
               ,
               who
               speaks
               1.
               
               By
               his
               Word
               ,
               2.
               by
               his
               Works
               .
               2.
               
               The
               World
               ,
               3.
               
               Our selves
               .
               These
               do
               obloqui
               ,
               gainsay
               what
               God
               sayes
               .
               The
               measure
               and
               quality
               of
               Obedience
               .
               Of
               disobedience
               ,
               that
               it
               is
               a
               great
               sin
               .
               The
               degrees
               of
               it
               .
               1.
               
               Neglect
               .
               2.
               
               Contempt
               .
               Motives
               to
               obedience
               Signes
               of
               obedience
               .
            
             
               CHAP.
               XIIII
               .
               Page
               170
            
             
               Of
               Patience
               .
               How
               it
               arises
               from
               the
               Love
               of
               God.
               The
               necessity
               and
               excellency
               of
               patience
               .
               Afflictions
               are
               either
               corrections
               or
               tryals
               .
               Reasons
               of
               patience
               in
               both
               .
               Of
               counterfeit
               patience
               in
               Hereticks
               and
               others
               .
               Stupidity
               no
               true
               patience
               .
               〈◊〉
               thereof
               .
               Of
               fainting
               under
               the
               crosse
               .
               Means
               of
               patience
               .
               Signes
               of
               patience
               .
               Of
               working
               patience
               in
               others
               .
            
             
               CHAP.
               XV.
               Page
               178.
               
            
             
               The
               second
               thing
               required
               in
               the
               first
               Commandment
               ,
               To
               have
               the
               true
               God
               for
               our
               God
               Reasons
               hereof
               .
               Of
               true
               Religion
               :
               this
               is
               the
               true
               pearl
               to
               be
               sought
               .
               Three
               rules
               in
               seeking
               .
               The
               extreams
               of
               Religion
               ,
               1.
               
               Idolatry
               ,
               2.
               
               Superstition
               ,
               3.
               
               Profanenesse
               ,
               4.
               
               Novelty
               ;
               of
               which
               three
               degrees
               ,
               1.
               
               Schisme
               ,
               2.
               
               Heresy
               ,
               3.
               
               Apostacy
               .
               The
               means
               of
               true
               Religion
               .
               The
               signes
               of
               procuring
               it
               in
               others
               .
            
             
               
               CHAP.
               XVI
               .
               page
               182
            
             
               The
               third
               thing
               required
               in
               the
               first
               Commandement
               is
               ,
               to
               have
               onely
               the
               true
               God
               ,
               which
               includes
               sincerity
               .
               Reasons
               hereof
               .
               The
               contraries
               to
               sincerity
               .
               Means
               of
               sincerity
               :
               Signes
               of
               sincerity
               .
               Of
               procuring
               it
               in
               others
               .
            
             
               CHAP.
               XVII
               .
               page
               184
            
             
               Of
               the
               last
               words
               in
               the
               first
               Commandement
               ,
               
                 Coram
                 me
              
               ,
               in
               which
               is
               implied
               Integritie
               .
               Reasons
               for
               it
               .
               Of
               Hypocrisie
               ,
               and
               reasons
               against
               it
               .
               Signes
               of
               a
               sound
               heart
               .
               An
               observation
               from
               the
               first
               words
               .
               
                 Non
                 habebis
              
               .
               They
               are
               in
               the
               Future
               tense
               ,
               and
               imply
               perseverance
               .
               Reasons
               for
               it
               .
               The
               extreams
               .
               1.
               
               Constancy
               in
               evil
               .
               2.
               
               Inconstancy
               in
               good
               .
               Four
               reasons
               against
               Backsliding
               ;
               signes
               of
               perseverance
               .
               Of
               procuring
               it
               in
               others
               .
            
          
        
         
           
             
               The
               Exposition
               of
               the
               second
               Commandement
               .
            
             
               CHAP.
               XI
               .
               page
               192
            
             
               The
               general
               parts
               of
               this
               Commandement
               .
               1.
               
               The
               precept
               .
               2.
               
               The
               sanction
               .
               The
               precept
               is
               negative
               ,
               forbids
               Idolatry
               ,
               and
               implies
               the
               affirmative
               .
               1.
               
               That
               God
               must
               be
               worshipped
               as
               he
               requires
               .
               2.
               
               That
               reverence
               must
               be
               shewed
               in
               the
               performance
               .
               Reasons
               why
               this
               and
               the
               fourth
               Commandement
               are
               larger
               then
               the
               rest
               .
               Reasons
               for
               the
               affirmative
               and
               negative
               part
               .
               Addition
               13.
               
               That
               the
               making
               of
               Images
               was
               absolutely
               forbidden
               the
               Jews
               ,
               and
               in
               that
               respect
               the
               precept
               was
               positive
               and
               reached
               onely
               unto
               them
               .
               Addition
               14.
               
               Whether
               all
               voluntary
               or
               free
               worship
               be
               forbidden
               under
               the
               name
               of
               will-worship
               .
            
             
               CHAP.
               II.
               page
               196
            
             
               That
               God
               will
               not
               be
               worshipped
               by
               Images
               :
               the
               several
               words
               whereby
               Image-worship
               is
               forbidden
               :
               why
               God
               appointed
               the
               making
               of
               Cherubims
               ,
               and
               the
               brazen
               Serpent
               :
               Reasons
               against
               worshipping
               of
               Images
               :
               the
               original
               of
               Images
               :
               four
               occasions
               of
               the
               use
               of
               Images
               ;
               some
               in
               times
               of
               persecution
               ,
               some
               in
               times
               of
               peace
               .
            
             
               CHAP.
               III.
               page
               202
            
             
               What
               the
               Romanists
               alledge
               out
               of
               the
               Fathers
               ,
               ancient
               Liturgies
               and
               Councels
               for
               Images
               .
               Add.
               13.
               
               Of
               S.
               Chrysostomes
               Liturgy
               .
               Add.
               14.
               
               Of
               the
               second
               Nicene
               Councel
               .
               The
               words
               mistaken
               in
               the
               capitular
               of
               Charls
               the
               great
               ,
               and
               in
               the
               Synod
               of
               Frankford
               and
               Paris
               .
               Testimonies
               of
               the
               Fathers
               against
               Images
               .
            
             
               CHAP.
               IV.
               page
               204
            
             
               The
               five
               Rules
               of
               extent
               for
               expounding
               this
               Commandement
               .
               Of
               the
               affirmative
               part
               of
               it
               .
               In
               Gods
               outward
               worship
               are
               two
               things
               :
               1.
               the
               substance
               .
               2.
               the
               ceremony
               .
               The
               first
               consists
               of
               1.
               
               Preaching
               .
               Addition
               15.
               
               How
               preaching
               is
               a
               part
               of
               Gods
               worship
               .
               2.
               
               Prayer
               .
               3.
               
               Sacraments
               .
               Addition
               16.
               
               The
               Eucharist
               considered
               as
               a
               Sacrament
               and
               a
               Sacrifice
               .
               4
               Discipline
               .
            
             
               CHAP.
               V.
               page
               208
            
             
               Of
               Ceremonies
               in
               Gods
               worship
               .
               The
               use
               of
               them
               .
               4.
               
               Cautions
               to
               be
               observed
               abont
               them
               .
               The
               means
               of
               preserving
               Gods
               worship
               .
               The
               signes
               .
               Addition
               17.
               
               Concerning
               customs
               and
               traditions
               of
               the
               Church
               .
               The
               6.
               
               Rules
               of
               causing
               others
               to
               keep
               this
               Commandement
               .
            
             
               CHAP.
               VI
               page
               210
            
             
               Of
               the
               manner
               of
               outward
               worship
               ,
               no
               reveronce
               nor
               worship
               to
               be
               performed
               to
               Images
               .
               1.
               
               The
               distinction
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               examined
               .
               2.
               
               That
               evasion
               ,
               that
               not
               the
               Image
               ,
               but
               God
               by
               the
               Image
               ,
               is
               worshipped
               ,
               taken
               away
               .
               3.
               
               That
               they
               are
               Lay-mens
               books
               ,
               examined
               .
               4.
               
               That
               Images
               are
               to
               put
               us
               in
               minde
               of
               the
               Saints
               ,
               examined
               .
               Addition
               20.
               
               About
               Images
               and
               pictures
               for
               memories
               sake
               .
            
             
               CHAP.
               VII
               .
               page
               214
            
             
               The
               affirmative
               part
               of
               this
               precept
               ,
               concerning
               the
               manner
               of
               outward
               worship
               .
               3.
               
               Reasons
               for
               outward
               bodily
               worship
               .
               Outward
               honour
               consists
               1.
               
               In
               the
               signe
               .
               2.
               
               In
               the
               act
               .
               Of
               the
               signe
               ,
               by
               1.
               
               Vncovering
               the
               head
               .
               2.
               
               Bowing
               the
               body
               .
               Of
               the
               act
               or
               deed
               .
               1.
               
               By
               being
               at
               Gods
               command
               .
               2.
               
               By
               doing
               his
               work
               or
               service
               .
               Of
               the
               gesture
               of
               Reverence
               .
               1.
               
               In
               publick
               and
               private
               prayer
               .
               2.
               
               At
               hearing
               the
               word
               .
               3.
               
               At
               the
               administration
               of
               Sacraments
               .
               4.
               
               At
               discipline
               .
               The
               sins
               against
               these
               .
               In
               publick
               worship
               must
               be
               .
               1.
               
               Vniformity
               .
               2.
               
               Fear
               .
               3.
               
               The
               heart
               must
               be
               present
               .
               4.
               
               Silence
               .
               5.
               
               Constancy
               ,
               to
               tarry
               till
               all
               be
               done
               .
               The
               means
               of
               outward
               worship
               .
               The
               signes
               .
            
             
               CHAP.
               VIII
               .
               page
               221
            
             
               Of
               the
               second
               part
               of
               this
               precept
               .
               The
               sanction
               ,
               or
               penalty
               .
               This
               is
               the
               first
               Commandment
               
               with
               a
               penalty
               .
               Reasons
               of
               it
               .
               The
               parts
               of
               this
               sanction
               .
               1.
               
               Gods
               stile
               .
               2.
               
               A
               commination
               .
               3.
               
               A
               promise
               .
               1.
               
               Gods
               stile
               by
               1.
               his
               power
               .
               2.
               his
               jealousie
               .
               How
               jealousie
               is
               ascribed
               to
               God.
               Why
               humane
               affections
               are
               ascribed
               to
               God.
               
            
             
               CHAP.
               IX
               .
               page
               224
            
             
               Of
               the
               Commination
               ,
               wherein
               .
               1.
               
               The
               censure
               of
               the
               sin
               .
               2.
               
               The
               punishment
               .
               1.
               
               In
               the
               censure
               .
               The
               sin
               ,
               viz.
               of
               Idolatry
               ,
               Is
               called
               .
               1.
               
               Hatred
               of
               God.
               How
               God
               can
               be
               hated
               .
               2.
               
               Iniquity
               .
               The
               punishment
               ,
               visitation
               upon
               the
               children
               .
               The
               〈◊〉
               of
               this
               punishment
               ,
               by
               ,
               1.
               
               The
               greatnesse
               .
               2.
               
               The
               multiplicity
               .
               3.
               
               The
               continuance
               .
               Of
               Gods
               justice
               in
               punishing
               the
               sins
               of
               the
               fathers
               upon
               the
               children
               .
               That
               it
               is
               not
               unjust
               ,
               in
               respect
               of
               the
               father
               ,
               nor
               2.
               of
               the
               sin
               .
               The
               use
               of
               all
               .
            
             
               CHAP.
               X.
               page
               228
            
             
               The
               third
               part
               of
               the
               sanction
               ,
               a
               promise
               of
               mercy
               .
               Gods
               rewards
               proceed
               from
               mercy
               ,
               which
               is
               the
               fountain
               of
               all
               our
               happinesse
               .
               His
               mercy
               is
               promised
               to
               the
               1000
               generation
               :
               the
               threatning
               extends
               onely
               to
               the
               third
               and
               fourth
               .
               The
               object
               of
               his
               mercy
               ,
               such
               as
               love
               him
               .
               Our
               love
               must
               be
               manifested
               by
               keeping
               his
               Commandements
               .
               How
               they
               must
               be
               kept
               .
               The
               benefit
               :
               they
               will
               keep
               and
               preserve
               us
               .
            
          
        
         
           
             
               The
               Exposition
               of
               the
               third
               Commandement
               .
            
             
               CHAP.
               I.
               page
               231
            
             
               The
               general
               scope
               of
               the
               third
               Commandement
               .
               Of
               glorifying
               the
               name
               of
               God
               by
               praise
               .
               The
               manner
               how
               it
               must
               be
               done
               .
               Several
               motives
               to
               stir
               men
               up
               to
               the
               duty
               .
            
             
               CHAP.
               II.
               page
               234
            
             
               What
               is
               meant
               by
               Gods
               name
               .
               The
               use
               of
               names
               .
               1.
               
               To
               distinguish
               .
               2.
               
               To
               dignifie
               Gods
               name
               in
               respect
               of
               his
               Essence
               ,
               Attributes
               ,
               and
               works
               ,
               and
               how
               they
               are
               to
               be
               reverenced
               .
               What
               it
               is
               to
               take
               his
               Name
               ,
               as
               glorious
               as
               necessary
               .
               Glorifying
               his
               Name
               inwardly
               ,
               outwardly
               by
               confessing
               ,
               defending
               it
               ,
               remembring
               it
               ,
               honourable
               mention
               of
               it
               threefold
               ,
               it
               must
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               often
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               well
               spoken
               of
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               venerable
               .
               Applyed
               to
               our
               own
               actions
               by
               prayer
               ,
               and
               to
               others
               by
               blessing
               ,
               &c.
               
               Of
               glorifying
               it
               in
               our
               lives
               .
               What
               it
               is
               to
               take
               Gods
               Name
               in
               vain
               ,
               in
               respect
               of
               1.
               the
               end
               ,
               2.
               agent
               ,
               3.
               the
               work
               .
            
             
               CHAP.
               III.
               page
               239
            
             
               Of
               taking
               Gods
               Name
               by
               an
               oath
               .
               The
               causes
               and
               grounds
               of
               an
               oath
               .
               The
               parts
               of
               it
               ,
               Contestation
               ,
               Execration
               .
               How
               God
               is
               glorified
               by
               an
               oath
               .
               What
               is
               here
               commanded
               .
               1.
               
               To
               swear
               .
               In
               what
               cases
               .
               For
               Gods
               glory
               .
               Mans
               necessity
               .
               For
               the
               publick
               good
               .
               The
               Oath
               
                 Ex
                 Officio
              
               whether
               lawful
               or
               no.
               Of
               private
               and
               voluntary
               oathes
               .
               2.
               
               To
               swear
               by
               God
               ,
               not
               by
               Idols
               or
               Creatures
               .
               3.
               
               Not
               to
               take
               his
               Name
               in
               vain
               ,
               but
               to
               swear
               in
               1.
               
               Truth
               ,
               in
               oathes
               assertorie
               ,
               promissorie
               .
               2.
               
               Judgement
               .
               3.
               
               Justice
               .
               Against
               voluntary
               oathes
               ,
               whether
               lawful
               .
               Of
               swearing
               from
               the
               heart
               .
               The
               means
               to
               be
               used
               against
               vain
               swearing
               .
               The
               signes
               of
               keeping
               this
               Commandement
               .
               Of
               drawing
               others
               to
               keep
               it
               .
            
             
               CHAP.
               IV.
               page
               250
            
             
               What
               a
               vow
               is
               .
               Whether
               a
               bare
               purpose
               without
               a
               promise
               .
               Whether
               a
               thing
               commanded
               may
               be
               the
               matter
               of
               a
               vow
               .
               The
               necessity
               and
               use
               of
               vows
               ,
               in
               respect
               of
               God
               ,
               of
               our selves
               .
               What
               things
               a
               man
               may
               vow
               ,
               
                 se
                 ,
                 suos
                 ,
                 sua
              
               .
               Vows
               in
               the
               times
               of
               the
               Gospel
               .
               Of
               performing
               vows
               .
               Qualifications
               in
               a
               vow
               ,
               for
               the
               person
               ,
               the
               matter
               .
               The
               time
               of
               vowing
               .
               Of
               paying
               our
               vows
               .
            
             
               CHAP.
               V.
               page
               255
            
             
               Of
               glorifying
               Gods
               Name
               from
               the
               heart
               .
               The
               means
               of
               glorifying
               it
               .
               The
               signes
               .
               Of
               causing
               others
               to
               glorifie
               it
               .
               The
               second
               part
               of
               this
               precept
               ,
               the
               Commination
               .
               Reasons
               why
               such
               a
               threatning
               is
               here
               denounced
               .
               Gods
               punishing
               the
               breach
               of
               this
               Commandment
               by
               visible
               judgements
               .
               God
               is
               jealous
               of
               his
               Name
               .
            
          
        
         
           
             
               The
               Exposition
               of
               the
               Fourth
               Commandement
               .
            
             
               CHAP.
               I.
               page
               259
            
             
               The
               excellent
               order
               of
               the
               Commandements
               .
               Why
               God
               himself
               appointed
               a
               set
               time
               for
               publick
               worship
               .
               Why
               this
               Commandement
               is
               larger
               then
               the
               rest
               .
               Six
               special
               things
               to
               be
               observed
               in
               this
               Commandement
               ,
               which
               are
               not
               in
               the
               rest
               .
               The
               general
               parts
               of
               it
               .
               1.
               
               The
               precept
               .
               2.
               
               The
               reasons
               .
               In
               the
               precept
               .
               1.
               
               The
               affirmative
               part
               what
               is
               meant
               by
               Sabbath
               :
               what
               by
               sanctifying
               ;
               How
               things
               sanctified
               differ
               from
               other
               things
               .
               God
               sanctified
               it
               not
               for
               himself
               ,
               but
               for
               us
               .
               We
               must
               sanctifie
               it
               .
               1.
               
               In
               our
               estimation
               of
               it
               .
               2.
               
               In
               our
               use
               of
               it
               .
            
             
               
               CHAP.
               II.
               page
               262
            
             
               What
               is
               commanded
               here
               .
               1.
               
               A
               rest
               .
               2.
               
               Sanctification
               .
               Rest
               is
               required
               not
               for
               it self
               ,
               but
               for
               the
               duties
               of
               sanctification
               .
               Reasons
               that
               the
               Sabbath
               is
               not
               wholly
               nor
               principally
               remonial
               .
               Addition
               21.
               out
               of
               the
               Authors
               other
               works
               declaring
               his
               meaning
               in
               two
               things
               .
               1.
               
               That
               the
               Lords
               day
               is
               
                 Jure
                 Divino
              
               .
               2.
               
               That
               the
               Jewish
               Sabbath
               is
               abolisht
               by
               Christs
               death
               ,
               proved
               by
               him
               at
               large
               ,
               out
               of
               Scriptures
               ,
               and
               Antiquity
               ,
               in
               his
               Speech
               against
               Trask
               in
               Star-Chamber
               .
            
             
               CHAP.
               III.
               page
               268
            
             
               Additional
               considerations
               upon
               the
               doctrine
               of
               the
               Sabbath
               ,
               laid
               down
               in
               seven
               conclusions
               .
               1.
               
               It
               is
               certain
               some
               time
               is
               to
               be
               set
               apart
               for
               publick
               worship
               ,
               proved
               by
               Schoolmen
               ,
               Canonists
               ,
               and
               Reasons
               .
               2.
               
               Certain
               that
               the
               law
               of
               Nature
               doth
               not
               dictate
               the
               proportion
               of
               seven
               or
               any
               other
               in
               particular
               .
               3.
               
               It
               is
               most
               probable
               that
               the
               seventh
               day
               was
               appointed
               by
               God
               from
               the
               beginning
               ,
               as
               a
               day
               of
               publick
               worship
               in
               memory
               of
               the
               creation
               ,
               and
               did
               oblige
               all
               mankinde
               :
               though
               the
               symbolical
               or
               typical
               rest
               afterwards
               was
               enjoyned
               to
               the
               Jews
               onely
               :
               This
               proved
               from
               Scripture
               ,
               Fathers
               ,
               Jewish
               Doctors
               ,
               late
               Divines
               ,
               reasons
               ,
               &c.
               
               How
               the
               Fathers
               are
               to
               be
               understood
               that
               deny
               Sabbatizing
               before
               the
               Mosaical
               Law.
               4.
               
               The
               Lords
               day
               is
               of
               divine
               institution
               ,
               proved
               by
               Scripture
               ,
               Fathers
               ,
               publick
               Declarations
               of
               the
               Church
               ,
               Edicts
               of
               Princes
               ,
               Canonists
               ,
               some
               Schoolmen
               ,
               late
               Divines
               .
               5.
               
               The
               fourth
               Commandement
               is
               in
               force
               :
               for
               the
               moral
               equity
               ,
               that
               at
               least
               a
               seventh
               part
               be
               given
               to
               God
               ;
               literally
               it
               requires
               onely
               the
               seventh
               day
               from
               the
               creation
               ,
               not
               a
               seventh
               day
               .
               The
               day
               altered
               by
               the
               Apostles
               by
               special
               authority
               .
               6.
               
               The
               rest
               of
               the
               Iewish-sabbath
               partly
               moral
               ,
               which
               continues
               still
               :
               partly
               symbolical
               ,
               which
               is
               expired
               .
               How
               the
               rest
               of
               the
               Lords
               day
               differs
               from
               the
               rest
               of
               the
               Sabbath
               ,
               rest
               from
               ordinary
               labours
               forbidden
               by
               God
               ,
               but
               the
               special
               determination
               left
               to
               the
               Church
               .
               How
               the
               Lords
               day
               succeeds
               the
               Sabbath
               .
               7.
               
               The
               Sabbath
               kept
               with
               the
               Lords
               day
               by
               the
               Primitive
               Christians
               till
               the
               Councel
               of
               Laodicea
               was
               not
               in
               a
               Jewish
               manner
               .
            
             
               CHAP.
               IV.
               page
               276
            
             
               Reasons
               of
               this
               Commandement
               .
               1.
               
               Gods
               liberality
               in
               allowing
               us
               six
               dayes
               ,
               and
               requiring
               but
               one
               for
               himself
               .
               2.
               
               The
               seventh
               is
               his
               own
               proper
               day
               .
               Who
               are
               comprehended
               in
               the
               prohibition
               .
               1.
               
               The
               Master
               of
               the
               family
               .
               2.
               
               Children
               .
               3.
               
               Servants
               .
               4.
               
               Cattel
               .
               5.
               
               Strangers
               .
               The
               general
               reasons
               of
               this
               precept
               .
               1.
               
               Gods
               rest
               from
               the
               creation
               .
               Addition
               22.
               
               Moral
               reasons
               sometimes
               given
               of
               a
               ceremonial
               precept
               .
               The
               reason
               why
               a
               rest
               ,
               and
               why
               on
               this
               day
               ,
               are
               different
               things
               :
               out
               of
               
                 Maimon
                 ,
                 Abenezra
              
               .
               2.
               
               Reason
               ,
               the
               benefit
               coming
               to
               mankinde
               by
               the
               creation
               .
               3.
               
               Reason
               ,
               God
               blessed
               the
               seventh
               day
               .
            
             
               CHAP.
               V.
               page
               280
            
             
               How
               far
               this
               rest
               is
               to
               be
               kept
               .
               Why
               this
               word
               remember
               is
               prefixed
               .
               Such
               work
               to
               be
               forborn
               ,
               which
               may
               be
               done
               before
               or
               after
               .
               Necessity
               of
               a
               vacation
               from
               other
               works
               that
               we
               may
               attend
               holy
               duties
               .
               Mans
               opposition
               to
               God
               ,
               when
               he
               bids
               rest
               ,
               then
               we
               labour
               ,
               
                 &
                 è
                 contra
              
               .
               Six
               works
               in
               particular
               forbidden
               the
               Jews
               .
               Whether
               the
               same
               be
               absolutely
               now
               forbidden
               the
               Christians
               .
               Rest
               necessary
               onely
               for
               the
               means
               of
               sanctification
               ,
               or
               the
               practise
               of
               it
               ,
               as
               in
               works
               of
               mercy
               or
               necessity
               .
               
                 Sabbatum
                 Bovum
                 &
                 Asinorum
                 .
                 Sabbatum
                 aurei
                 vituli
                 .
                 Sabbatum
                 Tyri
                 .
                 Sabbatum
                 satanae
                 .
              
            
             
               CHAP.
               VI.
               page
               285
            
             
               The
               second
               thing
               commanded
               ,
               is
               sanctification
               ,
               which
               is
               the
               end
               of
               the
               rest
               .
               The
               kinds
               of
               sanctification
               ,
               publick
               and
               private
               .
               How
               the
               holy
               Ghost
               works
               in
               us
               sanctification
               .
               The
               special
               acts
               wherein
               the
               sanctification
               of
               the
               day
               consists
               .
               1.
               
               Prayer
               .
               2.
               
               The
               Word
               read
               ,
               and
               preached
               .
               3.
               
               Meditation
               of
               what
               we
               have
               heard
               ,
               and
               upon
               the
               works
               of
               God
               out
               of
               
                 Psal.
                 92.
              
               4.
               
               Conference
               .
               5.
               
               Praise
               .
               6.
               
               Sacraments
               and
               discipline
               at
               special
               times
               .
               The
               end
               of
               these
               means
               ,
               our
               sanctification
               ,
               and
               Gods
               glory
               .
            
             
               CHAP.
               VII
               .
               page
               291
            
             
               Works
               of
               mercy
               proper
               for
               the
               Lords
               day
               .
               They
               are
               of
               two
               sorts
               .
               1.
               
               First
               Corporeal
               ,
               feeding
               the
               hungry
               ,
               &c.
               
               Burying
               of
               the
               dead
               a
               work
               of
               mercy
               .
               Such
               works
               proper
               for
               a
               festival
               .
               Objections
               answered
               .
               2.
               
               Spiritual
               .
               1.
               
               To
               instruct
               ,
               counsel
               ,
               and
               exhort
               .
               2.
               
               Comfort
               .
               3.
               
               Reproof
               .
               4.
               
               Forgiving
               .
               5.
               
               Bearing
               with
               the
               weak
               .
               6.
               
               Prayer
               .
               7.
               
               Reconciling
               those
               that
               are
               at
               odds
               .
            
             
               CHAP.
               VIII
               .
               page
               294
            
             
               The
               second
               rule
               of
               Homogenea
               .
               Fasting
               reduced
               hither
               .
               Commanded
               under
               the
               Gospel
               .
               1.
               
               Publick
               fasts
               for
               averting
               of
               evil
               of
               punishment
               ,
               which
               is
               either
               
                 malum
                 grassans
              
               ,
               or
               impendens
               ,
               or
               of
               sin
               for
               procuring
               of
               good
               .
               2.
               
               Private
               fasts
               ,
               and
               the
               causes
               of
               them
               .
               
               The
               parts
               of
               a
               fast
               .
               1.
               
               External
               abstinence
               from
               meat
               ,
               sleep
               ,
               costly
               apparel
               ,
               pleasure
               ,
               servile
               work
               ,
               almes
               then
               to
               be
               given
               .
               Secondly
               ,
               internal
               humiliation
               for
               sin
               ,
               promise
               of
               reformation
               .
               The
               third
               rule
               ,
               our
               fast
               and
               observation
               of
               the
               Lords
               day
               must
               be
               spiritual
               .
            
             
               CHAP.
               IX
               .
               page
               298
            
             
               The
               fourth
               rule
               of
               the
               means
               and
               helps
               to
               keep
               this
               Commandement
               ,
               viz.
               1.
               
               Places
               .
               2.
               
               Persons
               .
               3.
               
               Maintenance
               .
               1.
               
               Of
               publick
               places
               for
               Divine
               worship
               .
               The
               place
               as
               well
               as
               the
               time
               holy
               ,
               and
               both
               to
               be
               reverenced
               .
               Addition
               25.
               out
               of
               the
               Authors
               other
               works
               ,
               concerning
               the
               adorning
               of
               Gods
               house
               ,
               and
               against
               Sacriledge
               in
               prophaning
               it
               .
               Addition
               26.
               
               Further
               additions
               concerning
               Churches
               ,
               or
               places
               of
               Gods
               worship
               :
               set
               places
               used
               from
               the
               beginning
               :
               the
               necessity
               of
               them
               from
               natural
               instinct
               .
               Their
               dedication
               and
               the
               use
               of
               it
               .
               God
               is
               sole
               proprietor
               ,
               as
               of
               places
               ,
               so
               of
               all
               the
               Churches
               patrimony
               .
               All
               humane
               propriety
               extinct
               by
               dedication
               :
               the
               Clergy
               have
               only
               
                 usum
                 ,
                 ac
                 fructum
              
               ;
               no
               fee-simple
               by
               the
               Law
               Civil
               or
               municipal
               in
               any
               man
               ;
               but
               a
               
                 quasi
                 feudum
              
               onely
               .
            
             
               CHAP.
               X.
               page
               280
            
             
               Of
               persons
               set
               apart
               for
               Gods
               service
               .
               The
               mission
               ,
               choice
               ,
               the
               reverence
               due
               to
               them
               .
               The
               benefit
               received
               by
               them
               ,
               spiritual
               ,
               and
               temporal
               .
               Preservers
               of
               Kingdoms
               .
               Humane
               laws
               and
               policies
               not
               sufficient
               ,
               without
               a
               teaching
               Priest
               ,
               &c.
               
               Examples
               in
               divers
               Monarchies
               and
               Kingdoms
               .
            
             
               CHAP.
               XI
               .
               page
               304
            
             
               Of
               maintenance
               for
               such
               as
               attend
               at
               the
               Altar
               .
               Schools
               and
               Colledges
               ,
               seminaries
               of
               the
               Church
               .
               The
               ancient
               use
               of
               them
               among
               the
               Jews
               ,
               when
               they
               were
               in
               Egypt
               ,
               and
               afterward
               in
               Canaan
               .
               In
               the
               Primitive
               Church
               ,
               care
               to
               be
               taken
               against
               admitting
               Novices
               or
               young
               men
               into
               the
               sacred
               Calling
               .
               Maintenance
               due
               by
               the
               Ordinance
               of
               Christ
               is
               ,
               1.
               
               Tithes
               .
               Reasons
               that
               the
               tenth
               is
               still
               due
               under
               the
               Gospel
               ,
               to
               the
               Priesthood
               of
               Christ.
               Addition
               27.
               
               About
               Tithes
               .
               That
               the
               tenth
               part
               was
               sacred
               to
               God
               from
               the
               beginning
               by
               positive
               Divine
               Law
               obliging
               all
               mankinde
               ,
               and
               still
               in
               force
               .
               The
               Law
               of
               Nature
               dictates
               not
               the
               proportion
               .
               Humane
               Laws
               and
               Customs
               about
               the
               
                 modus
                 decimandi
              
               to
               be
               followed
               ,
               provided
               that
               they
               give
               not
               lesse
               then
               the
               true
               value
               of
               the
               tenth
               ,
               if
               otherwise
               ,
               they
               are
               void
               .
               2.
               
               Oblations
               alwayes
               in
               use
               in
               the
               Church
               .
               Addition
               28.
               about
               Oblations
               some
               may
               be
               due
               and
               limited
               ,
               by
               Law
               ,
               Customs
               ,
               Contract
               ,
               or
               necessity
               of
               the
               Church
               ;
               others
               voluntary
               and
               free
               .
               No
               power
               in
               the
               Magistrate
               to
               alienate
               things
               dedicated
               to
               God.
               
            
             
               CHAP.
               XII
               .
               page
               308
            
             
               The
               two
               last
               rules
               .
               1.
               
               The
               signes
               of
               keeping
               the
               day
               .
               2.
               
               Of
               procuring
               the
               observation
               by
               others
               .
               The
               conclusion
               .
            
          
        
         
           
             
               The
               Exposition
               of
               the
               fifth
               Commandement
               .
            
             
               CHAP.
               I.
               page
               310
            
             
               Of
               the
               sum
               of
               the
               second
               Table
               .
               The
               love
               of
               our
               Neighbour
               ,
               How
               the
               second
               Table
               is
               like
               the
               first
               .
               1.
               
               Of
               the
               act
               ,
               Love.
               How
               Christian
               love
               differs
               from
               other
               love
               .
               The
               fruits
               of
               it
               .
               The
               parts
               of
               it
               .
               2.
               
               The
               object
               ,
               our
               Neighbour
               .
               Who
               is
               our
               Neighbour
               .
               Degrees
               of
               proximity
               ,
               and
               order
               in
               love
               .
               3.
               
               The
               manner
               of
               love
               ,
               as
               thy self
               .
               This
               must
               appear
               in
               1.
               
               The
               end
               .
               2.
               
               The
               means
               .
               3.
               
               The
               manner
               .
               4.
               
               The
               order
               .
            
             
               CHAP.
               II.
               page
               318
            
             
               The
               division
               of
               the
               Commandments
               of
               the
               second
               Table
               .
               Why
               this
               is
               set
               here
               between
               the
               first
               and
               second
               Table
               .
               The
               parts
               of
               it
               ,
               1.
               
               A
               precept
               .
               2.
               
               A
               promise
               .
               In
               the
               precept
               .
               1.
               
               The
               duty
               ,
               Honour
               .
               2.
               
               The
               object
               ,
               Father
               ,
               and
               Mother
               .
               The
               ground
               of
               honour
               .
               1.
               
               Excellency
               .
               2.
               
               Conjunction
               .
               The
               order
               of
               honouring
               ,
               differs
               from
               that
               of
               love
               .
               Why
               God
               did
               not
               make
               all
               men
               excellent
               ,
               and
               fit
               to
               be
               superiours
               .
               All
               paternity
               is
               originally
               and
               properly
               in
               God.
               In
               man
               onely
               instrumentally
               .
               The
               Hebrew
               and
               Greek
               words
               translated
               (
               Honour
               )
               what
               they
               properly
               signifie
               .
               The
               necessity
               and
               original
               of
               honouring
               Superiours
               .
               Government
               a
               Divine
               Ordinance
               .
               Power
               ,
               Principality
               ,
               and
               Excellency
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               how
               they
               differ
               .
               Honour
               due
               to
               them
               all
               :
               To
               natural
               Parents
               ,
               to
               the
               Country
               where
               we
               live
               ,
               to
               Princes
               ,
               to
               spiritual
               Fathers
               ,
               to
               Magistrates
               .
               In
               respect
               of
               excellency
               of
               gifts
               ,
               honour
               due
               .
               1.
               
               In
               respect
               of
               years
               .
               2.
               
               Of
               the
               gifts
               of
               the
               minde
               .
               3.
               
               Of
               outward
               estate
               .
               4.
               
               Of
               benefits
               received
               .
            
             
               
               CHAP.
               III.
               page
               325
            
             
               The
               mutual
               or
               reciprocal
               duties
               of
               superiours
               and
               inferiours
               .
               1
               Love.
               2.
               
               To
               wish
               well
               and
               pray
               for
               one
               another
               .
               The
               duties
               of
               inferiours
               .
               1.
               
               Honour
               .
               Inward
               ,
               and
               outward
               ,
               2.
               fear
               .
               3.
               
               Subjection
               and
               obedience
               ,
               active
               and
               passive
               .
               4.
               
               The
               protestation
               of
               our
               subjection
               ,
               by
               honouring
               them
               with
               our
               estates
               .
               The
               manner
               how
               this
               duty
               must
               be
               performed
               .
            
             
               CHAP.
               IIII.
               Page
               .
               330.
               
            
             
               The
               duties
               of
               superiours
               in
               four
               things
               .
               Addition
               29.
               
               Of
               the
               end
               of
               government
               ,
               and
               whether
               the
               people
               be
               above
               their
               governours
               ?
               The
               manner
               how
               they
               must
               govern
               .
               Whether
               honour
               be
               due
               to
               one
               that
               is
               evil
               ?
               Whether
               he
               must
               be
               obeyed
               
                 in
                 maio
              
               ?
               Of
               disobeying
               the
               unlawful
               commands
               of
               a
               Superiour
               .
               Add.
               30.
               
               Of
               obedience
               in
               things
               doubtfull
               .
            
             
               CHAP.
               V.
               Page
               341
            
             
               The
               first
               Combination
               ,
               between
               man
               and
               wife
               .
               The
               special
               end
               of
               Matrimony
               ,
               implied
               in
               three
               words
               .
               1.
               
               Conjugium
               .
               2.
               
               Matrimoniam
               .
               3.
               
               Nuptiae
               .
               The
               office
               of
               the
               husband
               .
               1.
               
               Knowledge
               to
               govern
               his
               wife
               .
               2.
               
               Conjugal
               love
               .
               3.
               
               To
               provide
               for
               her
               and
               the
               family
               .
               The
               wives
               duties
               answerable
               to
               these
               ,
               
                 officia
                 resultantia
              
               ,
               Duties
               arising
               from
               these
               .
               The
               duties
               of
               Parents
               and
               children
               .
               The
               duties
               of
               Masters
               and
               servants
               .
            
             
               CHAP.
               VI.
               Page
               355
            
             
               Of
               Tutors
               or
               Schoolmasters
               ,
               and
               their
               Scholars
               or
               Pupils
               .
               The
               original
               of
               schools
               and
               Vniversities
               .
               Mutual
               duties
               of
               Teacher
               and
               Scholar
               ,
               as
               the
               choice
               of
               such
               as
               are
               fit
               and
               capeable
               .
               The
               particular
               qualifications
               of
               a
               Scholar
               :
               
                 Solertia
                 ,
                 Docilitas
                 ,
                 Diligentia
              
               .
               2.
               
               About
               instruction
               Instruction
               helps
               the
               natural
               and
               infused
               light
               ,
               so
               doth
               prayer
               and
               reading
               the
               word
               ,
               &c.
               The
               Scholars
               duties
               answerable
               to
               these
               .
               The
               particular
               duties
               of
               a
               Teacher
               .
               The
               duties
               of
               those
               that
               are
               to
               be
               taught
               .
               The
               resultant
               duties
               of
               both
               .
            
             
               CHAP.
               VII
               .
               Page
               365
            
             
               Of
               honouring
               spiritual
               fathers
               in
               the
               Church
               .
               The
               excellency
               and
               necessity
               of
               their
               calling
               .
               Four
               sorts
               of
               ministers
               in
               the
               Church
               .
               1.
               
               The
               thief
               .
               2.
               
               The
               hireling
               .
               3.
               
               The
               wolfe
               .
               4.
               
               The
               good
               shepherd
               ,
               whose
               duties
               are
               .
               1.
               
               To
               be
               an
               example
               to
               his
               flock
               1.
               
               In
               himself
               .
               2.
               
               In
               his
               family
               .
               The
               peoples
               duty
               answerable
               to
               this
               .
               2.
               
               To
               use
               his
               talent
               for
               their
               good
               .
               Rules
               for
               doctrine
               ,
               and
               conversation
               .
               The
               peoples
               duty
               .
               1.
               
               To
               know
               their
               own
               shepherd
               .
               2.
               
               To
               obey
               and
               follow
               him
               .
               3.
               
               To
               give
               him
               double
               honour
               1.
               
               Of
               reverence
               .
               2.
               of
               maintenance
               .
            
             
               CHAP.
               VIII
               .
               Page
               373
            
             
               Of
               fathers
               of
               our
               country
               ,
               Magistrates
               .
               The
               duty
               of
               all
               towards
               their
               own
               country
               .
               God
               the
               first
               magistrate
               .
               Magistracy
               Gods
               ordinance
               .
               Power
               of
               life
               and
               death
               given
               to
               kings
               by
               God
               ,
               not
               by
               the
               people
               .
               Addition
               .
               31.
               
               That
               regal
               power
               is
               only
               from
               God
               ,
               proved
               out
               of
               the
               authors
               other
               writings
               .
               The
               ends
               of
               Magistracy
               .
               1.
               
               To
               preserve
               true
               religion
               .
               2.
               
               To
               maintain
               outward
               peace
               .
               Magistrates
               compared
               to
               shepherds
               in
               three
               respects
               .
               The
               duties
               of
               the
               supream
               power
               ,
               viz
               of
               Kings
               ,
               and
               of
               inferiour
               officers
               .
               The
               duties
               of
               subjects
               to
               their
               Prince
               .
            
             
               CHAP.
               IX
               .
               Page
               383
            
             
               Of
               fathers
               by
               excellency
               of
               gifts
               .
               The
               honour
               due
               to
               them
               ,
               is
               not
               
                 debitum
                 justitiae
              
               ,
               as
               the
               former
               ,
               but
               
                 debitum
                 honettatis
              
               .
               1.
               
               Of
               those
               that
               excell
               in
               gifts
               of
               the
               minde
               .
               The
               honour
               due
               to
               them
               .
               1.
               
               To
               acknowledge
               their
               gifts
               .
               Not
               to
               envy
               or
               deny
               them
               .
               Nor
               to
               extenuate
               them
               .
               Nor
               undervalue
               them
               :
               Nor
               tax
               them
               with
               want
               of
               other
               gifts
               .
               The
               duty
               of
               the
               person
               gifted
               .
               2.
               
               To
               prefer
               such
               before
               others
               ,
               to
               choose
               them
               for
               their
               gifts
               .
               Reasons
               against
               choice
               of
               ungifted
               persons
               .
               The
               duty
               of
               the
               person
               chosen
               ,
               &c.
               2.
               
               Of
               excellency
               of
               the
               body
               by
               old
               age
               ,
               and
               the
               honour
               due
               to
               the
               aged
               .
               3.
               
               Of
               excellency
               by
               outward
               gifts
               ,
               as
               riches
               ,
               Nobility
               ,
               &c.
               
               Reasons
               for
               honouring
               such
               .
               How
               they
               must
               be
               honoured
               .
               4.
               
               Excellency
               by
               benefits
               conferred
               .
               Benefactors
               are
               fathers
               .
               Rules
               for
               conferring
               of
               benefits
               .
               The
               duties
               of
               the
               receiver
               .
            
             
               CHAP.
               X.
               page
               391
            
             
               That
               this
               law
               is
               spiritual
               .
               The
               duties
               of
               Superiours
               and
               Inferiours
               must
               proceed
               from
               the
               heart
               .
               Special
               means
               conducing
               to
               the
               keeping
               of
               this
               commandement
               .
               Signes
               of
               the
               true
               keeping
               of
               it
               .
            
             
               
               CHAP.
               XI
               .
               page
               396
            
             
               The
               second
               part
               of
               this
               Commandement
               ,
               a
               promise
               of
               long
               life
               .
               Reasons
               why
               this
               promise
               is
               annexed
               to
               this
               Commandement
               .
               How
               this
               promise
               is
               made
               good
               .
               Reasons
               why
               God
               sometimes
               shortens
               the
               dayes
               of
               the
               godly
               ,
               and
               prolongs
               the
               dayes
               of
               the
               wicked
               .
            
          
        
         
           
             
               The
               Exposition
               of
               the
               sixth
               Commandement
               .
            
             
               CHAP.
               I.
               page
               400
            
             
               Why
               this
               Commandement
               is
               placed
               in
               this
               order
               .
               How
               it
               coheres
               with
               the
               rest
               .
               Of
               unjust
               anger
               ,
               the
               first
               step
               to
               murther
               ,
               how
               it
               differs
               from
               other
               affections
               .
               Of
               lawful
               anger
               .
               Unlawful
               anger
               how
               prohibited
               .
               The
               degrees
               and
               fruits
               of
               it
               .
               The
               affirmative
               part
               of
               the
               precept
               ,
               to
               preserve
               the
               life
               of
               another
               .
               The
               life
               of
               the
               body
               ,
               and
               the
               degrees
               of
               it
               .
               The
               life
               of
               the
               soul
               ,
               and
               the
               sinnes
               against
               it
               .
               The
               scope
               of
               this
               Commandement
               .
            
             
               CHAP.
               II.
               page
               404
            
             
               Of
               murther
               in
               general
               .
               The
               slaughter
               of
               beasts
               not
               prohibited
               ,
               but
               in
               two
               cases
               .
               Of
               killing
               a
               mans
               self
               ,
               diverse
               reasons
               against
               it
               .
               Of
               killing
               another
               :
               many
               reasons
               to
               shew
               the
               greatnesse
               of
               this
               sinne
               .
               The
               aggravations
               of
               this
               sinne
               from
               the
               person
               murthered
               .
            
             
               CHAP.
               III.
               page
               407
            
             
               The
               restraint
               of
               this
               Commandement
               .
               1.
               
               That
               Kings
               and
               Princes
               may
               lawfully
               put
               malefactors
               to
               death
               .
               That
               herein
               they
               are
               Gods
               ministers
               .
               Three
               rules
               to
               be
               by
               them
               observed
               .
               Their
               judgement
               must
               not
               be
               .
               1.
               
               Perversum
               ,
               nor
               2.
               
                 〈◊〉
                 patum
              
               ,
               nor
               3.
               
               Temerarium
               .
               2.
               
               That
               in
               some
               cases
               they
               may
               lawfully
               make
               war.
               In
               a
               lawful
               war
               is
               required
               .
               1.
               
               Lawful
               authority
               .
               2.
               
               A
               just
               cause
               .
               3.
               
               A
               just
               end
               .
               And
               4.
               
               A
               right
               manner
               .
               Addition
               32.
               
               Of
               the
               causes
               of
               a
               just
               war.
               Some
               other
               cases
               wherein
               a
               man
               may
               kill
               and
               not
               break
               this
               Commandement
               .
               First
               ,
               for
               defence
               of
               his
               life
               against
               sudden
               assaults
               .
               Inculpata
               tutela
               .
               Secondly
               ,
               by
               chance
               ,
               and
               without
               his
               intention
               .
            
             
               CHAP.
               IV.
               page
               412
            
             
               The
               extent
               of
               this
               Commandement
               .
               Murther
               committed
               .
               1.
               
               Directly
               .
               2.
               
               Indirectly
               .
               A
               man
               may
               be
               accessory
               to
               anothers
               death
               six
               wayes
               .
               A
               man
               may
               be
               〈◊〉
               to
               his
               own
               death
               diverse
               wayes
               .
               Of
               preserving
               life
               .
            
             
               CHAP.
               V.
               page
               414
            
             
               Of
               the
               murther
               of
               the
               soul.
               Several
               sinnes
               against
               the
               life
               of
               the
               soul.
               How
               〈◊〉
               〈◊〉
               may
               be
               accessory
               to
               the
               death
               of
               his
               soul.
               This
               sinne
               may
               be
               committed
               both
               by
               them
               〈◊〉
               have
               charge
               of
               souls
               ,
               and
               by
               private
               persons
               .
               That
               this
               law
               is
               spiritual
               ,
               according
               to
               〈◊〉
               third
               rule
               .
            
             
               CHAP.
               VI.
               page
               417
            
             
               The
               fourth
               rule
               of
               avoiding
               the
               Causes
               of
               the
               sins
               here
               sorbidden
               .
               Of
               unjust
               anger
               ,
               and
               the
               fruits
               of
               it
               .
               It
               consists
               of
               ,
               1.
               
               Grief
               .
               2.
               
               Desire
               of
               Revenge
               .
               The
               effects
               and
               fruits
               of
               it
               .
               1.
               
               Towards
               Superiours
               :
               Envy
               .
               The
               causes
               of
               envy
               :
               the
               greatnesse
               of
               this
               sin
               .
               2.
               
               Towards
               Equals
               .
               3.
               
               Towards
               inferiours
               .
               The
               suppuration
               or
               breaking
               out
               of
               anger
               against
               Superiours
               .
               1.
               
               By
               the
               eyes
               and
               face
               .
               2.
               
               By
               the
               tongue
               ,
               1.
               by
               murmuring
               ,
               2.
               tale-bearing
               ,
               3.
               backbiting
               .
               Against
               Equals
               ,
               by
               1.
               dissention
               ,
               2.
               brawling
               ,
               3.
               railing
               .
               The
               fruits
               of
               anger
               in
               Superiours
               .
               1.
               
               Threatning
               .
               2.
               
               Scornfulnesse
               .
               The
               last
               fruit
               of
               anger
               ,
               viz.
               murther
               of
               the
               hand
               .
            
             
               CHAP.
               VII
               .
               page
               421
            
             
               Of
               the
               means
               against
               anger
               .
               How
               to
               prevent
               it
               in
               others
               .
               How
               in
               our selves
               .
               Anger
               must
               be
               ,
               1.
               
               Just
               in
               regard
               of
               the
               cause
               .
               2.
               
               Moderated
               ,
               for
               the
               measure
               .
               3.
               
               We
               must
               labour
               for
               gravity
               .
               4.
               
               For
               love
               without
               hypocrisie
               .
               The
               vertues
               opposite
               to
               unjust
               anger
               .
               1.
               
               Innocency
               .
               2.
               
               Charity
               .
               In
               the
               first
               ,
               there
               is
               1.
               
               The
               Antidote
               against
               anger
               ,
               which
               consists
               in
               three
               things
               .
               2.
               
               The
               remedy
               in
               three
               more
               .
               How
               charity
               prevents
               anger
               .
               The
               fruit
               of
               charity
               ,
               Beneficence
               .
               1.
               
               To
               the
               dead
               ,
               by
               burying
               them
               .
               2.
               
               To
               the
               living
               .
               And
               that
               first
               ,
               generally
               to
               all
               .
               Secondly
               ,
               specially
               to
               the
               faithful
               .
               Thirdly
               ,
               to
               the
               poor
               by
               works
               of
               mercy
               .
               Fourthly
               ,
               to
               our
               enemies
               .
            
             
               CHAP.
               VIII
               .
               page
               424
            
             
               Rules
               for
               the
               eradication
               of
               unjust
               anger
               .
               1.
               
               To
               keep
               the
               passion
               from
               rising
               .
               4.
               
               Rules
               .
               2.
               
               After
               it
               is
               risen
               ,
               to
               suppresse
               it
               .
               How
               to
               carry
               our selves
               towards
               those
               that
               are
               
               angry
               with
               us
               .
               1.
               
               To
               give
               place
               .
               2.
               
               To
               look
               up
               to
               God.
               3.
               
               To
               see
               the
               Devil
               in
               it
               .
               Of
               the
               second
               thing
               in
               anger
               ,
               viz.
               Revenge
               .
               Reasons
               against
               it
               .
               If
               our
               anger
               have
               broken
               out
               .
               Rules
               what
               we
               must
               do
               .
               Of
               the
               act
               .
               viz.
               requiring
               one
               injury
               with
               another
               .
               Rules
               in
               going
               to
               law
               .
               The
               sixth
               rule
               of
               causing
               others
               to
               keep
               this
               Commandement
               .
            
          
        
         
           
             
               The
               Exposition
               of
               the
               seventh
               Commandement
               .
            
             
               CHAP.
               I.
               page
               428
            
             
               The
               scope
               and
               order
               of
               this
               Commandement
               .
               Of
               Marriage
               .
               The
               institution
               and
               ends
               of
               it
               ,
               explicated
               out
               of
               Genesis
               2.
               22
               ,
               23
               ,
               24.
               
               Married
               persons
               are
               ,
               1.
               to
               leave
               all
               others
               ;
               2.
               to
               cleave
               to
               one
               another
               .
               Rules
               for
               those
               that
               are
               to
               marry
               .
               Duties
               of
               those
               that
               are
               married
               ,
               general
               and
               special
               .
            
             
               CHAP.
               II.
               page
               433
            
             
               The
               dependance
               of
               this
               Commandement
               upon
               the
               former
               .
               The
               ends
               ,
               for
               which
               it
               was
               given
               .
               The
               object
               of
               this
               Commandement
               ,
               concupiscence
               or
               lust
               of
               the
               flesh
               .
               The
               several
               branches
               and
               degrees
               of
               the
               sin
               here
               forbidden
               .
               Diverse
               reasons
               against
               the
               sin
               of
               uncleannesse
               .
            
             
               CHAP.
               III.
               page
               438
            
             
               Of
               the
               degrees
               of
               this
               sin
               .
               1.
               
               The
               first
               motions
               ,
               or
               
                 cogitationes
                 ascendentes
              
               .
               2.
               
               Suppuratio
               ,
               the
               festering
               of
               it
               inwardly
               .
               3.
               
                 subactum
                 solum
              
               ,
               the
               fitting
               of
               the
               soyl
               ,
               which
               is
               ,
               1.
               
               By
               excesse
               .
               2.
               
               By
               Idlenesse
               .
               Excesse
               is
               ,
               1.
               
               By
               gluttony
               :
               the
               effects
               of
               it
               .
               Opposite
               to
               which
               is
               the
               vertue
               of
               temperance
               ,
               which
               consists
               in
               modo
               ,
               in
               measure
               :
               Which
               respects
               ,
               1.
               
               The
               necessity
               of
               life
               .
               2.
               
               Of
               our
               calling
               .
               3.
               
               Of
               pleasure
               and
               delight
               :
               Wherein
               are
               5.
               
               Rules
               .
               1.
               
               For
               the
               substance
               of
               our
               meat
               .
               2.
               
               For
               the
               quantity
               .
               3.
               
               For
               the
               quality
               .
               4.
               
               Not
               to
               eat
               too
               greedily
               .
               5.
               
               Not
               to
               often
               .
               2.
               
               Of
               excesse
               in
               drinking
               ,
               in
               what
               cases
               wine
               is
               allowed
               .
            
             
               CHAP.
               IV.
               page
               442
            
             
               Of
               idlenesse
               :
               the
               second
               thing
               which
               fits
               the
               soyl
               for
               this
               sin
               .
               Diverse
               reasons
               against
               it
               It
               consists
               in
               two
               things
               .
               1.
               
               To
               much
               sleep
               .
               2.
               
               Want
               of
               exercise
               when
               we
               are
               awake
               .
               Against
               sleepinesse
               .
               1.
               
               Rules
               for
               1.
               the
               quantity
               .
               2.
               the
               manner
               .
               Of
               idlenesse
               in
               our
               callings
               .
               The
               remedy
               against
               sleep
               and
               idlenesse
               .
            
             
               CHAP.
               V.
               page
               444
            
             
               The
               fourth
               degree
               .
               
                 Irrigatio
                 soli
              
               ,
               the
               watering
               of
               the
               soul
               by
               incentives
               and
               allurements
               to
               this
               sin
               ,
               which
               are
               either
               .
               1.
               
               In
               or
               about
               our selves
               ,
               or
               2.
               
               In
               others
               .
               Of
               the
               first
               sort
               are
               ,
               1.
               
               Painting
               .
               2.
               
               Strange
               wanton
               apparel
               .
               3.
               〈◊〉
               gestures
               .
               Of
               the
               second
               sort
               are
               ,
               1.
               
               Lewd
               company
               ,
               and
               obscene
               books
               .
               2.
               
               Obscene
               pictures
               ,
               and
               wanton
               dancings
               .
               Of
               modesty
               the
               vertue
               opposite
               .
            
             
               CHAP.
               VI.
               page
               446
            
             
               The
               fifth
               degree
               ,
               the
               breaking
               out
               of
               this
               sin
               .
               1.
               
               By
               the
               eye
               .
               Secondly
               ,
               in
               the
               speech
               .
               Thirdly
               ,
               by
               the
               symptomes
               foregoing
               the
               act
               .
               The
               vertue
               opposite
               is
               ,
               shamefastnesse
               .
               Of
               the
               outward
               acts
               of
               uncleannesse
               .
               1.
               
               Self
               pollution
               ,
               or
               
                 nocturna
                 pollutio
              
               ,
               whether
               alwayes
               a
               sin
               .
               2.
               
               Bestiality
               .
               3.
               
               Sodomie
               .
               4.
               
               Whoredome
               ,
               scortatio
               .
               5.
               
               Poligamy
               ,
               whether
               lawful
               .
               How
               this
               sinne
               of
               uncleannesse
               may
               be
               committed
               in
               matrimony
               ,
               some
               rules
               about
               mariage
               .
               How
               out
               of
               matrimony
               .
               1.
               
               With
               one
               allied
               ,
               which
               is
               incest
               .
               2.
               
               With
               a
               stranger
               to
               us
               ,
               but
               married
               to
               another
               ,
               which
               is
               adultory
               .
               Many
               aggravations
               of
               this
               sin
               .
               3.
               
               With
               such
               as
               are
               not
               married
               ,
               as
               1.
               
               By
               keeping
               a
               Concubine
               .
               2.
               
               By
               deflouring
               .
               3.
               
               By
               fornication
               and
               wandring
               lust
               .
               4.
               
               By
               prostitution
               .
               The
               highest
               pitch
               of
               this
               sin
               ,
               is
               to
               defend
               it
               .
            
             
               CHAP.
               VII
               .
               page
               453
            
             
               The
               remedies
               of
               this
               sinne
               .
               1.
               
               Chastity
               of
               a
               single
               life
               .
               2.
               
               Matrimonial
               chastity
               .
               The
               meanes
               to
               preserve
               us
               from
               this
               sinne
               .
               Of
               drawing
               others
               to
               keep
               this
               Commandement
               .
            
          
        
         
           
             
               The
               Exposition
               of
               the
               eighth
               Commandement
               .
            
             
                
            
             
               The
               coherence
               ,
               and
               dependance
               of
               this
               commandment
               ,
               upon
               the
               former
               .
               The
               object
               of
               it
               the
               desire
               of
               riches
               .
               The
               scope
               of
               the
               lawgiver
               ,
               in
               respect
               of
               .
               1.
               
               Himself
               .
               2.
               
               The
               church
               .
               3.
               
               The
               common-wealth
               .
               4.
               
               Private
               persons
               .
               Of
               right
               and
               propriety
               .
               How
               
                 meum
                 &
                 tuum
              
               came
               in
               .
               Of
               right
               by
               first
               occupancy
               ,
               and
               prescription
               .
               Reasons
               for
               propriety
               .
               Of
               propriety
               ,
               
                 jure
                 belli
              
               ,
               four
               things
               included
               in
               propriety
               .
            
             
               
               CHAP.
               II.
               page
               462
            
             
               Of
               alienation
               and
               the
               several
               sorts
               of
               it
               .
               Of
               free
               alienation
               .
               Illiberal
               ,
               by
               contracts
               ,
               which
               are
               of
               three
               sorts
               .
               1.
               
               
                 Do
                 ut
                 des
              
               .
               2.
               
               
                 Do
                 ut
                 facias
              
               .
               3.
               
               
                 Facio
                 ut
                 des
              
               .
               Of
               contracts
               by
               stipulation
               ,
               promise
               ,
               writings
               .
               Reall
               contracts
               ,
               by
               caution
               ,
               pledge
               ,
               &c.
               
               Personal
               ,
               by
               suerties
               ,
               hostages
               &c.
               
            
             
               CHAP.
               III.
               page
               463
            
             
               Of
               the
               desire
               of
               〈◊〉
               .
               For
               regulating
               whereof
               we
               must
               consider
               .
               1.
               
               The
               order
               ,
               in
               respect
               of
               .
               1.
               
               The
               end
               .
               2.
               
               The
               meanes
               .
               2.
               
               The
               measure
               of
               our
               appetite
               which
               must
               be
               guided
               by
               four
               rules
               .
               Of
               the
               suppuration
               of
               this
               sinne
               ,
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               love
               of
               money
               ,
               the
               branches
               of
               it
               .
               Of
               
                 subactum
                 solum
              
               ,
               the
               soyle
               fitted
               .
               〈◊〉
               the
               jaundice
               if
               it
               .
               1.
               
               In
               the
               eye
               .
               The
               foaming
               at
               the
               mouth
               .
               The
               〈◊〉
               of
               theft
               here
               forbidden
               committed
               .
               1.
               
               In
               getting
               .
               2.
               
               In
               the
               use
               of
               riches
               .
            
             
               CHAP.
               IV.
               page
               463
            
             
               Of
               unjust
               getting
               in
               general
               .
               The
               kindes
               of
               unjust
               getting
               .
               1.
               
               By
               rapine
               and
               violence
               .
               2.
               
               By
               fraud
               .
               The
               first
               is
               either
               under
               pretence
               of
               authority
               ,
               or
               without
               any
               pretence
               .
               The
               former
               is
               .
               1.
               
               For
               a
               mans
               own
               benefit
               .
               In
               times
               of
               war
               ,
               or
               in
               times
               of
               peace
               :
               and
               this
               is
               either
               by
               power
               or
               authoritie
               ,
               or
               by
               pretence
               of
               Law.
               2.
               
               For
               his
               Neighbours
               detriment
               .
               Vnjust
               getting
               without
               any
               pretence
               of
               authoritie
               or
               Law
               ,
               is
               either
               Piracie
               by
               sea
               ,
               or
               Robberie
               by
               land
               .
               The
               affirmative
               part
               .
               1
               That
               every
               one
               have
               a
               lawful
               calling
               .
               2.
               
               That
               he
               labour
               in
               it
               .
            
             
               CHAP.
               V.
               page
               224
            
             
               The
               second
               way
               of
               unjust
               getting
               .
               viz.
               y
               fraud
               ,
               or
               close
               theft
               .
               The
               lawful
               wayes
               of
               acquiring
               .
               1.
               
               By
               gift
               .
               2.
               
               By
               inheritance
               .
               3.
               
               By
               industry
               ,
               wherein
               are
               to
               be
               valewed
               ,
               1.
               
               Labour
               .
               2.
               
               Hazzard
               .
               3.
               
               Charges
               .
               Of
               right
               ,
               by
               damage
               .
               Of
               money
               ,
               the
               measure
               of
               Contracts
               .
               Close
               theft
               is
               ,
               1.
               
               In
               Contracts
               .
               2.
               
               Out
               of
               Contracts
               .
               In
               Contracts
               ,
               is
               1.
               
               By
               selling
               that
               which
               cannot
               be
               sold
               ,
               as
               ,
               the
               gifts
               of
               the
               Spirit
               ,
               things
               annexed
               to
               spiritual
               offices
               ,
               things
               consecrated
               to
               God
               ,
               benefits
               ,
               as
               loane
               of
               money
               &c.
               2.
               
               When
               there
               is
               not
               a
               proportion
               between
               laborem
               and
               praemium
               .
               3.
               
               About
               buying
               and
               selling
               ,
               in
               respect
               of
               .
               1.
               
               The
               measure
               .
               2.
               
               The
               commodity
               .
               3.
               
               The
               price
               .
            
             
               CHAP.
               VI
               page
               471
            
             
               Of
               theft
               out
               of
               contracts
               .
               This
               is
               1.
               
               In
               the
               family
               ,
               by
               1.
               by
               Purloyning
               .
               2.
               
               Mis-spending
               .
               3.
               
               Idlenesse
               .
               4.
               
               Withdrawing
               ones
               self
               from
               service
               .
               2.
               
               Without
               the
               family
               ,
               is
               1.
               
               Of
               things
               consecrated
               :
               by
               〈◊〉
               .
               2
               Of
               things
               common
               ,
               and
               those
               either
               publick
               or
               private
               .
               Of
               theft
               personal
               and
               real
               .
               The
               aggravation
               of
               theft
               ,
               in
               regard
               of
               the
               poor
               ,
               &c.
               
               Against
               enclosing
               of
               Commons
               .
               The
               conclusion
               ,
               about
               unlawful
               getting
               .
            
             
               CHAP.
               VII
               .
               page
               473
            
             
               Of
               the
               vertues
               opposite
               .
               1.
               
               Just
               getting
               .
               2.
               
               Restitution
               ,
               commanded
               both
               in
               the
               Law
               and
               Gospel
               .
               That
               we
               must
               make
               restitution
               ,
               not
               onely
               of
               what
               is
               unlawfully
               got
               ,
               but
               of
               some
               things
               Lawfully
               got
               .
               As
               1.
               
               Of
               what
               belongs
               to
               another
               by
               gift
               .
               2.
               
               Of
               things
               deposited
               .
               3.
               
               Of
               things
               found
               .
               4.
               
               Of
               things
               lent
               .
               5.
               
               Of
               what
               will
               prejudice
               the
               publick
               ,
               if
               it
               be
               detained
               for
               our
               private
               benefit
               .
            
             
               CHAP.
               VIII
               .
               page
               477
            
             
               Of
               the
               second
               general
               ,
               viz.
               unjust
               keeping
               .
               The
               right
               use
               of
               riches
               is
               ,
               1.
               in
               respect
               of
               a
               mans
               self
               :
               the
               sins
               opposite
               ,
               1.
               
               Parsimony
               ,
               2.
               prodigality
               ;
               two
               degrees
               of
               it
               ,
               1.
               to
               spend
               unreasonably
               ,
               2.
               
               Above
               ones
               means
               .
               2.
               
               In
               respect
               of
               others
               ,
               viz.
               the
               poor
               ,
               where
               we
               are
               to
               know
               two
               things
               :
               1.
               
               How
               we
               held
               our
               riches
               ,
               or
               by
               what
               tenure
               :
               2.
               
               What
               we
               are
               to
               conceive
               of
               the
               poor
               .
               A
               threefold
               necessity
               ,
               1.
               of
               nature
               ,
               2.
               of
               our
               person
               ,
               3.
               of
               our
               estate
               and
               condition
               .
               Several
               motives
               to
               communicate
               to
               the
               poor
               .
            
             
               CHAP.
               IX
               .
               page
               485
            
             
               That
               this
               Commandment
               is
               spiritual
               .
               Of
               Covetousnesse
               :
               diverse
               reasons
               against
               it
               .
               The
               means
               to
               keep
               this
               Commandment
               .
               1.
               
               〈◊〉
               .
               2.
               
               To
               walk
               in
               our
               wayes
               ,
               which
               that
               we
               may
               do
               .
               1.
               
               We
               must
               have
               a
               lawful
               calling
               .
               2.
               
               We
               must
               be
               perswaded
               that
               riches
               are
               Gods
               gift
               .
               3.
               
               We
               must
               live
               according
               to
               our
               means
               .
               4.
               
               Observe
               the
               rules
               for
               getting
               and
               using
               of
               riches
               .
            
             
               CHAP.
               X.
               page
               488
            
             
               Rules
               to
               be
               observed
               ,
               1.
               in
               just
               getting
               .
               1.
               
               By
               Donation
               .
               2.
               
               By
               Industry
               .
               3.
               
               By
               Contracts
               ,
               wherein
               must
               be
               considered
               ,
               1.
               
               The
               need
               we
               have
               of
               the
               thing
               sold.
               2.
               
               The
               use
               .
               Three
               degrees
               of
               a
               just
               price
               .
               1.
               
               Pium.
               2.
               
               Moderatum
               .
               3.
               
               Rigidum
               .
               2.
               
               In
               just
               using
               ,
               wherein
               are
               rules
               .
               1.
               
               Concerning
               our selves
               .
               1.
               
               For
               preserving
               our
               estate
               .
               2.
               
               For
               laying
               it
               
               out
               .
               2.
               
               Concerning
               others
               ,
               giving
               1.
               to
               God
               ,
               from
               whom
               we
               receive
               all
               ,
               2.
               to
               the
               poor
               .
               Rules
               for
               the
               measure
               and
               manner
               of
               giving
               .
               Motives
               to
               stir
               us
               up
               to
               give
               to
               the
               poor
               .
               Of
               procuring
               the
               keeping
               of
               this
               Commandment
               by
               others
               .
            
          
        
         
           
             
               The
               Exposition
               of
               the
               Ninth
               Commandment
               .
            
             
               CHAP.
               I.
               Page
               493
            
             
               The
               words
               expounded
               .
               What
               is
               mean
               tby
               
                 (
                 Non
                 respondebis
              
               )
               in
               the
               Original
               .
               Addition
               34.
               about
               the
               meaning
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               respondere
               .
               What
               is
               meant
               by
               (
               witnesse
               .
               )
               Four
               witnesses
               .
               1.
               
               God.
               2.
               
               The
               Conscience
               .
               3.
               
               Men
               and
               Angels
               .
               4.
               
               The
               Creatures
               .
               What
               is
               meant
               by
               (
               false
               ,
               )
               what
               by
               (
               contra
               against
               )
               what
               by
               (
               Proximum
               ,
               Neighbour
               .
               )
               The
               coherence
               and
               dependance
               of
               this
               Commandment
               .
               The
               scope
               and
               use
               of
               it
               .
               1.
               
               In
               respect
               of
               God.
               2.
               
               Of
               the
               Church
               .
               3.
               
               Of
               the
               Common-wealth
               .
               4.
               
               Of
               private
               persons
               .
            
             
               CHAP.
               II.
               Page
               498
            
             
               The
               necessity
               of
               a
               good
               name
               .
               The
               sin
               forbidden
               in
               general
               .
               Wherein
               ,
               1.
               
               The
               root
               of
               it
               .
               2.
               
               The
               suppuration
               ,
               or
               rankling
               of
               it
               〈◊〉
               ,
               by
               false
               surmises
               and
               suspitions
               .
               3.
               
               The
               fitting
               of
               the
               soyl
               ,
               by
               readinesse
               to
               hear
               false
               reports
               .
               4.
               
               The
               watering
               of
               the
               soyl
               ,
               by
               busying
               our selves
               in
               other
               ones
               affairs
               .
            
             
               CHAP.
               III.
               Page
               501
            
             
               The
               outward
               act
               ,
               of
               which
               two
               branches
               .
               1.
               
               False
               words
               .
               2.
               
               Idle
               and
               vain
               words
               .
               Of
               false
               speaking
               in
               general
               ;
               this
               is
               two
               fold
               .
               1.
               
               In
               judgement
               .
               2.
               
               Out
               of
               judgement
               .
               In
               judgement
               by
               false
               witnesse
               .
               Of
               lyes
               in
               general
               .
               Six
               persons
               in
               every
               judgement
               ,
               who
               may
               be
               guilty
               of
               false
               witnessing
               .
               1.
               
               The
               Judge
               .
               1.
               
               By
               cherishing
               Law
               suits
               .
               2.
               
               By
               deferring
               justice
               .
               3.
               
               If
               his
               judgement
               be
               ,
               1.
               usurped
               ,
               2.
               rash
               ,
               3.
               perverse
               .
               2.
               
               The
               Register
               ,
               by
               making
               false
               records
               .
               3.
               
               The
               Accuser
               ,
               1.
               by
               accusing
               falsly
               ,
               2.
               upon
               uncertain
               grounds
               ,
               3.
               by
               prevaricating
               .
               4.
               
               The
               defendant
               ,
               1.
               by
               not
               confessing
               the
               truth
               ,
               2.
               by
               appealing
               without
               cause
               ,
               3.
               by
               not
               submitting
               to
               the
               sentence
               .
               5.
               
               The
               Witnesse
               ,
               1.
               by
               not
               declaring
               all
               the
               truth
               ,
               when
               he
               is
               lawfully
               called
               ,
               2.
               by
               not
               delivering
               the
               innocent
               ,
               though
               he
               be
               not
               called
               ,
               3.
               by
               delivering
               the
               wicked
               by
               false
               testimony
               .
               6.
               
               The
               Advocate
               ,
               1.
               by
               undertaking
               an
               evil
               cause
               ,
               2.
               by
               perverting
               the
               Law.
               Of
               giving
               false
               testimony
               in
               Elections
               .
            
             
               CHAP.
               IIII.
               Page
               507
            
             
               Of
               false
               witnessing
               out
               of
               judgement
               .
               Four
               things
               to
               which
               the
               tongue
               may
               do
               harme
               .
               The
               branches
               of
               this
               kinde
               of
               false
               witnessing
               .
               1.
               
               Contumelious
               speaking
               .
               2.
               
               Taunting
               .
               3.
               
               Backbiting
               ;
               which
               is
               ,
               1.
               
               By
               words
               .
               2.
               
               By
               letters
               .
               3.
               
               By
               deeds
               .
               4.
               
               In
               all
               these
               a
               may
               be
               false
               witnesse
               ,
               though
               he
               speak
               the
               truth
               .
            
             
               CHAP.
               V.
               Page
               509
            
             
               Of
               reproof
               or
               fraternal
               correption
               ,
               the
               vertue
               opposite
               to
               flattery
               .
               Of
               flattery
               ,
               which
               is
               .
               1.
               
               In
               things
               uncertain
               .
               2.
               
               In
               things
               certain
               ,
               and
               those
               either
               good
               or
               evil
               .
               Of
               boasting
               and
               vaunting
               a
               mans
               self
               ,
               and
               its
               extream
               .
            
             
               CHAP.
               VI.
               Page
               512
            
             
               Of
               a
               rash
               lie
               ,
               an
               officious
               lye
               ,
               a
               merry
               lye
               .
               Four
               cases
               wherein
               a
               man
               seems
               to
               speak
               contrary
               to
               the
               truth
               ,
               but
               doth
               not
               .
               Of
               
                 Mendacium
                 Facti
              
               ,
               the
               real
               lye
               ,
               by
               〈◊〉
               .
            
             
               CHAP.
               VII
               .
               Page
               514
            
             
               The
               second
               general
               branch
               of
               the
               sin
               forbidden
               ,
               viz.
               Vain
               speech
               .
               Three
               ends
               of
               speech
               .
               1.
               
               Edification
               .
               2.
               
               Profit
               .
               3.
               
               Grace
               and
               delight
               .
               Of
               the
               means
               whereby
               this
               Commandment
               may
               be
               kept
               .
               Of
               suspition
               .
               Rules
               about
               it
               .
               1.
               
               For
               the
               manner
               .
            
          
        
         
           
             
               The
               Exposition
               of
               the
               Tenth
               Commandment
               .
            
             
               CHAP.
               I.
               Page
               521
            
             
               Reasons
               against
               the
               dividing
               of
               this
               Commandment
               into
               two
               .
               The
               dependance
               of
               it
               .
               The
               scope
               and
               end
               of
               it
               .
            
             
               CHAP.
               II.
               Page
               523
            
             
               The
               thing
               prohibited
               ,
               Concupiscence
               which
               is
               two
               fold
               :
               1.
               
               Arising
               from
               our selves
               ;
               2.
               
               From
               the
               spirit
               of
               God.
               The
               first
               is
               either
               ,
               1.
               from
               nature
               ,
               or
               2.
               from
               corruption
               of
               nature
               .
               Corrupt
               desires
               of
               two
               sorts
               :
               1.
               vain
               and
               foolish
               ;
               2.
               hurtful
               or
               noisome
               .
               The
               danger
               of
               being
               given
               up
               to
               a
               mans
               own
               lusts
               .
            
             
               
               CHAP.
               III.
               Page
               525
            
             
               How
               a
               man
               comes
               to
               be
               given
               up
               to
               his
               own
               desires
               .
               Thoughts
               of
               two
               sorts
               .
               1.
               
               Ascending
               from
               our
               own
               hearts
               .
               2.
               
               Injected
               by
               the
               Devil
               .
               The
               manner
               how
               we
               come
               to
               be
               infected
               :
               Six
               degrees
               in
               sin
               .
               1.
               
               The
               receiving
               of
               the
               seed
               .
               2.
               
               The
               retaining
               of
               it
               .
               3.
               
               The
               conception
               .
               4.
               
               The
               forming
               of
               the
               parts
               .
               5.
               
               The
               quickning
               .
               6.
               
               The
               travel
               or
               birth
               .
            
             
               CHAP.
               IV.
               Page
               528
            
             
               The
               wayes
               whereby
               a
               man
               is
               tempted
               of
               his
               own
               lust
               .
               1.
               
               There
               is
               a
               bait
               .
               2.
               
               A
               hook
               .
               The
               same
               wayes
               used
               by
               the
               Devil
               and
               the
               World.
               The
               affirmative
               part
               of
               this
               precept
               .
               Renewing
               the
               heart
               and
               minde
               .
               The
               necessity
               of
               this
               Renovation
               .
               The
               meanes
               of
               Renovation
               .
            
          
        
      
       
         
           A
           Table
           of
           the
           Supplements
           or
           Additions
           ,
           Wherein
           the
           sence
           of
           the
           Author
           is
           cleered
           in
           some
           places
           where
           it
           was
           obscure
           or
           doubtful
           :
           and
           some
           things
           are
           handled
           more
           fully
           ,
           which
           were
           omitted
           ,
           or
           but
           briefly
           touched
           ,
           &c.
           
        
         
           
             Introduct
             .
          
           
             
               
                 CHAP.
                 XIII
                 .
              
               
                 1.
                 
                 Concerning
                 points
                 cleer
                 and
                 controverted
                 .
                 
              
               
                 p
                 52
              
               
                 2.
                 
                 Of
                 peoples
                 submitting
                 to
                 the
                 judgement
                 of
                 the
                 Church
                 .
              
               
                 p
                 55
              
               
                 3.
                 
                 Of
                 the
                 Churches
                 power
                 to
                 interpret
                 the
                 Scriptures
                 .
              
               
                 p
                 57
              
            
             
               
                 CHAP.
                 XIV
                 .
              
               
                 4.
                 
                 That
                 the
                 Moral
                 Law
                 is
                 an
                 essential
                 part
                 of
                 the
                 Gospel
                 ,
                 or
                 second
                 Covenant
                 .
              
               
                 p
                 58
              
            
             
               
                 CHAP.
                 XVII
                 .
              
               
                 5.
                 
                 About
                 mans
                 ability
                 to
                 keep
                 the
                 Law
                 of
                 Christ
                 by
                 his
                 Grace
                 .
              
               
                 p
                 71
              
            
          
        
         
           
             Com.
             1.
             
          
           
             
               
                 CHAP.
                 I.
                 
              
               
                 6.
                 
                 That
                 the
                 4
                 fundamental
                 articles
                 of
                 all
                 Religion
                 are
                 implyed
                 in
                 the
                 four
                 first
                 Precepts
                 .
              
               
                 p
                 88
              
            
             
               
                 CHAP.
                 III.
                 
              
               
                 7.
                 
                 Of
                 the
                 force
                 of
                 Church
                 Customs
                 .
              
               
                 p
                 95
              
            
             
               
                 CHAP.
                 IIII.
                 
              
               
                 8.
                 
                 About
                 the
                 distinction
                 of
                 inward
                 and
                 outward
                 worship
                 .
              
               
                 p
                 100
              
            
             
               
                 CHAP.
                 VII
                 .
              
               
                 9.
                 
                 Concerning
                 the
                 evidence
                 of
                 faith
                 ,
                 and
                 freedom
                 of
                 assent
                 .
              
               
                 p
                 111
              
               
                 10.
                 
                 Concerning
                 the
                 nature
                 of
                 Faith.
                 
              
               
                 p
                 115
              
            
             
               
                 CHAP.
                 VIII
                 .
              
               
                 11.
                 
                 Of
                 the
                 seat
                 of
                 faith
                 .
              
               
                 p
                 121
              
            
          
        
         
           
             Com.
             2.
             
          
           
             
               
                 CHAP.
                 I.
                 
              
               
                 12.
                 
                 That
                 the
                 making
                 of
                 Images
                 was
                 absolutely
                 forbidden
                 the
                 Jews
                 ,
                 and
                 in
                 that
                 respect
                 that
                 the
                 precept
                 was
                 partly
                 positive
                 ,
                 and
                 reached
                 onely
                 to
                 them
                 .
              
               
                 p
                 193
              
               
                 13.
                 
                 Whether
                 all
                 voluntary
                 and
                 free
                 worship
                 be
                 forbidden
                 under
                 the
                 name
                 of
                 will-worship
                 .
              
               
                 p
                 194
              
            
             
               
                 CHAP.
                 III.
                 
              
               
                 14.
                 
                 Of
                 S.
                 Chrysostomes
                 Liturgie
                 .
              
               
                 p
                 202
              
               
                 15.
                 
                 Of
                 the
                 second
                 Councel
                 of
                 Nice
                 .
              
               
                 p
                 203
              
            
             
               
                 CHAP.
                 IV.
                 
              
               
                 16.
                 
                 How
                 preaching
                 is
                 a
                 part
                 of
                 Gods
                 worship
                 .
              
               
                 p
                 205
              
               
                 17.
                 
                 About
                 the
                 Eucharist
                 ,
                 whether
                 it
                 may
                 be
                 called
                 a
                 Sacrifice
                 .
              
               
                 p
                 207
              
            
             
               
                 CHAP.
                 V.
                 
              
               
                 18.
                 
                 Concerning
                 customs
                 and
                 traditions
                 of
                 the
                 Church
              
               
                 p
                 210
              
               
                 19.
                 
                 Of
                 Images
                 for
                 memories
                 sake
                 .
              
               
                 p
                 214
              
            
          
        
         
           
             Com.
             3.
             
          
           
             
               
                 CHAP.
                 I.
                 
              
               
                 20.
                 
                 What
                 is
                 litterally
                 meant
                 by
                 taking
                 Gods
                 Name
                 in
                 vain
                 .
              
               
                 p
                 231
              
            
             
               
                 CHAP.
                 IV.
                 
              
               
                 21.
                 
                 Concerning
                 the
                 nature
                 of
                 a
                 vow
                 .
              
               
                 p
                 250
              
            
          
        
         
           
           
             Com.
             4.
             
          
           
             
               
                 CHAP.
                 II.
                 
              
               
                 22
                 The
                 Jewish
                 sabbath
                 ceremonial
                 ,
                 the
                 Lords
                 day
                 unchangeable
                 .
              
               
                 p.
                 263
              
               
                 23
                 Of
                 ceremonies
                 .
              
               
                 p.
                 265
              
            
             
               
                 CHAP.
                 III.
                 
              
               
                 24
                 The
                 whole
                 doctrine
                 of
                 the
                 Sabbath
                 ,
                 and
                 Lords
                 day
                 ,
                 largly
                 handled
                 in
                 seven
                 conclusions
                 .
              
               
                 p.
                 268
              
            
             
               
                 CHAP.
                 IIII.
                 
              
               
                 25
                 That
                 moral
                 reasons
                 are
                 sometimes
                 given
                 of
                 ceremonial
                 precepts
                 .
              
               
                 p.
                 279
              
            
             
               
                 CHAP.
                 IX
                 .
              
               
                 26
                 Of
                 adorning
                 Churches
                 .
              
               
                 p.
                 299
              
               
                 27
                 Of
                 the
                 antiquity
                 ,
                 necessity
                 ,
                 and
                 sanctity
                 of
                 places
                 for
                 publick
                 worship
                 .
              
               
                 p.
                 299
              
            
             
               
                 CHAP.
                 XII
                 .
              
               
                 29
                 About
                 tythes
                 and
                 their
                 morality
                 ,
                 that
                 they
                 are
                 still
                 due
                 ,
                 not
                 
                   jure
                   naturali
                
                 ,
                 but
                 by
                 positive
                 divine
                 law
                 from
                 the
                 beginning
                 .
              
               
                 p.
                 306
              
               
                 30
                 Of
                 Oblations
                 .
              
               
                 p.
                 308
              
            
          
        
         
           
             Com.
             5.
             
          
           
             
               
                 CHAP.
                 IV.
                 
              
               
                 31
                 Of
                 the
                 end
                 of
                 government
                 ,
                 and
                 whether
                 people
                 be
                 above
                 their
                 Governours
                 .
              
               
                 p.
                 331
              
               
                 32
                 Of
                 obedience
                 to
                 just
                 authority
                 in
                 things
                 doubtful
                 .
              
               
                 p.
                 339
              
            
             
               
                 CHAP.
                 VIII
                 .
              
               
                 33
                 That
                 the
                 power
                 of
                 Princes
                 is
                 onely
                 from
                 God
                 ,
                 proved
                 out
                 of
                 the
                 Authors
                 other
                 writings
                 .
              
               
                 p.
                 373
              
            
          
        
         
           
             Com.
             6.
             
          
           
             
               
                 CHAP.
                 III.
                 
              
               
                 34
                 Of
                 the
                 causes
                 of
                 a
                 just
                 war.
                 
              
               
                 p.
                 407
              
            
          
        
         
           
             Com.
             8.
             
          
           
             
               
                 CHAP.
                 VII
                 .
              
               
                 35
                 Concerning
                 Restitution
                 .
              
               
                 p.
                 475
              
            
          
        
         
           
             Com.
             9.
             
          
           
             
               
                 CHAP.
                 I.
                 
              
               
                 36
                 About
                 the
                 meaning
                 of
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 respondere
                 .
              
               
                 p.
                 494
              
            
          
        
      
       
         
         
           Errata
           .
        
         
           PAge
           1.
           line
           24.
           read
           24
           
             tracts
             of
             his
             Catechizings
          
           .
           p.
           24.
           l.
           10.
           r.
           
             take
             away
             religion
             ,
             and
             you
             take
             away
             faith
             .
          
           p.
           43.
           l.
           27
           r.
           
             which
             may
             be
             gathered
             out
             of
             ,
             &c.
          
           p.
           53.
           l.
           9.
           r.
           assure
           p.
           54
           
             dele
             (
             seemeth
             to
             be
             according
             to
             the
             Councel
             of
             the
             H.
             G.
             )
          
           and
           read
           the
           same
           words
           at
           the
           end
           of
           the
           next
           line
           before
           ,
           thus
           ,
           
             which
             seemeth
             ,
             &c.
          
           
           In
           the
           Marg.
           adde
           Acts
           17
           11.
           p.
           53.
           l.
           36.
           r.
           
             God
             bestoweth
             this
             gist
             upon
             the
             learned
             ,
             yet
             all
             those
             that
             are
             learned
             have
             not
             the
             gift
             of
             ,
             &c.
          
           p.
           58.
           l.
           25.
           aster
           (
           fail
           )
           adde
           ,
           
             S.
             Augustine
             against
             Julian
             ,
             and
             most
             of
             the
             Fathers
             upon
          
           John
           6.
           53.
           
             affirm
             it
             ,
             so
             doth
             the
             Milevitan
             Councel
             ,
             and
             Pope
          
           Innocent
           
             〈◊〉
             it
             ,
             〈◊〉
             now
             this
             is
             generally
             rejected
             .
          
           p.
           68.
           l.
           2.
           r.
           dim
           p
           73.
           l.
           38.
           
             dele
             totam
             lineam
          
           ,
           and
           l.
           39
           r.
           
             and
             they
             〈◊〉
             grounded
          
           .
           p.
           75.
           l.
           49.
           r.
           
             to
             make
             willing
          
           .
           p.
           82.
           l.
           7.
           r.
           
             brazen
             serpent
          
           .
           p.
           85.
           r.
           〈◊〉
           p.
           99.
           l.
           56.
           r
           
             〈◊〉
             Commandment
          
           .
           p.
           104.
           l.
           30.
           r.
           perfectio
           .
           p.
           127.
           l.
           52.
           r
           
             sences
             of
             seeing
             and
             hearing
          
           .
           p.
           129.
           l.
           8.
           r.
           
             about
             their
             necks
          
           .
           p.
           153.
           l.
           14.
           r.
           
             it
             lyes
          
           l.
           15.
           r.
           
             make
             it
             fructifie
          
           .
           l.
           ult
           .
           r.
           
             to
             have
          
           .
           p.
           154.
           r.
           
             must
             joyn
             ,
             not
             &c.
          
           p.
           168.
           l.
           41.
           r.
           infernum
           .
           p.
           171.
           l.
           53.
           r.
           
             under
             the
             flail
             ,
             &c.
          
           p.
           186.
           l.
           24.
           r.
           discover
           l.
           41
           for
           (
           fower
           )
           r
           some
           .
           p.
           203.
           l.
           15.
           r.
           
             of
             Images
          
           .
           p.
           239.
           l.
           25.
           r.
           〈◊〉
           .
           p.
           240.
           l
           11.
           r
           
             second
             cause
          
           .
           p.
           241.
           l.
           13.
           r.
           
             other
             proofs
          
           .
           l.
           19.
           r.
           
             other
             proofs
          
           .
           p.
           250.
           l.
           41.
           r.
           lib.
           3.
           l.
           44.
           r.
           Azor.
           1
           
             part
             .
             moral
          
           .
           The
           two
           next
           paragraphs
           ought
           to
           be
           in
           Ital.
           p.
           260.
           l.
           57.
           r.
           Aetiologie
           .
           p.
           266.
           l.
           43.
           r.
           
             are
             moral
          
           .
           p.
           275.
           l.
           14.
           r.
           
             by
             wresting
          
           .
           p.
           279.
           the
           Annotation
           is
           transposed
           ,
           it
           should
           come
           in
           after
           line
           31.
           p
           294.
           l.
           25.
           r.
           
             kinde
             of
             〈◊〉
          
           .
           p.
           297.
           l.
           52.
           r.
           confession
           .
           p.
           299.
           l
           39.
           r.
           
             not
             to
             destroy
             any
          
           .
           p.
           〈◊〉
           .
           l.
           47.
           r.
           
             instruct
             them
          
           .
           p
           312.
           l.
           3.
           r.
           
             〈◊〉
             not
          
           .
           p.
           317.
           l.
           27.
           r.
           
             they
             are
          
           .
           p.
           321.
           l.
           12.
           d.
           
             as
             are
          
           .
           l.
           14.
           dele
           (
           
             and
             not
             onely
             for
             it self
             ,
             but
             also
             .
          
           )
           p.
           〈◊〉
           .
           l
           2
           r.
           
             layes
             this
             ground
             ,
             that
             God
             would
             have
             all
             to
             be
             saved
             ,
             this
             is
             his
             ultimate
             ,
             &c.
          
           p.
           328.
           l.
           26.
           r
           
             to
             God.
          
           p.
           333.
           l.
           6.
           r.
           
             a
             superiour
          
           .
           l.
           36.
           r.
           
             to
             profit
          
           .
           l.
           47.
           r.
           
             thus
             governed
          
           .
           l
           51.
           r.
           
             proud
             manner
          
           p
           339.
           l
           31.
           r.
           
             love
             of
             parents
          
           .
           p.
           361.
           l.
           51.
           r.
           
             and
             a
             difference
          
           l.
           cad
           .
           r.
           
             the
             Apostle
             makes
          
           .
           p.
           365.
           l.
           23.
           r.
           
             this
             purpose
          
           p.
           373.
           after
           line
           25.
           the
           Paragraph
           should
           be
           in
           Italique
           .
           p.
           377.
           after
           line
           32.
           the
           Paragraph
           should
           be
           in
           Ital.
           p.
           378.
           l.
           19.
           r
           
             fieri
             non
          
           .
           p.
           403.
           l.
           42.
           r.
           
             not
             onely
          
           .
           p.
           420.
           l.
           33.
           r.
           crying
           .
           p.
           433
           l.
           ult
           .
           r.
           
             in
             shew
          
           .
           p.
           440.
           l.
           47.
           d.
           
             with
             surfetting
          
           .
           p.
           453
           l.
           13.
           r.
           
             pray
             at
             some
             times
          
           .
           p.
           482.
           l.
           30.
           r.
           
             fruits
             as
          
           .
           l.
           33.
           r.
           
             tenths
             and.
          
           p.
           485.
           l
           2.
           r.
           
             and
             storms
          
           .
           p.
           487.
           l.
           17.
           r.
           jeasts
           .
           p.
           489.
           l.
           53.
           r.
           
             aims
             at
          
           .
           p.
           495.
           l.
           1.
           d.
           though
           .
           l.
           40.
           r.
           
             this
             course
          
           .
           p.
           497.
           l.
           42.
           r.
           
             not
             onely
          
           .
           p.
           498.
           l.
           10.
           r.
           fatteth
           .
           p.
           502.
           l
           10.
           for
           (
           from
           )
           r.
           in
           .
           p.
           506.
           l.
           13.
           d.
           not
           .
           p.
           517.
           l.
           44.
           r.
           sift
           .
           Other
           Errors
           there
           are
           which
           the
           Reader
           is
           desired
           to
           correct
           .
        
      
       
         
         
           THE
           PREFACE
        
         
           READER
           ,
           here
           is
           offered
           to
           thy
           View
           ,
           a
           posthumous
           Work
           of
           a
           Reverend
           ,
           and
           Famous
           Bishop
           ,
           one
           of
           the
           greatest
           Lights
           which
           the
           Church
           of
           Christ
           hath
           had
           in
           this
           latter
           Age
           ,
           and
           the
           Glory
           of
           our
           English
           Church
           ,
           while
           he
           lived
           ;
           A
           Work
           which
           may
           merit
           thy
           Acceptance
           ,
           in
           Respect
           both
           of
           the
           Author
           ,
           and
           the
           Subject
           which
           it
           handles
           .
        
         
           Of
           the
           first
           I
           shall
           need
           to
           say
           little
           ,
           the
           very
           name
           of
           Bishop
           Andrews
           proclaiming
           more
           ,
           then
           if
           I
           should
           say
           that
           he
           was
           a
           judicious
           ,
           profound
           ,
           and
           every
           way
           accomplisht
           Divine
           ,
           an
           eminent
           Preacher
           ,
           a
           learned
           Antiquary
           ,
           a
           famous
           Linguist
           ,
           a
           curious
           Critick
           ,
           a
           living
           Library
           amongst
           Schclars
           ,
           the
           Oracle
           of
           our
           Church
           ,
           and
           such
           a
           Priest
           ,
           whose
           lips
           preserved
           knowledge
           ,
           and
           at
           whose
           mouth
           the
           Law
           was
           to
           be
           sought
           .
           What
           admirable
           height
           of
           Learning
           ,
           and
           depth
           of
           Judgement
           ,
           dwelt
           in
           that
           Reverend
           Prelate
           ,
           he
           that
           would
           know
           ,
           may
           read
           in
           those
           living
           Images
           of
           his
           Soul
           :
           And
           as
           his
           other
           works
           praise
           him
           in
           the
           gate
           ,
           so
           this
           which
           is
           now
           presented
           to
           thee
           ,
           though
           composed
           in
           his
           younger
           years
           ,
           when
           he
           was
           Fellow
           of
           Pembroke
           Hall
           in
           Cambridge
           ,
           
           will
           demonstrate
           ,
           that
           the
           Foundations
           were
           then
           laid
           of
           those
           great
           Parts
           and
           Abilities
           ,
           wherewith
           he
           was
           furnisht
           ,
           when
           he
           came
           to
           the
           Episcopal
           Chair
           ,
           and
           the
           ground
           work
           of
           all
           those
           other
           learned
           Labours
           ,
           wherewith
           he
           afterwards
           enricht
           the
           Church
           ;
           for
           in
           these
           Lectures
           ,
           or
           Colledge
           Exercises
           (
           which
           were
           heard
           with
           the
           publick
           applause
           of
           the
           whole
           University
           ,
           where
           scarce
           any
           pretended
           to
           the
           Study
           of
           Divinity
           ,
           who
           did
           not
           light
           their
           Candle
           at
           his
           Torch
           )
           it
           will
           appear
           ,
           that
           he
           had
           even
           then
           ,
           gone
           through
           the
           whole
           Encyclopedic
           of
           
           Divine
           and
           Humane
           Learning
           ,
           and
           that
           as
           he
           was
           a
           rich
           Magazine
           of
           all
           Knowledge
           ;
           so
           he
           had
           here
           contracted
           the
           Quintessence
           of
           all
           his
           vast
           Studies
           ,
           and
           the
           high
           conceptions
           of
           his
           great
           and
           active
           soul
           ,
           into
           these
           Lectures
           ,
           as
           into
           a
           common
           Treasury
           ;
           for
           he
           that
           shall
           peruse
           this
           Book
           ,
           shall
           finde
           ,
           besides
           his
           perfection
           in
           all
           humane
           Learning
           ,
           Philosophy
           and
           the
           Arts
           ,
           his
           exquisite
           knowledge
           in
           all
           the
           learned
           Languages
           ;
           and
           that
           besides
           his
           skill
           in
           the
           sacred
           Text
           ,
           (
           wherein
           his
           greatest
           excellency
           lay
           )
           he
           had
           read
           and
           digested
           the
           Fathers
           ,
           Schoolmen
           ,
           Casuists
           ,
           as
           well
           as
           modern
           Divines
           ,
           that
           he
           was
           throughly
           versed
           in
           all
           kinde
           of
           Antiquities
           ,
           and
           Histories
           ,
           in
           Theologie
           ,
           Moral
           ,
           Scholastick
           ,
           and
           Polemick
           ,
           and
           no
           stranger
           to
           the
           Laws
           ,
           both
           Civil
           and
           Canon
           ,
           and
           which
           seldome
           concur
           in
           one
           ,
           that
           he
           was
           eminent
           ,
           as
           well
           in
           the
           Rational
           and
           Judicial
           ,
           as
           in
           the
           Critical
           and
           Historical
           part
           of
           Learning
           ;
           so
           that
           what
           one
           of
           his
           School-Masters
           foretold
           of
           him
           ,
           that
           he
           would
           be
           
             literarum
             lumen
          
           ,
           was
           verified
           in
           those
           Colledge
           Exercises
           ,
           wherein
           this
           Light
           began
           to
           shine
           betimes
           ,
           and
           to
           cast
           his
           Rayes
           both
           far
           and
           neer
           ;
           and
           what
           a
           Reverend
           Prelate
           said
           of
           him
           in
           his
           Funeral
           Sermon
           ,
           may
           visibly
           appear
           to
           any
           Eye
           ,
           in
           this
           great
           Herculean
           Labour
           ,
           that
           those
           things
           which
           seldome
           meet
           in
           one
           Man
           ,
           were
           in
           him
           in
           a
           high
           degree
           ,
           
             Scientia
             magna
             ,
             Memoria
             major
             ,
             Judicium
             maximum
             ,
             at
             Industria
             infinita
          
           ;
           His
           Knowledge
           was
           great
           ,
           his
           Memory
           greater
           ,
           his
           Judgement
           exceeded
           both
           ,
           but
           his
           Labour
           and
           Industry
           was
           infinite
           ,
           and
           went
           beyond
           them
           all
           .
        
         
           For
           the
           Subject
           ,
           it
           is
           the
           Decalogue
           ,
           or
           those
           Ten
           Words
           ,
           in
           which
           God
           himself
           hath
           epitomized
           the
           whole
           duty
           of
           Man
           ,
           which
           have
           this
           Priviledge
           above
           all
           other
           parts
           of
           Scripture
           ,
           that
           whereas
           all
           the
           rest
           were
           divinely
           inspired
           ,
           but
           God
           made
           use
           of
           Prophets
           and
           Apostles
           ,
           as
           his
           Pen-men
           ,
           here
           God
           was
           his
           own
           Scribe
           ,
           or
           Amanuensis
           ,
           here
           was
           
             Digitus
             Dei
          
           ,
           for
           the
           writing
           was
           the
           writing
           of
           God.
           
           These
           are
           the
           Pandects
           of
           the
           Laws
           of
           Nature
           ,
           the
           fountains
           from
           which
           all
           humane
           Laws
           ought
           to
           be
           derived
           :
           the
           Rule
           and
           Guide
           of
           all
           our
           Actions
           ,
           whatsoever
           Duties
           are
           variously
           dispersed
           through
           the
           whole
           Book
           of
           God
           ,
           are
           here
           collected
           into
           a
           brief
           Sum
           ;
           whatsoever
           is
           needful
           for
           us
           to
           doe
           in
           Order
           to
           Salvation
           ,
           may
           be
           reduced
           hither
           ;
           for
           this
           is
           
             totunt
             Homin
             is
          
           ,
           the
           Conclusion
           of
           upshot
           of
           all
           (
           saith
           Solomon
           )
           to
           feare
           
           
           God
           and
           keep
           his
           Commandments
           ;
           and
           the
           Apostle
           tells
           us
           to
           the
           same
           purpose
           ,
           that
           circumcision
           avayleth
           nothing
           ,
           nor
           uncircumcision
           ,
           but
           the
           keeping
           of
           the
           Commandments
           of
           God.
           And
           therefore
           ,
           as
           Philo
           saith
           ,
           that
           the
           Jews
           used
           to
           refer
           all
           that
           they
           found
           in
           the
           Law
           of
           Moses
           to
           these
           ten
           heads
           ,
           (
           as
           the
           Philosophers
           reduced
           all
           things
           to
           the
           ten
           predicaments
           ,
           )
           not
           that
           they
           were
           all
           literally
           comprized
           there
           ,
           but
           because
           for
           memories
           sake
           ,
           they
           might
           be
           reduced
           thither
           ;
           so
           hath
           the
           Christian
           Church
           reduced
           all
           the
           duties
           of
           a
           Christian
           to
           the
           same
           heads
           ,
           which
           she
           hath
           enlarged
           ,
           and
           made
           more
           comprehensive
           ,
           as
           partaking
           of
           a
           greater
           measure
           of
           the
           Spirit
           then
           they
           had
           ,
           and
           ayming
           at
           a
           higher
           degree
           of
           perfection
           in
           all
           Christian
           Vertues
           .
        
         
           There
           is
           indeed
           a
           generation
           of
           men
           sprung
           〈◊〉
           ,
           such
           as
           
             S.
             Augustine
          
           wrote
           against
           long
           since
           ,
           in
           his
           Book
           
             contra
             adversarium
             legis
             &
             prophetarum
          
           ,
           that
           under
           colour
           of
           advancing
           Gods
           free
           grace
           in
           mans
           salvation
           ,
           and
           affecting
           Christian
           liberty
           ,
           would
           abrogate
           the
           whole
           moral
           Law
           ,
           as
           if
           it
           
           were
           worthy
           of
           no
           better
           entertainment
           among
           Christians
           ,
           then
           Jehoiakim
           gave
           to
           Jeremies
           prophecies
           ,
           when
           he
           cut
           the
           
           rowl
           in
           pieces
           ,
           and
           threw
           it
           into
           the
           sire
           .
           And
           how
           far
           the
           tenets
           and
           principles
           of
           some
           others
           (
           who
           would
           seem
           to
           abhor
           such
           opinions
           )
           have
           promoted
           these
           pernicious
           doctrines
           ,
           I
           shall
           not
           need
           to
           shew
           ;
           sure
           I
           am
           ,
           that
           while
           some
           teach
           :
           that
           the
           Gospel
           consists
           properly
           of
           promises
           onely
           ,
           that
           the
           moral
           Law
           is
           no
           part
           of
           the
           condition
           of
           the
           second
           Covenant
           ,
           nor
           the
           observation
           of
           it
           (
           though
           qualified
           in
           the
           Gospel
           )
           required
           now
           in
           order
           to
           salvation
           ,
           that
           the
           promises
           of
           the
           Gospel
           are
           absolute
           ,
           and
           that
           Faith
           is
           nothing
           else
           but
           an
           absolute
           application
           of
           them
           ,
           or
           an
           absolute
           relying
           upon
           Christ
           for
           the
           attaining
           of
           them
           ,
           without
           the
           conditions
           of
           repentance
           and
           new
           obedience
           ;
           that
           Christ
           came
           onely
           to
           redeem
           ,
           not
           to
           give
           any
           Law
           to
           the
           world
           ;
           that
           after
           a
           man
           is
           in
           Christ
           ,
           though
           he
           fall
           into
           the
           grossest
           sins
           ,
           which
           are
           damnable
           in
           a
           man
           unregenerate
           ,
           yet
           he
           is
           still
           ,
           
             quoad
             praesentem
             statum
          
           ,
           in
           the
           state
           of
           salvation
           ,
           and
           though
           
           he
           may
           lose
           the
           sence
           and
           feeling
           ,
           yet
           he
           can
           never
           lose
           
             jus
             ad
             vitam
          
           ,
           his
           right
           to
           heaven
           ,
           what
           sins
           soever
           he
           walks
           in
           :
           I
           say
           ,
           whilst
           men
           teach
           such
           doctrins
           ,
           and
           yet
           cry
           out
           against
           Antinomians
           ,
           Libertines
           ,
           and
           other
           Sectaries
           ,
           what
           do
           they
           in
           judging
           others
           ,
           but
           condemn
           themselves
           ,
           for
           they
           
           grant
           the
           premises
           ,
           and
           deny
           onely
           the
           conclusion
           .
           If
           such
           doctrines
           were
           as
           true
           as
           they
           are
           common
           ,
           this
           Author
           ,
           and
           all
           others
           ,
           that
           have
           written
           on
           this
           subject
           ,
           might
           have
           spared
           their
           pains
           ,
           and
           therefore
           we
           may
           say
           with
           the
           Psalmist
           ,
           
             It
             is
             time
             for
             thee
             Lord
             to
             work
             ,
             for
             they
             have
             destroyed
             thy
          
           
           Law.
           These
           men
           are
           like
           to
           Licurgus
           (
           who
           being
           cast
           into
           a
           frenzy
           by
           Dionysius
           )
           in
           that
           distemper
           thinking
           to
           have
           cut
           
           down
           a
           vine
           ,
           with
           the
           same
           hatchet
           slew
           his
           own
           son
           ;
           so
           these
           being
           possest
           with
           a
           spiritual
           frenzy
           ,
           which
           they
           call
           zeal
           ,
           when
           they
           lift
           up
           their
           hatchet
           to
           cut
           off
           some
           errors
           ,
           which
           like
           luxuriant
           branches
           have
           sprung
           up
           about
           the
           Law
           ,
           these
           do
           unawares
           cut
           down
           the
           Law
           itself
           ,
           both
           root
           and
           branch
           ,
           making
           the
           observation
           of
           it
           arbitrary
           in
           respect
           of
           Salvation
           ,
           or
           as
           a
           Parenthesis
           in
           a
           sentence
           ,
           where
           the
           sence
           may
           be
           perfect
           without
           it
           .
        
         
           Such
           Errors
           are
           far
           more
           dangerous
           ,
           then
           many
           that
           were
           held
           by
           the
           old
           Hereticks
           ,
           which
           were
           chiefly
           about
           matters
           speculative
           ,
           whereas
           these
           reflect
           upon
           matters
           of
           practise
           ,
           and
           whilst
           they
           strike
           at
           the
           root
           of
           obedience
           to
           the
           Laws
           of
           Christ
           ,
           they
           do
           directly
           take
           away
           the
           very
           way
           of
           Salvation
           ,
           to
           the
           certain
           ruine
           of
           peoples
           souls
           ,
           and
           do
           utterly
           overthrow
           the
           foundation
           both
           of
           Church
           and
           Common-wealth
           ;
           so
           that
           wheresuch
           doctrines
           prevail
           ,
           nothing
           but
           confusion
           ,
           and
           dissolution
           of
           all
           Government
           can
           follow
           ,
           as
           sad
           experience
           in
           too
           many
           places
           shews
           ;
           where
           the
           genuine
           fruits
           of
           such
           doctrines
           ,
           appear
           to
           be
           no
           other
           ,
           then
           to
           rob
           the
           Priest
           of
           his
           honour
           ,
           the
           Prince
           of
           his
           power
           ,
           the
           people
           of
           their
           Discipline
           and
           Government
           ,
           Pastors
           of
           their
           Flocks
           ,
           and
           Sheep
           of
           their
           Pastors
           ,
           Preachers
           of
           their
           Churches
           ,
           Churches
           of
           their
           Reverence
           ,
           Religion
           of
           its
           Power
           ,
           and
           the
           World
           of
           all
           Religion
           .
           
             S.
             James
          
           would
           have
           us
           to
           try
           our
           Faith
           by
           our
           Works
           ,
           but
           these
           men
           will
           have
           their
           works
           tryed
           by
           their
           Faith.
           To
           the
           pure
           all
           things
           are
           pure
           ;
           if
           Faith
           be
           in
           their
           heart
           ,
           God
           can
           see
           no
           sin
           in
           their
           actions
           .
           We
           read
           of
           the
           Scholars
           of
           one
           Almaricus
           of
           Paris
           ,
           who
           held
           ,
           that
           what
           was
           deadly
           sin
           in
           others
           ,
           yet
           if
           it
           were
           done
           by
           one
           ,
           that
           was
           in
           Charitie
           or
           the
           state
           of
           Grace
           ,
           it
           was
           no
           sin
           ,
           or
           not
           imputed
           to
           him
           ,
           for
           which
           they
           were
           condemned
           as
           Hereticks
           .
           These
           men
           seem
           to
           be
           spit
           out
           of
           their
           mouths
           ,
           for
           they
           would
           have
           sins
           distinguished
           not
           by
           their
           nature
           or
           object
           ,
           but
           by
           the
           subject
           in
           whom
           they
           are
           :
           and
           hence
           they
           hold
           ,
           that
           all
           their
           own
           sins
           ,
           though
           never
           so
           
           great
           (
           they
           being
           beleevers
           &
           elect
           )
           are
           at
           the
           most
           but
           infirmities
           ,
           which
           cannot
           endanger
           their
           salvation
           ,
           but
           the
           sins
           of
           all
           others
           are
           mortall
           and
           damnable
           ,
           which
           impious
           doctrine
           with
           the
           rest
           above
           mentioned
           from
           which
           it
           flows
           ,
           howsoever
           they
           be
           varnisht
           over
           with
           faire
           shews
           of
           advancing
           the
           free
           grace
           of
           God
           ,
           and
           the
           merits
           of
           Christ
           ,
           and
           the
           depressing
           of
           mans
           power
           ,
           yet
           are
           indeed
           no
           other
           then
           the
           old
           damned
           Heresie
           of
           SimonMagus
           ,
           who
           ,
           as
           Theodoret
           saith
           ,
           taught
           his
           Disciples
           ,
           they
           were
           free
           from
           the
           obedience
           of
           the
           law
           ,
           &
           was
           condemned
           by
           the
           Ancient
           Church
           in
           
             Vasilides
             ,
             Carpocrates
             ,
             Epiphanes
             ,
             Prodicus
             ,
             Eunomius
             ,
          
           and
           other
           impure
           wretches
           ,
           and
           is
           call'd
           by
           Luther
           himself
           (
           whose
           unwary
           speeches
           have
           given
           too
           much
           occasion
           to
           these
           doctrines
           ,
           
             ultimus
             Diaboli
             flatus
          
           ;
           The
           last
           blast
           of
           the
           Devil
           .
        
         
           Against
           these
           and
           such
           like
           doctrines
           ,
           which
           make
           this
           and
           all
           other
           books
           of
           this
           nature
           superfluous
           ,
           we
           must
           know
           ;
           That
           though
           the
           Decalogue
           ,
           as
           it
           was
           given
           by
           Moses
           to
           the
           Jews
           ,
           was
           a
           part
           of
           that
           Covenant
           which
           God
           made
           with
           them
           on
           
             Mount
             Sinai
          
           ,
           and
           Sinai
           belonged
           properly
           to
           them
           ,
           as
           appears
           both
           by
           the
           Preface
           ,
           wherein
           their
           deliverance
           out
           of
           Egypt
           is
           urged
           as
           a
           motive
           of
           obedience
           ,
           and
           by
           four
           other
           passages
           in
           the
           precepts
           ,
           which
           have
           peculiar
           reference
           to
           that
           people
           ,
           as
           that
           symbolicall
           rest
           required
           in
           the
           fourth
           precept
           in
           remembrance
           of
           their
           rest
           from
           the
           Egyptian
           bondage
           ,
           and
           the
           promise
           of
           long
           life
           in
           the
           land
           of
           Canaan
           ,
           in
           the
           fifth
           .
           Yet
           seeing
           that
           the
           substance
           of
           it
           is
           no
           other
           then
           the
           Law
           of
           Nature
           written
           in
           mans
           heart
           at
           the
           first
           ,
           and
           that
           by
           Christ
           our
           Law-giver
           it
           is
           made
           a
           part
           of
           the
           Gospel
           or
           second
           Covenant
           ,
           though
           with
           some
           qualification
           )
           therfore
           it
           obliges
           all
           Christians
           ,
           and
           that
           under
           the
           highest
           paines
           ,
           and
           is
           therefore
           justly
           called
           the
           Law
           of
           Christ.
           All
           the
           parts
           of
           the
           Morall
           Law
           we
           may
           finde
           required
           in
           the
           Gospel
           ,
           though
           upon
           other
           grounds
           then
           those
           were
           laid
           by
           Moses
           ,
           (
           this
           second
           Covenant
           ,
           being
           established
           upon
           better
           
           promises
           )
           we
           have
           the
           same
           rules
           for
           our
           action
           ,
           the
           same
           
           duties
           required
           ,
           the
           same
           sins
           forbidden
           ;
           the
           difference
           is
           this
           ,
           that
           here
           God
           accepts
           our
           obedience
           
             in
             voto
          
           at
           our
           first
           conversion
           ,
           when
           he
           freely
           pardons
           our
           sins
           past
           ,
           and
           expects
           the
           actuall
           performance
           afterward
           in
           the
           course
           of
           our
           lives
           ,
           and
           admits
           repentance
           after
           lapses
           ,
           wheras
           the
           law
           ,
           as
           it
           was
           part
           of
           the
           other
           Covenant
           ,
           requires
           perfect
           obedience
           without
           any
           intermission
           ,
           otherwise
           we
           having
           higher
           
           promises
           ,
           &
           a
           greater
           measure
           of
           the
           spirit
           being
           now
           dispensed
           under
           the
           Gospel
           ,
           a
           higher
           degree
           of
           obedience
           to
           the
           law
           is
           now
           required
           ,
           which
           is
           yet
           no
           way
           grievous
           or
           burdensome
           to
           a
           true
           beleever
           ,
           for
           the
           power
           of
           Christs
           spirit
           ,
           and
           the
           height
           of
           the
           promises
           ,
           make
           the
           yoke
           easie
           ,
           and
           the
           burden
           light
           .
           Therefore
           Christs
           tells
           us
           expresly
           he
           came
           not
           to
           dissolve
           the
           law
           ,
           but
           to
           fulfill
           it
           ,
           or
           to
           fill
           it
           up
           ,
           as
           the
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           imports
           ,
           because
           he
           did
           enlarge
           and
           perfect
           it
           ;
           and
           therefore
           
             Theó
             phylact
          
           makes
           the
           Law
           of
           Christ
           ,
           compared
           
           with
           that
           of
           Moses
           ,
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Painting
           to
           life
           ,
           to
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           first
           draught
           in
           black
           and
           white
           ,
           and
           saith
           that
           Christ
           did
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           destroy
           the
           first
           draught
           ,
           but
           fill
           it
           up
           as
           a
           painter
           perfects
           a
           picture
           with
           the
           colours
           and
           shadows
           ,
           after
           the
           first
           draught
           ,
           and
           with
           him
           do
           generally
           concur
           the
           rest
           of
           the
           Fathers
           :
           Basil
           
           saith
           ,
           that
           whereas
           the
           old
           law
           saith
           ,
           thou
           shalt
           not
           kill
           ,
           our
           Lord
           (
           Christ
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           giving
           more
           perfect
           lawes
           ,
           saith
           ,
           Thou
           shalt
           not
           be
           angry
           .
           Origen
           saith
           that
           the
           lawes
           of
           Christ
           
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           better
           and
           more
           Divine
           ,
           then
           all
           those
           before
           him
           .
           S.
           Chrysostom
           calls
           that
           Sermon
           upon
           the
           Mount
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           the
           very
           top
           of
           Philosophy
           ,
           &
           saith
           ,
           that
           Christs
           giving
           of
           lawes
           ,
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           the
           time
           or
           season
           of
           greater
           &
           higher
           precepts
           .
           Among
           the
           
             Latines
             ,
             Tertullian
          
           saith
           ,
           
             Christi
             leges
             supplementa
             necessaria
             esse
             disciplinae
             creatoris
             ,
          
           that
           the
           
           lawes
           of
           Christ
           are
           necessary
           supplements
           to
           the
           lawes
           of
           the
           Creatour
           ,
           and
           
             Christus
             Dei
             Creatoris
             praecepta
             supplendo
          
           
           
             &
             conservavit
             &
             auxit
          
           ,
           that
           Christ
           preserved
           and
           increased
           the
           lawes
           of
           God
           the
           creatour
           by
           filling
           them
           up
           .
           S.
           Augustine
           
           saith
           ,
           that
           Christ
           fullfilled
           the
           law
           by
           adding
           ,
           
             quod
             minus
             habet
          
           what
           was
           deficient
           ,
           
             &
             sic
             persiciendo
             confirmavit
          
           ,
           and
           so
           confirmed
           it
           by
           reducing
           it
           to
           more
           perfection
           .
           And
           again
           upon
           those
           words
           (
           except
           your
           righteousnesse
           ,
           &c.
           )
           
             Nist
             non
             solum
             ea
             quae
             inchoant
             homines
             impleveritis
             ,
             sed
             etiam
             ista
             quae
             a
             me
             adduntur
             ,
             qui
             non
             veni
             solvere
             sed
             implere
             ,
          
           unlesse
           ye
           not
           onely
           fulfill
           those
           ,
           which
           men
           have
           begun
           ,
           but
           also
           what
           is
           added
           by
           me
           ,
           who
           came
           not
           to
           destroy
           the
           law
           but
           to
           fulsill
           it
           ,
           &c.
           
           By
           which
           and
           many
           more
           testimonies
           out
           of
           the
           ancients
           that
           might
           be
           produced
           ,
           it
           appears
           ,
           that
           concerning
           that
           excellent
           Sermon
           upon
           the
           Mount
           ,
           wherein
           the
           sum
           of
           Christian
           Religion
           ,
           and
           the
           way
           to
           life
           is
           chalked
           out
           by
           him
           who
           is
           the
           way
           and
           the
           life
           ,
           their
           opinion
           is
           far
           from
           truth
           ,
           who
           say
           ,
           that
           Christ
           doth
           not
           there
           promulge
           or
           deliver
           
           any
           law
           as
           necessary
           to
           salvation
           ,
           but
           onely
           that
           he
           expounds
           the
           Morall
           law
           given
           by
           Moses
           ,
           and
           cleers
           it
           from
           the
           false
           corrupt
           glosses
           of
           the
           Pharisees
           ,
           which
           is
           directly
           contrary
           to
           the
           constant
           and
           unanimous
           doctrine
           of
           the
           Ancient
           Church
           ,
           and
           to
           the
           text
           it self
           :
           for
           though
           it
           is
           true
           that
           Christ
           doth
           therein
           often
           reflect
           upon
           the
           expositions
           of
           the
           Jewish
           doctors
           who
           had
           corrupted
           the
           law
           ;
           yet
           withall
           it
           is
           as
           true
           ,
           that
           in
           those
           chapters
           he
           delivers
           the
           Christian
           law
           ,
           and
           therein
           brings
           up
           the
           Morall
           law
           to
           a
           higher
           pitch
           ,
           then
           ever
           it
           was
           by
           Moses
           .
           This
           appears
           by
           that
           opposition
           so
           often
           made
           in
           that
           Sermon
           ,
           between
           what
           Moses
           said
           of
           old
           ,
           and
           what
           Christ
           saith
           ,
           you
           have
           heard
           what
           was
           said
           to
           them
           of
           old
           ,
           &c.
           
           
             Ego
             autem
             dico
             vobis
          
           ,
           but
           I
           say
           unto
           you
           ,
           &c.
           
           Which
           opposition
           ,
           as
           also
           the
           Syriack
           and
           other
           translations
           do
           plainly
           shew
           ,
           that
           as
           (
           vobis
           )
           is
           rendred
           (
           to
           you
           )
           and
           not
           (
           by
           you
           )
           so
           (
           veteribus
           )
           ought
           to
           be
           (
           to
           them
           
           of
           old
           )
           not
           ,
           (
           by
           them
           of
           old
           )
           and
           therefore
           our
           translation
           as
           it
           puts
           the
           one
           reading
           in
           the
           text
           ,
           so
           it
           puts
           the
           other
           ,
           which
           is
           the
           true
           in
           the
           margent
           .
           Now
           (
           those
           of
           old
           )
           were
           no
           other
           then
           those
           to
           whom
           Moses
           first
           gave
           the
           law
           ,
           and
           not
           the
           lawyers
           ,
           and
           Pharisees
           of
           those
           latter
           times
           ,
           so
           all
           the
           Greek
           writers
           agree
           ,
           and
           the
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           imports
           as
           much
           ,
           which
           is
           usually
           in
           other
           places
           referred
           to
           the
           times
           of
           Moses
           and
           the
           Prophets
           ,
           *
           and
           not
           to
           latter
           times
           ,
           and
           
           
           
           which
           puts
           the
           matter
           out
           of
           question
           ;
           The
           words
           which
           our
           
           Saviour
           saith
           ,
           were
           said
           to
           them
           of
           old
           ,
           are
           no
           other
           then
           the
           words
           of
           the
           law
           delivered
           by
           Moses
           ,
           either
           in
           the
           same
           very
           words
           ,
           or
           in
           the
           sence
           .
           Those
           words
           ,
           
             Thou
             〈◊〉
             not
             kill
          
           ,
           are
           in
           Exo.
           20.
           30.
           
           
             And
             whosoever
             shall
             kill
             ,
             shall
             be
             in
             danger
             of
             a
             judgement
             ,
          
           are
           in
           Levit.
           21.
           21.
           
           Numb
           .
           35.
           16
           ,
           17
           ,
           30.
           
           
             Thou
             shalt
             not
             Commit
             adultery
          
           ,
           are
           the
           words
           of
           the
           law
           .
           Exod.
           20.
           30.
           
           
             He
             that
             shall
             put
             away
             his
             wife
             ,
             let
             him
             give
             her
             a
             bill
             of
             divorce
             ,
          
           in
           Deut.
           24.
           1.
           
           
             Thou
             shalt
             not
             forswear
             thy self
             ,
             but
             shalt
             perform
             thy
             vows
             to
             the
             Lord.
          
           Exod.
           20.
           7.
           
           Numb
           .
           30.
           2.
           
           
             Eyé
             for
             eye
             ,
             and
             tooth
             for
             tooth
             ,
          
           (
           which
           was
           permitted
           in
           Judgement
           )
           Deut.
           19.
           21.
           
           Levit.
           24.
           20.
           
           Deut.
           19.
           21.
           
           
             Thou
             〈◊〉
             lovethy
             neighbour
          
           ,
           viz
           
             an
             Israelite
             ,
             Levit.
          
           19.
           18.
           
           Deut.
           23.
           
             and
             hate
             thine
             enemies
          
           ,
           viz.
           Those
           seven
           nations
           whom
           they
           were
           to
           destroy
           ,
           and
           to
           make
           no
           league
           with
           them
           :
           nor
           to
           shew
           them
           mercy
           .
           Exod.
           34.
           21.
           
           Deut.
           7.
           1.
           to
           whom
           the
           Amalekite
           is
           added
           ,
           with
           whom
           they
           were
           to
           have
           perpetuall
           war.
           Exod.
           17.
           19.
           
           Deut.
           25.
           14.
           
        
         
         
           We
           see
           then
           that
           Christ
           is
           so
           far
           from
           taking
           any
           thing
           away
           from
           the
           Morall
           Law
           ,
           that
           he
           rather
           addes
           more
           to
           it
           ,
           and
           therfore
           the
           matter
           of
           the
           Decalogue
           is
           still
           in
           force
           ,
           and
           belongs
           to
           Christians
           as
           much
           as
           to
           any
           ;
           Nay
           faith
           it self
           (
           which
           some
           of
           late
           have
           transformed
           into
           a
           meere
           
             Platonicall
             Idaea
          
           abstracted
           from
           good
           works
           )
           I
           mean
           that
           Faith
           to
           which
           Justification
           and
           Salvation
           is
           ascribed
           in
           Scripture
           ,
           
           includes
           obedience
           as
           to
           all
           the
           commandments
           of
           Christ
           ,
           so
           to
           the
           morall
           law
           ,
           as
           the
           very
           life
           and
           form
           of
           it
           ,
           without
           which
           as
           S.
           Jam.
           〈◊〉
           ,
           it
           is
           as
           a
           body
           without
           a
           Soul
           ,
           for
           what
           is
           Faith
           but
           a
           relying
           or
           trusting
           upon
           Christ
           for
           salvation
           according
           to
           the
           promises
           of
           the
           Gospell
           ;
           now
           seeing
           that
           those
           promises
           are
           not
           absolute
           ,
           but
           always
           require
           the
           conditions
           of
           repentance
           and
           new
           obedience
           ;
           it
           can
           be
           nothing
           but
           a
           shadow
           of
           faith
           when
           these
           conditions
           are
           not
           .
           It
           s
           true
           that
           (
           to
           beleeve
           )
           in
           the
           proper
           and
           formal
           notion
           ,
           is
           nothing
           else
           ,
           but
           to
           assent
           to
           the
           truth
           of
           a
           proposition
           ,
           upon
           the
           authority
           of
           the
           speaker
           ,
           And
           (
           to
           beleeve
           in
           one
           )
           signifies
           properly
           to
           trust
           &
           rely
           upon
           him
           ,
           &
           doth
           not
           in
           its
           formal
           conception
           ,
           considered
           barely
           and
           abstractly
           by
           it self
           ,
           include
           the
           condition
           of
           obedience
           or
           any
           other
           .
           And
           therefore
           we
           may
           be
           said
           to
           beleeve
           or
           trust
           in
           one
           ,
           that
           requires
           no
           condition
           of
           us
           ,
           but
           when
           the
           words
           are
           referred
           to
           one
           that
           commands
           or
           requires
           something
           of
           us
           to
           be
           done
           ,
           and
           promises
           nothing
           ;
           But
           upon
           such
           condition
           of
           obedience
           ,
           as
           nothing
           is
           more
           certain
           ,
           then
           that
           Christ
           never
           promises
           remission
           of
           sins
           or
           life
           eternall
           ,
           but
           upon
           condition
           of
           Repentance
           and
           new
           obedience
           ,
           In
           this
           case
           to
           beleeve
           in
           Christ
           must
           of
           necessity
           include
           obedience
           to
           the
           commandments
           of
           Christ
           ,
           as
           the
           very
           life
           of
           faith
           ,
           without
           which
           it
           is
           a
           meere
           fansie
           :
           and
           hence
           some
           have
           observed
           that
           in
           the
           New
           Testament
           ,
           faith
           and
           obedience
           ,
           and
           unbelief
           and
           disobedience
           are
           often
           promiscuously
           used
           for
           one
           and
           the
           same
           .
           First
           ,
           because
           that
           
             to
             trust
             or
             believe
             in
             one
             that
             promises
             nothing
             but
             to
             those
             that
             obey
             him
             ,
             and
             to
             obey
             him
             in
             hope
             of
             what
             he
             hath
             promised
             ,
             are
             all
             one
             :
          
           and
           therefore
           that
           absolute
           affiance
           or
           unconditionate
           belief
           of
           Gods
           mercy
           in
           Christ
           ,
           which
           some
           make
           to
           be
           faith
           in
           Christ
           ,
           is
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           one
           of
           those
           first
           and
           primitive
           errours
           from
           which
           those
           doctrines
           of
           Antinomians
           and
           other
           Sectaries
           that
           would
           dissolve
           the
           law
           ,
           do
           follow
           with
           ease
           .
           When
           Christ
           upbrayded
           the
           Jewes
           for
           not
           beleeving
           John
           the
           
           
           Baptist
           ,
           though
           the
           Harlots
           and
           Publicanes
           believed
           ,
           who
           doubts
           but
           that
           his
           meaning
           is
           ,
           that
           the
           one
           repented
           upon
           Johus
           preaching
           ,
           which
           the
           other
           did
           not
           ,
           although
           (
           to
           beleeve
           in
           the
           proper
           formall
           notion
           )
           signifies
           nothing
           else
           but
           to
           assent
           to
           the
           trueth
           of
           what
           he
           said
           .
           Hence
           S.
           Aug.
           saith
           ,
           
             Non
             solum
             bonam
             vitam
             inseparabilem
             esse
             a
             fide
             ,
             sed
             &
             ipsam
          
           
           
             esse
             bonam
             vitam
          
           ,
           that
           a
           good
           life
           ,
           is
           not
           onely
           inseparable
           from
           faith
           ,
           but
           that
           faith
           is
           good
           life
           it self
           ;
           and
           S.
           
             Cyprian
             ,
             Quomodo
             se
             in
             Christú
             credere
             dicit
             qui
             non
             facit
             quae
             Christus
             facere
             praecipit
             ,
          
           How
           can
           he
           say
           that
           he
           believes
           in
           Christ
           ,
           who
           doth
           not
           the
           things
           which
           Christ
           hath
           commanded
           .
           And
           before
           them
           Irenaeus
           tells
           us
           ,
           that
           
             Credere
             in
             Christum
             est
             voluntatem
             ejus
             facere
             ,
          
           to
           believe
           in
           Christ
           is
           to
           do
           his
           will.
           As
           for
           that
           generall
           faith
           ,
           of
           the
           latter
           School-men
           ,
           and
           the
           Romanists
           ,
           which
           they
           make
           to
           be
           nothing
           but
           an
           assent
           to
           revealed
           trueths
           for
           the
           authority
           of
           God
           the
           speaker
           (
           I
           say
           the
           latter
           School-men
           ,
           for
           some
           of
           the
           Elder
           where
           they
           speak
           of
           
             fides
             charitate
             formata
          
           ,
           which
           they
           make
           to
           be
           true
           faith
           ,
           mean
           nothing
           else
           ,
           but
           that
           which
           S.
           Paul
           calls
           ,
           faith
           
           
           working
           by
           love
           ,
           and
           Saint
           James
           ,
           faith
           consummated
           by
           works
           )
           As
           also
           that
           faith
           of
           some
           amongst
           our selves
           ,
           who
           would
           have
           it
           to
           be
           nothing
           but
           a
           perswasion
           that
           their
           sins
           are
           pardoned
           in
           Christ
           ,
           &c.
           
           Neither
           of
           these
           have
           any
           necessary
           connexion
           with
           a
           good
           life
           ,
           and
           therefore
           neither
           of
           them
           is
           that
           faith
           to
           which
           the
           promises
           of
           pardon
           and
           Salvation
           are
           annexed
           in
           the
           Gospel
           .
           Not
           the
           first
           ,
           as
           themselves
           acknowledge
           ,
           and
           appeares
           by
           Bellar.
           who
           labours
           to
           prove
           by
           many
           reasons
           that
           true
           faith
           may
           be
           in
           a
           wicked
           man.
           Nor
           the
           second
           ,
           for
           how
           doth
           it
           necessarily
           follow
           ,
           that
           if
           a
           man
           believe
           all
           his
           sins
           past
           ,
           present
           ,
           and
           to
           come
           to
           be
           forgiven
           ,
           that
           therefore
           he
           must
           needes
           live
           according
           to
           the
           Rules
           of
           Christ
           ,
           whereas
           the
           contrary
           may
           rather
           be
           inferred
           .
           That
           he
           needes
           not
           to
           trouble
           himself
           about
           obedience
           to
           the
           commandments
           in
           order
           to
           remission
           of
           his
           sins
           ,
           or
           salvation
           ,
           who
           is
           perswaded
           that
           all
           hissins
           are
           pardoned
           already
           ,
           and
           that
           nothing
           is
           required
           of
           him
           for
           the
           obtaining
           of
           so
           great
           a
           benefit
           ,
           but
           onely
           to
           believe
           that
           it
           is
           so
           .
           And
           if
           they
           say
           ,
           that
           the
           sence
           of
           such
           a
           mercy
           cannot
           but
           stir
           men
           up
           to
           obedience
           ,
           too
           much
           experience
           of
           mens
           unthankfulness
           to
           God
           confutes
           this
           ,
           The
           remembrance
           of
           a
           mercy
           or
           benefit
           doth
           not
           necessarily
           enforce
           men
           to
           their
           duty
           ,
           for
           then
           none
           could
           be
           unthankfull
           to
           God
           or
           man
           ,
        
         
         
           Besides
           it
           is
           a
           pure
           contradiction
           ,
           which
           all
           the
           Sophistry
           in
           the
           world
           can
           never
           salve
           ,
           to
           say
           ,
           that
           a
           mans
           sins
           are
           pardoned
           by
           believing
           they
           are
           pardoned
           ,
           for
           they
           must
           be
           pardoned
           before
           he
           believes
           they
           are
           pardoned
           ,
           because
           the
           object
           must
           be
           before
           the
           act
           ,
           and
           otherwise
           he
           beleeves
           a
           lye
           ,
           and
           yet
           by
           faith
           he
           is
           justified
           and
           pardoned
           ,
           (
           as
           all
           affirm
           )
           and
           the
           Scripture
           is
           evident
           for
           it
           ,
           and
           so
           his
           pardon
           follows
           upon
           his
           belief
           ,
           and
           thus
           the
           pardon
           is
           both
           before
           and
           after
           the
           act
           of
           faith
           ;
           it
           is
           before
           ,
           as
           the
           object
           or
           thing
           to
           be
           beleeved
           ,
           and
           yet
           it
           comes
           after
           ,
           as
           the
           effect
           or
           consequent
           of
           his
           belief
           ,
           which
           is
           a
           direct
           contradiction
           .
        
         
           True
           faith
           then
           is
           a
           practicall
           vertue
           ,
           and
           establishes
           the
           Law
           ;
           and
           as
           this
           is
           the
           proper
           work
           of
           true
           faith
           ,
           so
           to
           direct
           and
           quicken
           our
           obedience
           thereto
           is
           the
           whole
           scope
           of
           the
           Bible
           .
           There
           is
           nothing
           revealed
           in
           the
           whole
           Scripture
           meerly
           for
           speculation
           ,
           but
           all
           is
           referd
           some
           way
           or
           other
           to
           practise
           .
           It
           is
           not
           the
           knowledge
           of
           Gods
           Nature
           &
           Essence
           ,
           but
           of
           his
           will
           ,
           which
           is
           required
           of
           us
           ,
           or
           at
           least
           so
           much
           of
           his
           Nature
           ,
           as
           is
           needfull
           to
           ground
           our
           faith
           and
           obedience
           upon
           .
           That
           observation
           of
           some
           is
           most
           true
           ,
           That
           in
           the
           Scripture
           ,
           
             verba
             scientiae
             Connotant
             affectus
          
           ,
           words
           of
           knowledge
           do
           imply
           affections
           and
           actions
           answerable
           .
           To
           know
           God
           ,
           is
           not
           so
           much
           to
           know
           his
           Nature
           and
           essence
           ,
           as
           to
           Honor
           and
           obey
           him
           ,
           which
           those
           that
           do
           not
           ,
           are
           said
           not
           to
           know
           him
           ,
           though
           they
           know
           never
           so
           much
           of
           his
           Nature
           
           
           and
           atributes
           ;
           knowledge
           without
           practise
           ,
           is
           with
           God
           accounted
           
           ignorance
           ,
           and
           hence
           are
           all
           sins
           tearmed
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ignorances
           .
           Thus
           to
           know
           Christ
           ,
           or
           to
           beleeve
           in
           him
           ,
           or
           to
           beleeve
           the
           Gospel
           ,
           Includes
           in
           the
           Scripture
           sence
           ,
           repentance
           ,
           new
           life
           ,
           and
           indeed
           the
           whole
           duty
           of
           a
           Christian
           ,
           because
           al
           these
           duties
           ought
           to
           follow
           upon
           this
           knowledge
           or
           belief
           ,
           &
           are
           
             actus
             imperati
          
           ,
           as
           the
           Schools
           speak
           ,
           acts
           which
           flow
           from
           belief
           ,
           though
           the
           
             actus
             elicitus
          
           ,
           be
           only
           an
           assent
           to
           the
           trueth
           .
           And
           hence
           some
           of
           the
           most
           eminent
           and
           Ancient
           School-men
           have
           determined
           ,
           that
           Theologie
           or
           Divinity
           is
           a
           practical
           science
           .
           
             Theologia
             est
             scientia
             affectiva
             ,
             &c.
             Principaliter
          
           
           
             ut
             ipsi
             boni
             fiamus
          
           ,
           saith
           
             Bonav
             .
             Theologie
          
           is
           an
           affective
           knowledge
           ,
           whose
           chief
           end
           is
           to
           make
           us
           good
           .
           The
           same
           is
           
           affirmed
           by
           
             Alex.
             Hales
             ,
             Gerson
          
           and
           others
           .
           Scotus
           maintains
           
           the
           same
           conclusion
           ,
           
             Theologiam
             esse
             simpliciter
             practicam
          
           ,
           That
           
           Theologie
           is
           simply
           practicall
           ,
           and
           Durand
           proves
           it
           by
           unanswerable
           
           
           reason
           ,
           
             quia
             ejus
             operatio
             circa
             objectū
             suum
             non
             consistit
             
             in
             Contemplatione
             veritatis
             ,
             sed
             dirigit
             in
             prosecutione
             operis
             ut
             patet
             in
             centum
             locis
             Scripturae
             .
             Et
             mirum
             esset
             si
             non
             sit
             practica
             ,
             cum
             considerantes
             Scripturam
             a
             principio
             usque
             ad
             finem
             ,
             &c.
             
             Pro
             una
             Scripturae
             columna
             in
             qua
             agitur
             de
             pure
             speculabilibus
             ,
             sunt
             plus
             quam
             quingenta
             folia
             ,
             in
             quibus
             agitur
             de
             pure
             practicis
             .
          
           The
           operation
           of
           Theologie
           about
           its
           object
           consists
           not
           in
           bare
           speculation
           of
           truth
           ,
           but
           in
           directions
           for
           our
           practice
           ,
           as
           appears
           in
           an
           hundred
           places
           of
           Scripture
           ,
           and
           therefore
           it
           were
           strange
           it
           should
           not
           be
           a
           practicall
           Science
           :
           seeing
           if
           we
           consider
           the
           Scripture
           from
           the
           beginning
           to
           the
           end
           ,
           for
           one
           place
           which
           treates
           of
           matters
           speculative
           ,
           wee
           may
           finde
           five
           hundered
           which
           handle
           things
           meerely
           practicall
           .
        
         
           This
           then
           being
           the
           scope
           of
           all
           revealed
           truthes
           in
           Scripture
           ,
           and
           the
           proper
           end
           of
           Theologie
           ,
           to
           direct
           us
           in
           our
           practise
           ,
           This
           book
           wherein
           all
           those
           practicall
           truthes
           are
           distinctly
           handled
           ,
           and
           explained
           ,
           cannot
           but
           be
           of
           great
           use
           to
           all
           whose
           care
           is
           to
           worke
           out
           their
           salvation
           .
           And
           if
           he
           was
           accounted
           the
           wisest
           man
           among
           the
           heathen
           by
           the
           Oracle
           ,
           that
           brought
           Philosophie
           out
           of
           the
           Clouds
           into
           Cities
           and
           Houses
           ,
           that
           is
           from
           aire
           and
           vain
           speculations
           to
           practicall
           precepts
           ,
           no
           doubt
           but
           they
           shall
           be
           counted
           wise
           Scribes
           in
           the
           Church
           of
           God
           ,
           that
           laying
           aside
           fruitlesse
           controversies
           and
           Polemick
           disputes
           ,
           wherewith
           peoples
           heads
           have
           been
           so
           troubled
           ,
           that
           the
           power
           of
           Religion
           is
           in
           a
           manner
           quite
           lost
           ,
           bend
           their
           studies
           and
           endeavours
           to
           urge
           this
           
             unum
             necessarium
          
           ,
           the
           practise
           of
           those
           morall
           and
           Christian
           duties
           ,
           wherein
           the
           life
           of
           Religion
           consists
           ,
           and
           which
           will
           bring
           glory
           to
           God
           ,
           benefit
           to
           others
           ,
           honor
           to
           our
           profession
           ,
           &
           sure
           comfort
           to
           the
           soul
           ,
           when
           all
           other
           comforts
           fail
           .
           This
           practising
           of
           what
           we
           know
           ,
           will
           be
           the
           surest
           Antidote
           against
           the
           growing
           errours
           and
           Heresies
           of
           the
           times
           ,
           for
           if
           any
           man
           will
           do
           the
           
           will
           of
           God
           (
           saith
           Christ
           )
           hee
           shall
           know
           whether
           
           the
           Doctrine
           be
           of
           God
           or
           no.
           Faith
           and
           good
           conscience
           go
           both
           in
           a
           bottome
           ,
           he
           that
           le
           ts
           goe
           the
           one
           ,
           will
           quickly
           make
           ship-wrack
           of
           the
           other
           ,
           All
           apostacy
           ,
           begins
           in
           practise
           ,
           and
           errours
           in
           the
           life
           produce
           errours
           in
           Judgement
           ,
           for
           when
           the
           will
           is
           corrupted
           the
           understanding
           is
           darkned
           ,
           and
           the
           apostle
           tels
           
           us
           ,
           that
           those
           which
           are
           given
           up
           to
           strong
           delusions
           ,
           are
           such
           as
           receive
           not
           the
           truth
           in
           the
           love
           of
           it
           .
           Whereas
           practise
           
           
           is
           a
           sure
           preservative
           against
           defection
           ,
           this
           will
           make
           a
           man
           whose
           knowledge
           is
           lesse
           then
           others
           ,
           remain
           stedfast
           in
           times
           of
           tryall
           ,
           like
           a
           fixed
           star
           while
           others
           of
           greater
           parts
           like
           blazing
           stars
           may
           shine
           for
           a
           while
           ,
           but
           at
           length
           vanish
           into
           smoke
           .
        
         
           That
           which
           is
           the
           scope
           of
           this
           work
           ,
           to
           urge
           the
           practise
           of
           Religion
           ,
           and
           was
           no
           doubt
           ,
           the
           end
           propounded
           by
           the
           learned
           Author
           ,
           when
           he
           at
           first
           penned
           and
           delivered
           these
           Lectures
           ,
           is
           also
           the
           end
           aimed
           at
           in
           the
           publishing
           of
           them
           at
           this
           time
           ,
           and
           though
           many
           others
           have
           written
           upon
           the
           same
           Subject
           ,
           whose
           labours
           I
           shall
           not
           any
           way
           disparage
           ,
           yec
           I
           doubt
           not
           ,
           but
           he
           that
           shall
           reade
           and
           peruse
           these
           labors
           of
           this
           Reverend
           Authour
           ,
           will
           finde
           them
           to
           be
           as
           usefull
           and
           profitable
           as
           any
           hitherto
           extant
           in
           this
           kinde
           ,
           and
           that
           they
           containe
           ,
           the
           most
           full
           ,
           compleate
           ,
           learned
           ,
           and
           elaborate
           body
           of
           Practical
           Divinity
           ,
           that
           hath
           been
           hitherto
           published
           ,
           and
           that
           scarce
           any
           thing
           of
           note
           is
           to
           be
           found
           on
           this
           large
           subject
           in
           any
           Authors
           Divine
           or
           humane
           ,
           which
           is
           not
           here
           with
           admirable
           judgement
           ,
           clearnes
           of
           method
           ,
           and
           fulnesse
           of
           expression
           digested
           .
           And
           considering
           how
           this
           subject
           is
           handled
           ,
           neither
           superficially
           and
           slightly
           as
           too
           many
           have
           done
           in
           our
           owne
           Language
           ,
           nor
           yet
           ,
           so
           coldly
           and
           Jejunely
           ,
           as
           divers
           of
           the
           Casuists
           in
           their
           large
           and
           intricate
           disputes
           ,
           who
           inform
           the
           Judgement
           ,
           but
           work
           not
           upon
           the
           affections
           at
           all
           ,
           but
           that
           as
           the
           matter
           is
           solid
           in
           it self
           ,
           so
           it
           is
           clothed
           with
           emphaticall
           significant
           words
           ,
           adorned
           with
           choise
           sentences
           ,
           apt
           allusions
           ,
           and
           Rhetoricall
           amplisications
           out
           of
           the
           best
           authors
           ;
           besides
           pregnant
           applications
           of
           Scripture
           ,
           and
           sundry
           criticall
           observations
           upon
           divers
           texts
           not
           vulgar
           nor
           obvious
           ,
           it
           will
           be
           hard
           to
           say
           ,
           whether
           the
           profit
           or
           delight
           of
           the
           reader
           will
           be
           greater
           .
           And
           as
           the
           works
           in
           regard
           of
           the
           generall
           subject
           may
           be
           usefull
           for
           all
           persons
           of
           what
           rank
           soever
           ,
           so
           I
           doubt
           not
           but
           it
           may
           be
           of
           special
           use
           for
           the
           publique
           dispensers
           of
           the
           word
           ,
           especially
           the
           younger
           sort
           of
           Divines
           ,
           who
           besides
           many
           directions
           for
           usefull
           and
           profitable
           Preaching
           ,
           may
           finde
           also
           variety
           of
           excellent
           matter
           upon
           any
           practicall
           Subject
           without
           Postills
           or
           Polyanthea
           ,
           &
           directions
           for
           deciding
           most
           cases
           of
           conscience
           ,
           which
           out
           of
           the
           grounds
           here
           laid
           may
           be
           easily
           resolved
           .
        
         
         
           Now
           concerning
           this
           Edition
           ,
           and
           what
           is
           herein
           performed
           ,
           I
           am
           not
           ignorant
           ,
           what
           prejudice
           attends
           the
           printing
           the
           posthumous
           works
           of
           any
           ;
           how
           easy
           it
           is
           to
           mistake
           the
           sence
           of
           an
           Author
           ,
           especially
           where
           the
           work
           was
           not
           perfected
           by
           himself
           ,
           and
           that
           diverse
           things
           in
           mens
           private
           papers
           would
           have
           been
           thought
           sit
           to
           be
           altered
           ,
           omitted
           ,
           or
           enlarged
           by
           the
           Authors
           themselves
           ,
           if
           they
           had
           intended
           them
           for
           publick
           view
           ;
           for
           which
           ,
           and
           diverse
           other
           reasons
           ,
           it
           might
           have
           been
           thought
           sit
           ,
           not
           to
           publish
           ,
           what
           the
           Author
           had
           kept
           so
           long
           by
           him
           ,
           and
           had
           not
           fitted
           for
           the
           Presse
           ,
           nor
           those
           reverend
           Persons
           ,
           to
           whose
           care
           his
           Papers
           and
           Writings
           were
           by
           his
           late
           MAJESTIE
           committed
           ,
           intended
           to
           divulge
           ;
           for
           who
           would
           presume
           to
           put
           a
           Pencil
           to
           a
           Piece
           ,
           which
           such
           an
           Apelles
           had
           begun
           :
           yet
           considering
           ,
           that
           there
           is
           already
           a
           rude
           imperfect
           draught
           ,
           or
           rather
           some
           broken
           Notes
           of
           these
           his
           Lectures
           ,
           which
           had
           passed
           through
           diverse
           hands
           ,
           already
           crept
           forth
           in
           Print
           ,
           to
           the
           great
           wrong
           ,
           both
           of
           the
           Living
           and
           the
           Dead
           ,
           and
           that
           the
           same
           is
           about
           to
           be
           reprinted
           ,
           it
           was
           therefore
           thought
           necessary
           in
           vindication
           of
           the
           Author
           ,
           and
           to
           disabuse
           the
           Reader
           ,
           to
           publish
           this
           Copy
           ,
           there
           being
           no
           other
           way
           to
           prevent
           the
           further
           mischiefs
           of
           that
           Edition
           ,
           then
           by
           another
           more
           perfect
           ;
           for
           though
           I
           deny
           not
           but
           that
           there
           are
           many
           good
           Materials
           ,
           in
           that
           indigested
           Chaos
           ,
           which
           is
           already
           set
           forth
           ,
           which
           an
           expert
           Builder
           may
           make
           good
           use
           of
           ,
           yet
           the
           Reader
           will
           finde
           the
           whole
           to
           be
           nothing
           else
           ,
           but
           a
           heap
           of
           broken
           rubbish
           ,
           the
           rudera
           of
           those
           stately
           structures
           ,
           which
           that
           skilful
           Architect
           had
           made
           ,
           which
           have
           been
           so
           mangled
           and
           defaced
           ,
           so
           scattered
           and
           dismembred
           ,
           like
           
             Medeas
             Absyrtus
          
           ,
           that
           they
           appear
           scarce
           shadows
           of
           themselves
           ,
           so
           that
           had
           the
           learned
           Author
           lived
           to
           see
           those
           
             partus
             ingenii
          
           ,
           those
           divine
           Issues
           of
           his
           brain
           so
           deformed
           ,
           he
           might
           well
           have
           called
           them
           ,
           not
           Benjamins
           ,
           sons
           of
           his
           right
           hand
           ,
           but
           Benonies
           ,
           sons
           of
           sorrow
           ;
           for
           I
           am
           confident
           ,
           there
           hath
           not
           been
           exposed
           to
           publick
           view
           a
           work
           of
           that
           bulk
           ,
           stuffed
           with
           so
           much
           nonsence
           ,
           so
           many
           Tautologies
           ,
           contradictions
           ,
           absurdities
           ,
           and
           incoherences
           ,
           since
           Printing
           was
           in
           use
           :
           there
           is
           not
           a
           Page
           ,
           scarce
           a
           Paragraph
           ,
           seldome
           many
           lines
           together
           in
           the
           whole
           Book
           which
           contain
           perfect
           sence
           ;
           the
           Method
           quite
           lost
           in
           most
           places
           ,
           the
           whole
           Discourse
           like
           a
           body
           whose
           members
           are
           dislocated
           ,
           or
           out
           of
           joynt
           :
           as
           if
           it
           had
           been
           tortured
           upon
           the
           rack
           ,
           or
           
           wheel
           ,
           so
           that
           the
           parts
           cohere
           like
           the
           Hammonian
           sands
           ,
           sometimes
           whole
           Paragraphs
           ,
           whole
           pages
           ,
           yea
           ,
           diverse
           sheets
           together
           are
           wanting
           ,
           as
           in
           the
           tenth
           Commandment
           ,
           where
           the
           one
           half
           is
           left
           out
           ,
           and
           half
           of
           the
           ninth
           is
           added
           to
           supply
           that
           defect
           ;
           and
           the
           whole
           work
           ,
           so
           corrupted
           ,
           mangled
           ,
           disjoynted
           ,
           falsified
           ,
           interpolated
           ,
           and
           the
           sence
           of
           the
           Author
           so
           perverted
           ,
           that
           the
           Author
           might
           well
           say
           of
           the
           Publisher
           with
           the
           Poet
           ,
           
             Quem
             recitas
             mens
             est
             ,
             &c.
             
             At
             male
             dum
             recitas
             incipit
             esse
             tuus
          
           ;
           the
           Book
           was
           his
           at
           first
           ,
           but
           by
           this
           strange
           Metamorphosis
           ,
           the
           Publisher
           hath
           made
           his
           own
           .
        
         
           That
           the
           world
           therefore
           may
           not
           be
           longer
           abused
           by
           a
           shadow
           obtruded
           for
           the
           substance
           ,
           here
           is
           presented
           the
           Authors
           own
           Copy
           ,
           revised
           and
           compared
           with
           diverse
           other
           manuscripts
           ,
           which
           though
           it
           were
           not
           perfected
           by
           himself
           ,
           nor
           intended
           for
           publick
           use
           ,
           yet
           being
           the
           onely
           Copy
           he
           had
           ,
           as
           is
           acknowledged
           under
           his
           hand
           in
           the
           beginning
           of
           the
           Book
           ,
           and
           containing
           many
           Marginal
           Notes
           ,
           and
           alterations
           throughout
           the
           whole
           made
           by
           himself
           in
           his
           latter
           years
           ,
           as
           it
           seems
           ,
           it
           may
           well
           be
           thought
           to
           contain
           the
           minde
           and
           sence
           of
           the
           Author
           more
           fully
           ,
           then
           any
           of
           those
           Copies
           in
           other
           hands
           .
           This
           coming
           into
           the
           hands
           of
           one
           of
           those
           ,
           to
           whom
           the
           perusal
           of
           his
           papers
           were
           committed
           ,
           who
           was
           informed
           of
           the
           wrong
           done
           by
           that
           other
           Edition
           ,
           and
           that
           a
           more
           perfect
           one
           was
           intended
           and
           desired
           ,
           out
           of
           his
           love
           to
           the
           memory
           of
           the
           deceased
           Author
           ,
           and
           his
           eminent
           zeal
           for
           the
           publick
           good
           ,
           considering
           of
           how
           great
           use
           the
           work
           might
           be
           ,
           he
           was
           easily
           induced
           to
           part
           with
           it
           for
           so
           good
           a
           purpose
           ,
           whereupon
           by
           an
           able
           ,
           industrious
           and
           worthy
           Gentleman
           ,
           who
           hath
           otherwise
           deserved
           well
           of
           the
           publick
           ,
           and
           had
           some
           relation
           to
           the
           Author
           whilst
           he
           lived
           ,
           the
           work
           was
           taken
           in
           hand
           and
           revised
           ,
           the
           sence
           in
           many
           places
           restored
           ,
           defects
           supplied
           ,
           and
           the
           whole
           discourse
           brought
           into
           a
           far
           better
           form
           ,
           then
           that
           wherein
           it
           had
           formerly
           appeared
           .
           But
           considering
           that
           to
           purge
           this
           Augaean
           stable
           ,
           and
           to
           restore
           a
           work
           so
           much
           corrupted
           ,
           and
           whose
           best
           Copies
           were
           imperfect
           ,
           was
           no
           easy
           work
           ,
           and
           that
           it
           contained
           such
           variety
           of
           all
           kinde
           of
           Learning
           ,
           both
           Divine
           and
           Humane
           ,
           that
           he
           who
           would
           revise
           it
           ,
           must
           not
           be
           a
           stranger
           to
           any
           ,
           and
           that
           many
           Eyes
           may
           see
           more
           then
           one
           ,
           such
           was
           his
           Ingenuity
           and
           Modesty
           ,
           that
           he
           was
           willing
           and
           desirous
           to
           
           have
           the
           whole
           again
           revised
           ,
           and
           brought
           to
           the
           touch
           ,
           by
           some
           other
           ,
           who
           as
           he
           conceived
           ,
           might
           have
           more
           leizure
           and
           abilities
           then
           himself
           ;
           whereupon
           it
           was
           again
           resumed
           ,
           and
           after
           much
           labor
           &
           travail
           ,
           was
           at
           length
           brought
           to
           this
           form
           ,
           wherin
           it
           now
           appears
           :
           wherein
           ,
           that
           the
           Reader
           may
           know
           what
           is
           performed
           in
           this
           Edition
           ,
           he
           shall
           finde
           .
        
         
           
             1.
             
             The
             true
             sence
             and
             meaning
             of
             the
             Author
             (
             the
             chief
             thing
             to
             be
             looked
             after
             in
             the
             publishing
             of
             other
             mens
             works
             )
             restored
             in
             many
             thousand
             places
             ,
             which
             were
             corrupted
             &
             mistaken
             ,
             whereby
             the
             Author
             was
             made
             to
             speak
             contrary
             to
             what
             he
             thought
             ,
             as
             if
             he
             had
             seen
             some
             vision
             after
             his
             death
             ,
             to
             make
             him
             change
             his
             Judgement
             in
             his
             life
             time
             .
             This
             ,
             as
             it
             was
             a
             work
             of
             much
             difficulty
             ,
             requiring
             both
             time
             and
             study
             ,
             by
             diligent
             comparing
             of
             places
             ,
             weighing
             of
             Antecedents
             ,
             and
             Consequents
             ,
             viewing
             several
             Copies
             ,
             and
             consulting
             with
             the
             Authors
             quoted
             ,
             &c.
             so
             the
             Reader
             will
             finde
             no
             small
             benefit
             thereby
             ,
             arising
             from
             this
             Edition
             .
          
           
             2.
             
             The
             Method
             is
             here
             cleered
             ,
             which
             was
             in
             a
             manner
             quite
             lost
             in
             the
             former
             Edition
             ,
             and
             without
             which
             the
             Reader
             must
             needs
             be
             in
             a
             Maze
             or
             Labyrinth
             .
             This
             being
             the
             chief
             help
             to
             memory
             ,
             &
             conducing
             much
             to
             the
             understanding
             of
             the
             matter
             .
          
           
             3.
             
             Many
             Tautologies
             ,
             and
             needlesse
             Repetitions
             of
             the
             same
             thing
             are
             here
             cut
             off
             ,
             and
             those
             many
             great
             defects
             ,
             wherein
             diverse
             Paragraphs
             ,
             Pages
             ,
             and
             whole
             sheets
             were
             formerly
             wanting
             are
             supplyed
             and
             added
             .
          
           
             
               4.
               
               Whereas
               in
               some
               passages
               the
               sence
               of
               the
               Author
               might
               seem
               obscure
               or
               doubtful
               ,
               and
               not
               to
               agree
               so
               well
               with
               his
               iudgment
               ,
               expressed
               in
               his
               other
               works
               ,
               composed
               in
               his
               latter
               and
               riper
               years
               ;
               his
               meaning
               therefore
               is
               cleared
               and
               vindicated
               ,
               by
               adding
               his
               latter
               thoughts
               ,
               upon
               the
               same
               points
               ,
               which
               are
               either
               collected
               out
               of
               his
               other
               works
               ,
               which
               were
               perfected
               by
               himself
               ,
               or
               the
               Reader
               referred
               to
               those
               other
               places
               ,
               where
               he
               may
               be
               more
               fully
               satisfied
               .
               And
               where
               some
               things
               are
               omitted
               ,
               or
               but
               briefly
               touched
               ,
               a
               supplement
               is
               made
               out
               of
               his
               other
               works
               ,
               or
               where
               it
               could
               not
               be
               had
               out
               of
               them
               ,
               there
               is
               added
               what
               was
               needful
               to
               be
               supplied
               without
               prejudice
               to
               the
               Author
               ,
               and
               what
               is
               conceived
               agreable
               to
               the
               declared
               Doctrine
               of
               the
               Catholike
               Church
               of
               Christ
               ,
               and
               of
               this
               Church
               in
               special
               ;
               which
               (
               that
               the
               Reader
               may
               distinguish
               it
               from
               the
               words
               of
               the
               Author
               )
               is
               put
               in
               a
               different
               Character
               ,
               save
               where
               ,
               by
               mistake
               the
               same
               letter
               is
               used
               .
            
             
               And
               here
               ,
               as
               in
               some
               other
               points
               ,
               so
               in
               particular
               about
               the
               
               Sabbath
               ,
               wherein
               the
               Author
               might
               be
               mistaken
               by
               many
               of
               both
               sides
               ,
               out
               of
               his
               other
               works
               compared
               with
               this
               ,
               here
               is
               declared
               what
               his
               Opinion
               was
               in
               that
               Controversie
               ;
               and
               that
               it
               was
               no
               other
               ,
               then
               which
               I
               conceive
               to
               come
               neerest
               to
               the
               truth
               )
               that
               as
               the
               symbolical
               rest
               ,
               proper
               to
               that
               Nation
               ,
               is
               abolisht
               ,
               so
               the
               substance
               of
               the
               Precept
               is
               moral
               ,
               and
               that
               the
               seventh
               day
               was
               hallowed
               by
               God
               for
               a
               time
               of
               publick
               worship
               from
               the
               beginning
               ,
               in
               memory
               of
               the
               Creation
               ,
               by
               positive
               Divine
               Law
               ,
               obliging
               all
               mankinde
               ;
               Instead
               whereof
               the
               Lords
               day
               is
               set
               apart
               for
               the
               day
               of
               publick
               worship
               ,
               by
               the
               Apostles
               ,
               as
               extraordinary
               Legats
               of
               Christ
               ,
               in
               memory
               of
               the
               Resurrection
               ,
               which
               is
               to
               continue
               unchangeable
               to
               the
               end
               of
               the
               World.
               This
               ,
               as
               it
               is
               shewed
               out
               of
               the
               Authors
               other
               writings
               ,
               so
               for
               the
               more
               full
               clearing
               of
               all
               questions
               upon
               this
               subject
               there
               is
               added
               a
               large
               discourse
               ,
               containing
               the
               whole
               Doctrine
               of
               the
               Sabbath
               and
               Lords
               day
               ,
               laid
               down
               in
               seven
               Conclusions
               ,
               Chap.
               7.
               in
               Com.
               4.
               wherein
               I
               conceive
               ,
               there
               is
               some
               thing
               offered
               ,
               which
               may
               givc
               some
               satisfaction
               to
               those
               that
               are
               moderate
               of
               both
               sides
               .
            
          
           
             5.
             
             For
             the
             better
             help
             of
             the
             Reader
             ,
             every
             Commandment
             is
             divided
             into
             Chapters
             ,
             and
             the
             Sum
             or
             Contents
             of
             each
             Chapter
             ,
             with
             the
             method
             how
             they
             stand
             ,
             are
             prefixt
             to
             every
             Chapter
             or
             Section
             .
             All
             which
             Contents
             ,
             together
             with
             the
             Supplements
             or
             Additions
             ,
             are
             set
             together
             at
             the
             beginning
             of
             the
             Book
             ,
             that
             so
             the
             Reader
             may
             at
             once
             have
             a
             general
             Idaea
             of
             the
             whole
             Book
             ,
             and
             of
             what
             is
             handled
             in
             each
             Precept
             ,
             and
             so
             may
             the
             more
             easily
             finde
             any
             thing
             he
             desires
             to
             read
             ,
             without
             much
             Labour
             or
             enquiry
             .
          
        
         
           Thus
           the
           Reader
           may
           in
           part
           conceive
           ,
           what
           is
           done
           to
           render
           this
           work
           the
           more
           useful
           to
           him
           .
           And
           if
           the
           stile
           be
           not
           so
           accurate
           and
           exact
           ,
           as
           in
           the
           Authors
           other
           sermons
           ,
           he
           must
           consider
           ,
           that
           as
           it
           was
           not
           polisht
           by
           the
           Author
           ,
           nor
           fitted
           by
           him
           for
           the
           Presse
           ,
           and
           that
           in
           the
           revising
           thereof
           ,
           there
           was
           more
           regard
           had
           to
           the
           matter
           then
           to
           words
           ;
           so
           having
           passed
           through
           diverse
           hands
           ,
           it
           cannot
           seem
           strange
           ,
           if
           some
           incongruities
           of
           speech
           do
           still
           remain
           :
           Errours
           we
           know
           of
           one
           concoction
           are
           not
           easily
           corrected
           in
           an
           other
           ,
           and
           waters
           will
           contract
           some
           tincture
           from
           the
           Minerals
           through
           which
           they
           passe
           :
           besides
           that
           ,
           the
           errours
           and
           mistakes
           of
           the
           Printer
           ,
           which
           could
           not
           easily
           be
           prevented
           ,
           may
           in
           many
           places
           obscure
           or
           pervert
           the
           sence
           .
           Let
           this
           therefore
           be
           taken
           in
           good
           part
           ,
           which
           is
           intended
           for
           the
           publick
           good
           ,
           and
           what
           shall
           be
           found
           needful
           to
           be
           corrected
           (
           as
           who
           can
           walk
           in
           so
           rough
           a
           path
           and
           never
           stumble
           )
           shall
           God
           willing
           be
           rectified
           in
           the
           next
           Edition
           ;
           in
           the
           mean
           time
           make
           use
           of
           this
           ,
           and
           if
           it
           shall
           contribute
           any
           thing
           to
           promote
           the
           practise
           of
           Religion
           ,
           which
           is
           the
           scope
           of
           the
           work
           ,
           the
           Publisher
           hath
           the
           fruit
           of
           his
           Indeavours
           and
           ends
           of
           his
           Desires
           ;
           who
           desires
           further
           ,
           the
           benefit
           of
           their
           Prayers
           ,
           that
           shall
           reap
           any
           benefit
           by
           his
           Labours
           .
           
        
      
    
     
       
         
         
           AN
           INTRODVCTION
           To
           the
           Exposition
           Of
           the
           DECALOGUE
           .
        
         
           
             Containing
             certain
             Generall
             pracognita
             about
             
               Catechizing
               ,
               Religion
               ,
               the
               Law.
               &c.
               
            
          
        
         
           
             CHAP.
             I.
             
          
           
             
               1
               That
               Children
               are
               to
               be
               taught
               and
               instructed
               in
               Religion
               proved
               out
               of
               Heathen
               Philosophers
               ,
               out
               of
               the
               Law
               ,
               the
               Gospel
               .
               2
               That
               this
               instruction
               ought
               to
               be
               by
               way
               of
               Catechism
               .
               What
               catechizing
               is
               .
               How
               it
               differs
               from
               Preaching
               .
               Reasons
               for
               abridgements
               or
               〈◊〉
               of
               Religion
               .
               Catechizing
               used
               in
               all
               ages
               ;
               Before
               the
               flood
               ,
               After
               the
               flood
               ,
               Vnder
               the
               Law
               ,
               Vnder
               the
               Gospel
               ,
               After
               the
               Apostles
               ,
               In
               the
               Primitive
               Church
               .
               Reasons
               for
               this
               custome
               of
               Catechizing
               .
            
          
           
             BEfore
             we
             proceed
             to
             the
             ensuing
             Catechism
             ,
             we
             will
             first
             premise
             something
             concerning
             the
             necessity
             of
             Catechizing
             Youth
             ,
             and
             the
             duties
             of
             the
             catechised
             ,
             by
             way
             of
             preface
             .
             And
             for
             this
             we
             have
             sufficient
             warrant
             ,
             not
             onely
             humane
             ,
             but
             divine
             also
             .
          
           
             
               Clemens
               Alexandrinus
            
             (
             Tutor
             to
             Origen
             )
             intending
             to
             write
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             three
             books
             of
             Pedagogy
             ,
             or
             instruction
             of
             Children
             prefixed
             before
             it
             ,
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             admonitory
             Oration
             .
             And
             Cyrill
             Bishop
             of
             Jerusalem
             writing
             twenty
             four
             several
             Catechisms
             ,
             in
             the
             front
             of
             them
             ,
             hath
             a
             preface
             which
             maketh
             up
             the
             twenty
             fift
             ,
             which
             he
             calleth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             an
             Introduction
             ,
             or
             Preface
             ,
             And
             both
             these
             are
             built
             upon
             the
             example
             of
             King
             David
             ,
             who
             being
             at
             one
             time
             (
             among
             others
             )
             determined
             to
             catechize
             Children
             ,
             calls
             them
             to
             him
             ,
             saying
             ,
             Come
             ye
             children
             and
             hearken
             unto
             me
             ,
             and
             I
             will
             teach
             you
             the
             fear
             of
             the
             Lord
             ;
             a
             
             plain
             preface
             before
             catechizing
             .
             The
             like
             introduction
             did
             his
             Son
             make
             .
             Hear
             ,
             O
             ye
             children
             ,
             the
             Instruction
             of
             a
             father
             ,
             and
             give
             ear
             to
             learn
             understanding
             .
             
             So
             that
             you
             see
             our
             warrant
             for
             an
             introduction
             ,
             or
             preface
             .
          
           
             Now
             out
             of
             these
             texts
             ,
             three
             points
             naturally
             arise
             .
             1.
             
             That
             it
             is
             a
             thing
             not
             onely
             pleasing
             to
             the
             Lord
             ,
             but
             also
             commanded
             by
             him
             ,
             that
             children
             be
             instructed
             in
             the
             fear
             of
             God.
             2.
             
             That
             their
             teaching
             must
             be
             ,
             by
             way
             of
             catechizing
             .
             3.
             
             What
             is
             required
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             catechized
             ,
             that
             the
             catechizing
             may
             be
             fruitful
             ,
             and
             not
             in
             vaine
             viz.
             to
             come
             and
             hearken
             ,
             or
             giue
             eare
             .
          
           
             There
             have
             been
             some
             ,
             of
             opinion
             ,
             (
             as
             may
             be
             seen
             ,
             as
             well
             in
             the
             writings
             of
             the
             Heathen
             ,
             as
             in
             the
             story
             of
             the
             Bible
             )
             that
             Religion
             should
             not
             descend
             
             so
             low
             as
             to
             children
             ,
             but
             that
             they
             are
             to
             be
             brought
             up
             licentiously
             and
             allowed
             liberty
             while
             they
             are
             young
             ,
             and
             not
             to
             be
             instructed
             ,
             before
             they
             come
             to
             riper
             years
             ,
             and
             then
             they
             should
             be
             instructed
             in
             Religion
             .
          
           
             1.
             
             The
             heathen
             tell
             us
             of
             that
             ,
             〈◊〉
             is
             in
             the
             beginning
             of
             the
             Philosophers
             moral
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             young
             man
             is
             not
             a
             proper
             and
             fit
             Auditor
             of
             Moral
             Philosophy
             .
             And
             it
             was
             the
             Orators
             opinion
             in
             his
             defence
             of
             
               Caelius
               ,
               Dandum
               est
               aliquid
               〈◊〉
               ,
               〈◊〉
               deferbuerit
               .
            
             Liberty
             is
             to
             be
             given
             to
             
             Youth
             ,
             till
             its
             heat
             be
             abated
             .
             And
             one
             of
             their
             Poets
             .
             
               Qui
               deos
               voluptuarios
            
             
             
               contempsit
               juvenis
               ,
               is
               aut
               amabit
               ,
               aut
               〈◊〉
               senex
               .
            
             He
             that
             despiseth
             pleasure
             ,
             while
             he
             is
             young
             ,
             will
             either
             dote
             or
             be
             mad
             ,
             when
             he
             comes
             to
             be
             old
             .
          
           
             To
             answer
             this
             (
             we
             say
             ,
             )
             that
             if
             there
             were
             any
             weight
             or
             moment
             ,
             in
             the
             authority
             of
             the
             Heathen
             ,
             the
             whole
             consent
             ,
             and
             practise
             of
             them
             in
             general
             ,
             were
             to
             be
             preferred
             ,
             before
             some
             few
             mens
             opinions
             .
             And
             ,
             for
             their
             practise
             ,
             it
             is
             certain
             ,
             that
             catechism
             or
             instruction
             of
             youth
             ,
             was
             ever
             in
             use
             among
             the
             Gentiles
             ,
             for
             we
             finde
             in
             Porphiries
             questions
             upon
             Homer
             ,
             this
             saying
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             These
             things
             we
             understand
             by
             the
             instruction
             of
             our
             childehood
             .
             And
             Salons
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sacred
             admonitions
             ,
             learn't
             by
             Eschines
             ,
             shewed
             that
             it
             was
             usual
             in
             Athens
             for
             youth
             to
             be
             taught
             .
             The
             history
             also
             of
             the
             Heathen
             ,
             makes
             it
             plain
             ,
             that
             their
             children
             were
             instructed
             ,
             and
             so
             dealt
             with
             ;
             for
             it
             was
             a
             custome
             among
             them
             ,
             not
             to
             poll
             their
             childrens
             heads
             ,
             till
             they
             were
             instructed
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             sacred
             admonitions
             :
             from
             which
             time
             they
             were
             allowed
             to
             carry
             tapers
             in
             their
             shows
             and
             festival
             solemnities
             ,
             &
             then
             were
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Torch
               or
               Taper-bearers
               .
               Phocylides
            
             also
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             It
             is
             necessary
             ,
             to
             teach
             a
             childe
             while
             he
             is
             young
             ,
             to
             doe
             well
             .
             And
             〈◊〉
             ,
             in
             his
             golden
             verses
             ,
             and
             Plutarch
             in
             his
             booke
             of
             the
             education
             of
             youth
             ,
             and
             Plato
             in
             Euthym.
             are
             all
             of
             the
             same
             opinion
             .
          
           
             Concerning
             that
             which
             Aristotle
             hath
             in
             his
             morals
             ,
             it
             must
             be
             acknowledged
             ,
             that
             he
             meant
             ,
             
               de
               〈◊〉
               :
               &
               non
               〈◊〉
               〈◊〉
               quod
               fieri
               debuit
               :
            
             else
             ,
             he
             is
             to
             be
             called
             back
             to
             his
             
               de
               Rep.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             &c.
             It
             is
             expedient
             for
             little
             children
             to
             be
             
             drawn
             from
             evil
             speeches
             and
             sights
             ,
             which
             may
             hinder
             their
             proceedings
             in
             vertue
             :
             and
             it
             is
             his
             rule
             further
             ,
             that
             it
             is
             necessary
             ,
             to
             teach
             them
             ,
             assoon
             as
             may
             be
             ,
             all
             things
             that
             are
             good
             .
          
           
             Lastly
             ,
             against
             the
             Orator
             ,
             standing
             at
             the
             bar
             ,
             and
             
               pleading
               for
               his
               fee
               to
               excuse
            
             
             
               a
               lewd
               young
               man
               ,
               his
               own
               serious
               〈◊〉
               are
               to
               be
               alledged
               ,
               Refrenanda
               &
               〈◊〉
            
             
             
               est
               ,
               &c.
               &
               maxime
               haec
               aetas
               a
               libidinibus
               &
               voluptatibus
               arcenda
               est
               .
            
             This
             age
             (
             meaning
             youth
             )
             is
             most
             〈◊〉
             to
             be
             kept
             from
             lusts
             〈◊〉
             pleasures
             .
             And
             in
             another
             place
             he
             is
             of
             a
             flat
             contrary
             opinion
             to
             his
             first
             .
             
               Qui
               adolescentum
               〈◊〉
               ignosciputant
               〈◊〉
               ,
               falluntur
               ,
               propterea
               ,
               quod
               aetas
               illa
               non
               est
               impedimento
               〈◊〉
               studiis
               .
            
             They
             are
             much
             〈◊〉
             ,
             that
             think
             way
             should
             be
             given
             to
             
             the
             licentiousnesse
             of
             young
             men
             ,
             because
             that
             age
             is
             no
             let
             or
             hinderance
             to
             good
             learning
             .
          
           
             In
             the
             Scriptures
             there
             are
             two
             places
             ,
             that
             discover
             some
             to
             be
             of
             the
             same
             opinion
             .
             1.
             
             Pharaoh
             being
             requested
             by
             Moses
             that
             the
             Israelites
             might
             go
             with
             
             their
             children
             to
             worship
             the
             Lord
             ,
             makes
             a
             scoffe
             at
             the
             motion
             ,
             and
             saith
             :
             Not
             so
             ,
             go
             ye
             now
             ,
             that
             are
             men
             :
             as
             though
             religion
             pertained
             not
             to
             children
             ;
             2.
             
             In
             the
             Gospel
             when
             children
             were
             brought
             to
             Christ
             to
             blesse
             them
             ;
             the
             disciples
             not
             onely
             forbade
             them
             ,
             but
             rebuked
             them
             ,
             that
             brought
             them
             ,
             as
             if
             
             Christ
             and
             children
             had
             nothing
             to
             do
             with
             each
             other
             .
             
          
           
             For
             the
             first
             we
             see
             that
             Moses
             stands
             stiffely
             to
             his
             proposition
             ,
             and
             〈◊〉
             not
             accept
             of
             Pharaohs
             offer
             for
             the
             elder
             ,
             except
             the
             younger
             might
             go
             also
             .
          
           
             For
             the
             second
             ,
             our
             Saviour
             opposeth
             his
             disciples
             ,
             and
             commandeth
             them
             not
             to
             hinder
             ,
             but
             to
             suffer
             and
             further
             their
             coming
             to
             him
             ,
             telling
             them
             that
             the
             
             kingdom
             of
             heaven
             belonged
             aswell
             
               to
               them
               ,
               as
               to
               elder
            
             people
             ,
             pronouncing
             those
             accursed
             ,
             that
             should
             keep
             them
             from
             him
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             lay
             a
             stumbling
             block
             before
             them
             by
             ill
             example
             .
          
           
           
             That
             instruction
             is
             most
             necessary
             for
             children
             may
             be
             proved
             out
             of
             the
             Law.
             
          
           
             
               1.
               
               The
               Law
               was
               not
               onely
               given
               in
               respect
               of
               those
               of
               riper
               years
               ,
               but
               to
               the
               younger
               sort
               ,
               and
               that
               to
               cleanse
               their
               wayes
               :
               as
               the
               Prophet
               David
               speaks
               .
               
            
             
               2.
               
               The
               Jews
               observe
               ,
               that
               there
               is
               mencion
               made
               of
               children
               three
               times
               in
               the
               Decalogue
               ,
               and
               of
               these
               three
               places
               ,
               two
               of
               them
               are
               directly
               set
               down
               ,
               for
               〈◊〉
               children
               in
               duties
               of
               Religion
               ,
               as
               in
               the
               observation
               of
               the
               Sabbath
               ,
               and
               honouring
               Parents
               ,
               one
               in
               each
               Table
               .
            
             
               3.
               
               Again
               God
               in
               the
               same
               Law
               gave
               commandment
               to
               Parents
               ,
               to
               inform
               and
               
               〈◊〉
               their
               children
               ,
               why
               the
               Passeover
               and
               other
               religious
               ordinances
               were
               commanded
               .
               Yea
               though
               children
               shall
               not
               ask
               of
               their
               Parents
               ,
               yet
               God
               
               layeth
               a
               charge
               upon
               them
               to
               see
               their
               children
               instructed
               in
               his
               Laws
               .
               And
               whereas
               many
               hold
               it
               not
               material
               or
               to
               be
               regarded
               what
               children
               do
               ,
               and
               that
               
               they
               are
               not
               to
               be
               examined
               and
               censured
               for
               their
               childish
               acts
               ,
               though
               wanton
               ,
               and
               wicked
               ,
               the
               Holy
               Ghost
               confutes
               such
               people
               by
               the
               Wise
               man
               ,
               who
               saith
               ,
               
                 〈◊〉
                 semi
                 is
                 suis
              
               (
               as
               some
               translation
               hath
               it
               )
               even
               a
               childe
               is
               known
               by
               his
               doings
               ,
               whether
               his
               work
               be
               pure
               ,
               and
               whether
               it
               be
               right
               .
               
            
          
           
             2.
             
             And
             as
             God
             would
             have
             〈◊〉
             instructed
             in
             his
             Laws
             ,
             so
             if
             when
             they
             are
             taught
             〈◊〉
             admonished
             ,
             they
             refuse
             good
             counsel
             ,
             it
             will
             fall
             out
             ,
             that
             such
             as
             are
             evil
             affected
             and
             obstinate
             ,
             he
             means
             to
             destroy
             ,
             as
             in
             the
             case
             of
             Elies
             sons
             ,
             who
             hearkned
             not
             to
             the
             voice
             of
             their
             father
             ,
             because
             God
             would
             〈◊〉
             them
             :
             
             and
             of
             the
             fourty
             two
             children
             of
             the
             city
             of
             Bethel
             ,
             who
             were
             devoured
             by
             Bears
             ,
             for
             mocking
             the
             Prophet
             Elisha
             .
             Whereas
             on
             the
             other
             side
             ,
             God
             gives
             
             a
             blessing
             to
             such
             children
             ,
             as
             are
             willing
             to
             be
             instructed
             ,
             in
             his
             fear
             ,
             and
             the
             wayes
             or
             his
             commandments
             .
          
           
             3
             To
             this
             ,
             the
             Hebrew
             proverb
             may
             be
             added
             .
             
               There
               are
               to
               be
               seen
               in
               〈◊〉
               souls
               of
               all
               sizes
               :
            
             that
             is
             ,
             death
             (
             the
             reward
             of
             sin
             )
             seizeth
             upon
             the
             young
             as
             well
             as
             upon
             the
             old
             ,
             and
             the
             young
             as
             the
             old
             shall
             be
             judged
             by
             their
             works
             .
             I
             saw
             the
             dead
             (
             saith
             saint
             John
             )
             small
             and
             great
             ,
             stand
             before
             God
             ,
             and
             they
             
             were
             judged
             according
             to
             their
             works
             .
          
           
             4.
             
             Again
             from
             the
             gospel
             ,
             
               Exemplum
               dedi
               vobis
               ,
               I
               have
               given
               you
               an
               example
               ,
            
             
             saith
             our
             Saviour
             ,
             of
             whom
             the
             Divines
             rule
             is
             .
             
               Omnis
               actio
               Christi
               〈◊〉
               nostra
               est
               ,
            
             Every
             action
             of
             Christ
             is
             for
             our
             instruction
             .
             And
             he
             hath
             left
             an
             example
             
             and
             president
             for
             children
             :
             in
             that
             at
             twelve
             yeers
             of
             age
             he
             was
             found
             in
             the
             Temple
             with
             the
             Doctors
             ,
             both
             hearing
             and
             asking
             them
             questions
             ,
             and
             so
             submitting
             himself
             to
             Catechizing
             .
          
           
             5.
             
             When
             the
             chief
             Priests
             and
             Scribes
             were
             sore
             displeased
             at
             the
             children
             that
             
             cryed
             Hosanna
             to
             our
             Saviour
             :
             he
             approved
             of
             their
             song
             of
             praise
             ,
             and
             quoted
             a
             text
             for
             their
             justification
             out
             of
             the
             Psalms
             .
             
               Out
               of
               the
               mouth
               of
               babes
               and
            
             
             
               〈◊〉
               hast
               thou
               perfected
               praise
            
             ,
             and
             upon
             that
             act
             of
             theirs
             ,
             one
             saith
             ,
             
               Non
               minus
               placet
               Hosanna
               puerorum
               ,
               quam
               Hallelujah
               virorum
               ,
            
             The
             Hosanna
             of
             children
             pleased
             Christ
             no
             lesse
             ,
             then
             the
             Hallelujah
             of
             men
             .
          
           
             6.
             
             In
             the
             gospel
             ,
             Christs
             charge
             to
             saint
             Peter
             ,
             was
             not
             ,
             to
             feed
             his
             sheep
             onely
             
             but
             his
             lambs
             also
             ,
             and
             his
             lambs
             in
             the
             first
             place
             :
             because
             the
             increase
             of
             the
             flock
             ,
             depends
             chiefly
             ,
             upon
             the
             forwardnesse
             and
             thriving
             of
             the
             lambs
             :
             for
             they
             being
             〈◊〉
             〈◊〉
             and
             looked
             to
             ,
             lesse
             pains
             will
             be
             taken
             with
             them
             ,
             when
             they
             come
             to
             be
             sheep
             .
          
           
             7.
             
             When
             thou
             vowest
             a
             vow
             (
             saith
             the
             Preacher
             )
             defer
             not
             to
             to
             pay
             it
             .
             All
             
             stipulations
             and
             solemn
             promises
             ,
             must
             be
             performed
             assoon
             as
             we
             can
             .
             But
             in
             our
             Baptism
             we
             made
             a
             vow
             ,
             to
             learn
             the
             fear
             of
             God
             ;
             therefore
             we
             are
             to
             perform
             it
             ,
             in
             the
             prime
             of
             our
             youth
             :
             and
             the
             rather
             ,
             because
             ,
             whereas
             by
             the
             direction
             of
             our
             Saviour
             ,
             the
             disciples
             were
             to
             teach
             and
             baptize
             ,
             yet
             in
             singular
             
             favour
             to
             the
             children
             of
             the
             faithful
             ,
             this
             priviledge
             is
             given
             ,
             that
             they
             first
             may
             be
             baptized
             and
             then
             taught
             .
             〈◊〉
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             because
             God
             hath
             set
             it
             in
             the
             second
             place
             ,
             do
             not
             thou
             set
             it
             in
             no
             place
             .
             It
             should
             be
             first
             ,
             therefore
             as
             soon
             as
             may
             be
             .
             
          
           
             Saint
             Augustin
             saith
             .
             
               Quare
               〈◊〉
               Magister
               extrinsecus
               ,
               〈◊〉
               sit
               intus
               .
            
             
             To
             what
             purpose
             is
             it
             ,
             to
             have
             an
             instructer
             ,
             or
             teacher
             outwardly
             ,
             if
             he
             be
             not
             within
             also
             .
             And
             〈◊〉
             when
             we
             come
             to
             age
             ,
             there
             is
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             casting
             off
             ,
             and
             rejecting
             of
             government
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             change
             of
             the
             governor
             .
             Seeing
             then
             that
             children
             must
             have
             teachers
             and
             governors
             within
             them
             ,
             before
             they
             be
             freed
             from
             Tutors
             and
             governours
             without
             them
             ,
             it
             is
             necessary
             that
             we
             begin
             to
             teach
             them
             betimes
             ,
             lest
             at
             the
             quitting
             them
             from
             the
             outward
             ,
             they
             have
             neither
             the
             inward
             ,
             nor
             the
             outward
             ;
             but
             be
             like
             the
             sons
             of
             Belial
             ,
             that
             is
             ,
             be
             under
             no
             yoke
             ,
             nor
             government
             at
             all
             .
          
           
             9.
             
             The
             very
             Heathen
             ,
             could
             see
             an
             aptnesse
             ,
             and
             disposition
             in
             their
             children
             ,
             to
             vice
             ,
             and
             we
             may
             perceive
             their
             inclinations
             ,
             and
             propensity
             to
             prophane
             and
             scurrilous
             jeasts
             .
             Therefore
             ,
             we
             are
             to
             take
             the
             advantage
             of
             their
             dispositions
             betimes
             ;
             and
             to
             imploy
             and
             exercise
             them
             in
             things
             that
             are
             good
             ,
             to
             which
             (
             if
             they
             be
             well
             ordered
             )
             they
             will
             be
             as
             apt
             ,
             as
             to
             bad
             .
             For
             no
             doubt
             ,
             but
             if
             children
             can
             say
             of
             themselves
             ,
             
               Bald-head
               to
               Elisha
            
             ,
             they
             may
             be
             easily
             taught
             ,
             to
             say
             
               Hosanna
               to
               Christ.
            
             
          
           
             10.
             
             That
             time
             is
             ever
             ,
             to
             be
             taken
             ,
             which
             fitteth
             any
             thing
             best
             :
             but
             the
             time
             of
             youth
             is
             most
             fit
             ,
             to
             learn
             ,
             in
             respect
             of
             the
             docibility
             of
             it
             :
             They
             are
             like
             to
             a
             new
             Mortar
             ,
             which
             savoureth
             most
             of
             that
             spice
             ,
             which
             is
             first
             beaten
             in
             it
             :
             and
             to
             a
             
               new
               vessell
               ;
               that
            
             retaines
             the
             sent
             of
             the
             first
             Liquor
             ,
             which
             was
             
             put
             into
             it
             .
             
               Quo
               semel
               est
               imbuta
               recens
               servabit
               〈◊〉
               ,
               Testa
               diu
               .
            
             As
             also
             ,
             in
             respect
             ,
             that
             this
             age
             is
             free
             from
             those
             cares
             ,
             and
             passions
             ,
             which
             the
             world
             infuseth
             into
             men
             of
             elder
             age
             ,
             as
             ambition
             ,
             malice
             ,
             adultery
             ,
             covetousnesse
             and
             the
             like
             ,
             which
             have
             been
             great
             remoras
             ,
             and
             impediments
             in
             matters
             of
             religion
             ,
             to
             those
             of
             riper
             yeares
             .
             So
             much
             for
             the
             time
             when
             ,
             now
             for
             the
             manner
             how
             children
             are
             to
             be
             〈◊〉
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             I
             will
             teach
             or
             catechize
             you
             ,
             saith
             David
             ,
             in
             this
             text
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             Although
             an
             argument
             from
             the
             name
             proveth
             little
             ,
             yet
             
             it
             explaineth
             well
             :
             the
             English
             and
             the
             Latine
             follow
             well
             the
             Greeke
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             which
             seemeth
             also
             to
             be
             proportioned
             from
             the
             Hebrew
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             iterate
             or
             to
             doe
             any
             thing
             the
             second
             time
             ,
             or
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifieth
             first
             acuere
             ,
             to
             whet
             ,
             or
             sharpen
             ,
             to
             make
             it
             the
             fitter
             to
             enter
             .
             And
             2.
             repetere
             to
             goe
             over
             and
             over
             ,
             the
             same
             thing
             ,
             as
             we
             use
             to
             doe
             with
             our
             knives
             upon
             a
             whetstone
             ;
             And
             in
             both
             these
             ,
             are
             contained
             the
             duties
             both
             ,
             of
             Catechist
             ,
             and
             Catichized
             .
             Of
             the
             first
             ,
             by
             making
             his
             doctrine
             ,
             the
             easier
             to
             enter
             ,
             by
             giving
             it
             such
             an
             edg
             ,
             by
             a
             perspicuous
             method
             ;
             as
             that
             children
             ,
             may
             not
             onely
             understand
             ,
             but
             carry
             away
             also
             ,
             what
             he
             delivereth
             to
             them
             :
             of
             the
             later
             ,
             by
             often
             going
             over
             that
             ,
             which
             he
             is
             taught
             ,
             as
             a
             knife
             doth
             a
             whetstone
             ,
             and
             to
             repeate
             and
             iterate
             it
             ,
             till
             he
             have
             made
             it
             his
             own
             .
             So
             that
             we
             see
             ,
             that
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             resound
             ,
             is
             included
             ,
             an
             iteration
             ,
             from
             which
             word
             ,
             we
             have
             our
             Eccho
             in
             English.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             indeed
             to
             sound
             the
             last
             syllable
             ,
             and
             such
             sounders
             happily
             ,
             there
             are
             enough
             :
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             to
             sound
             the
             whole
             ,
             after
             one
             againe
             .
             And
             such
             is
             the
             repetition
             which
             is
             required
             ,
             of
             the
             right
             and
             true
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             young
             catechised
             Christians
             ;
             and
             those
             places
             ,
             are
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               that
               give
               the
               whole
               verse
               or
               word
               againe
               .
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             Catechism
             is
             the
             doctrine
             of
             Godlinesse
             or
             Religion
             first
             declared
             by
             the
             Catechiser
             to
             learners
             ,
             of
             which
             afterwards
             account
             is
             given
             by
             the
             learners
             ,
             to
             their
             instructer
             .
             And
             it
             is
             thus
             distinguished
             from
             Preaching
             .
          
           
             
               
                 1.
                 
                 Preaching
                 ,
                 is
                 a
                 dilating
                 of
                 one
                 Member
                 ,
                 or
                 point
                 of
                 Religion
                 into
                 a
                 just
                 Treatise
                 .
              
               
                 Catechising
                 ,
                 is
                 a
                 contracting
                 of
                 the
                 whole
                 body
                 of
                 Religion
                 ,
                 into
                 an
                 〈◊〉
                 or
                 Summe
                 .
              
            
             
               2.
               
               Preaching
               is
               applyed
               ,
               for
               the
               capacity
               of
               all
               sorts
               of
               people
               ,
               old
               and
               young
               .
               Catechising
               is
               appointed
               onely
               for
               the
               younger
               sort
               ,
               and
               those
               which
               are
               ignorant
               .
            
             
               3.
               
               In
               Preaching
               ,
               there
               's
               no
               repetition
               ,
               required
               from
               the
               Auditors
               .
            
          
           
           
             In
             Catechising
             ,
             an
             accompt
             ,
             or
             repetition
             ,
             is
             to
             be
             exacted
             from
             the
             Catechised
             .
          
           
             Now
             upon
             these
             differences
             ,
             3
             things
             are
             to
             be
             considered
             ,
             or
             3.
             queres
             are
             to
             be
             made
             .
          
           
             
               1.
               
               By
               what
               warrant
               Abridgments
               or
               Summes
               are
               made
               .
            
             
               2.
               
               What
               we
               have
               to
               warrant
               teaching
               of
               children
               ,
               by
               way
               of
               Catechising
               .
            
             
               3.
               
               Upon
               what
               grounds
               ,
               answers
               are
               to
               be
               made
               by
               the
               Catechised
               .
            
          
           
             1.
             
             The
             warrant
             for
             the
             first
             we
             have
             from
             Christ
             himselfe
             ,
             who
             in
             his
             answer
             
             to
             the
             Lawyer
             ,
             reduced
             the
             whole
             Law
             under
             two
             heads
             ,
             The
             love
             of
             God
             and
             our
             neighbour
             .
          
           
             2.
             
             Againe
             ,
             our
             Saviour
             catechising
             Nicodemus
             ,
             made
             an
             Epitome
             or
             Abridgment
             
             of
             the
             Gospel
             ,
             under
             one
             head
             .
             
               Sic
               Deus
               dilexit
               Mundum
            
             ,
             So
             God
             loved
             the
             world
             ,
             that
             he
             gave
             〈◊〉
             onely
             begotten
             Son
             ,
             that
             whosoever
             beleeved
             on
             him
             ,
             might
             not
             perish
             but
             have
             everlasting
             life
             .
          
           
             3.
             
             Solomon
             also
             ,
             in
             his
             booke
             of
             the
             Preacher
             ,
             reduceth
             the
             whole
             duty
             of
             
             man
             into
             two
             heads
             ,
             1
             feare
             God
             ,
             2
             and
             keep
             his
             commandments
             .
          
           
             4.
             
             Saint
             Paul
             in
             his
             speech
             to
             the
             Elders
             of
             Ephesus
             ,
             draweth
             the
             principles
             
             of
             Religion
             ,
             to
             these
             two
             ;
             〈◊〉
             and
             Repentance
             .
             Repentance
             towards
             
             God
             ,
             and
             faith
             towards
             our
             Lord
             Jesus
             Christ.
             And
             in
             another
             place
             .
             Repentance
             from
             dead
             works
             and
             faith
             towards
             God.
             
          
           
             5.
             
             The
             〈◊〉
             are
             of
             opinion
             ,
             that
             teaching
             by
             way
             of
             Summe
             ,
             is
             meant
             
             by
             Saint
             Paul
             ,
             when
             he
             speaketh
             of
             the
             forme
             of
             sound
             words
             ,
             and
             of
             That
             form
             
             of
             Doctrine
             ,
             and
             the
             proportion
             or
             analogy
             of
             faith
             .
             
          
           
             6.
             
             Lastly
             ,
             〈◊〉
             (
             we
             know
             )
             have
             their
             〈◊〉
             ,
             Lawyers
             their
             〈◊〉
             ,
             Philosophers
             Isagoges
             :
             and
             therefore
             Divines
             may
             have
             their
             Epitomes
             .
          
           
             If
             we
             demand
             a
             reason
             hereof
             ,
             our
             Saviour
             sheweth
             us
             one
             ,
             that
             we
             may
             
             be
             able
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             have
             a
             dependance
             ,
             or
             be
             able
             to
             referre
             all
             our
             readings
             and
             hearings
             to
             certain
             principall
             head
             ,
             thereby
             to
             enclose
             or
             limit
             our
             study
             .
             And
             the
             Rabbins
             say
             ,
             that
             the
             2
             heads
             (
             to
             which
             Christ
             reduced
             the
             Law
             and
             the
             Prophets
             )
             were
             
               〈◊〉
               legis
            
             ,
             an
             hedg
             of
             the
             Law
             ,
             containing
             the
             heads
             of
             the
             generall
             doctrine
             ,
             lest
             we
             should
             wander
             in
             
               infinito
               campo
            
             ,
             in
             too
             large
             a
             field
             ,
             and
             so
             waver
             .
          
           
             Clemens
             calls
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             basis
             ,
             a
             foundation
             or
             groundplot
             ,
             〈◊〉
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             first
             or
             rough
             draught
             of
             a
             Picture
             .
          
           
             And
             as
             these
             abridgments
             are
             for
             our
             shorter
             ,
             so
             for
             our
             more
             easy
             attayning
             to
             the
             knowledg
             of
             that
             ,
             which
             may
             〈◊〉
             us
             to
             salvation
             .
             And
             such
             were
             the
             sermons
             of
             the
             Apostles
             ,
             when
             they
             baptized
             so
             many
             hundreds
             in
             one
             day
             .
             Concerning
             which
             it
             is
             well
             aid
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Thanks
             be
             to
             our
             blessed
             God
             who
             hath
             made
             necessary
             doctrines
             compendious
             ,
             and
             doctrines
             which
             are
             not
             compendious
             ,
             not
             so
             necessary
             .
             But
             here
             we
             must
             take
             with
             us
             a
             double
             Proviso
             .
          
           
             
               1.
               
               That
               we
               remain
               before
               Gods
               judgement
               seat
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               inexcusable
               ,
               
               if
               we
               seek
               not
               his
               knowledge
               ,
               being
               made
               easy
               by
               a
               short
               compendium
               .
               
               
            
             
               2.
               
               We
               must
               grow
               in
               grace
               ,
               and
               in
               the
               knowledge
               of
               Christ
               :
               And
               we
               must
               not
               be
               (
               ever
               )
               hildren
               ,
               but
               men
               in
               understanding
               .
               And
               after
               we
               have
               heard
               the
               word
               of
               truth
               (
               so
               compe
               diously
               delivered
               )
               we
               must
               trust
               and
               beleeve
               in
               it
               ,
               being
               the
               Gospel
               of
               our
               salvation
               .
            
          
           
             We
             are
             not
             to
             〈◊〉
             at
             a
             stay
             ,
             but
             proceed
             and
             profit
             every
             day
             ,
             and
             make
             progresse
             
             
             in
             our
             knowledge
             :
             for
             as
             there
             are
             places
             in
             scripture
             (
             as
             is
             before
             said
             )
             where
             every
             lamb
             may
             wade
             ;
             so
             are
             there
             also
             deeper
             places
             ,
             where
             an
             〈◊〉
             may
             swimme
             .
             We
             shall
             never
             be
             so
             perfect
             ,
             as
             to
             be
             free
             from
             
               〈◊〉
               〈◊〉
            
             ,
             Search
             the
             scriptures
             .
          
           
             For
             teaching
             children
             by
             way
             of
             Catechizing
             is
             no
             new
             thing
             .
             1.
             
             It
             is
             warranted
             
             even
             before
             〈◊〉
             flood
             .
             The
             offerings
             and
             sacrifices
             of
             〈◊〉
             and
             Abel
             are
             
             a
             strong
             argument
             to
             induce
             our
             〈◊〉
             ,
             that
             they
             had
             been
             instructed
             by
             their
             
             
             
             
             
             father
             Adam
             ,
             in
             matter
             of
             Religion
             .
             And
             though
             the
             word
             was
             yet
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             〈◊〉
             ,
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             written
             from
             the
             Creation
             ,
             till
             after
             the
             flood
             ,
             yet
             Gods
             worship
             could
             not
             have
             continued
             ,
             had
             instruction
             ceased
             and
             not
             been
             used
             .
          
           
             2.
             
             After
             the
             flood
             (
             in
             the
             time
             of
             Abraham
             )
             the
             scripture
             beareth
             witnesse
             ,
             
             that
             he
             taught
             his
             children
             and
             family
             the
             fear
             of
             the
             Lord.
             
               Ab
               condam
               〈◊〉
               ab
               〈◊〉
            
             ?
             saith
             God
             ,
             shall
             I
             hide
             〈◊〉
             〈◊〉
             the
             thing
             that
             I
             will
             doe
             ?
             for
             
             I
             know
             him
             that
             he
             will
             command
             his
             children
             &c
             and
             they
             shal
             keep
             the
             way
             
             of
             〈◊〉
             Lord.
             And
             what
             he
             would
             teach
             them
             is
             evident
             ,
             by
             the
             summe
             〈◊〉
             the
             Law
             delivered
             to
             him
             by
             God.
             
               Ambula
               coram
               me
               &c.
            
             
             Walke
             before
             me
             
             and
             be
             perfect
             .
             As
             also
             by
             the
             summe
             of
             the
             Gospell
             .
             In
             thy
             seed
             shall
             all
             the
             nations
             of
             the
             earth
             be
             blessed
             .
             
          
           
             Th
             fruits
             of
             this
             catechizing
             and
             the
             effects
             thereof
             appeared
             first
             ,
             in
             his
             son
             
             Isaac
             .
             The
             tex
             saith
             ,
             
               Et
               exiit
               Isaac
               ut
               oraret
               in
               agro
               vesperi
               ,
            
             and
             〈◊〉
             went
             out
             to
             pray
             in
             the
             field
             at
             eventide
             ,
             And
             secondly
             ,
             in
             his
             servant
             ,
             who
             〈◊〉
             he
             
             undertooke
             his
             masters
             businesse
             ,
             1.
             began
             with
             prayer
             .
             2
             he
             ended
             with
             prayer
             and
             thanksgiving
             for
             his
             〈◊〉
             successe
             ,
             3
             shewed
             his
             care
             in
             performing
             his
             
             Masters
             busin
             sse
             ,
             he
             would
             not
             eat
             ,
             though
             he
             had
             travelled
             far
             ,
             untill
             he
             had
             declared
             his
             message
             .
             
          
           
             3.
             
             And
             as
             this
             appears
             in
             Adam
             concerning
             the
             instruction
             of
             his
             children
             before
             the
             flood
             ,
             and
             in
             Abraham
             after
             it
             ,
             and
             〈◊〉
             the
             Law
             :
             so
             it
             is
             not
             to
             be
             doubted
             but
             that
             there
             were
             divers
             other
             godly
             men
             ,
             in
             both
             ages
             ,
             that
             successively
             
             instructed
             their
             children
             ,
             receiving
             it
             as
             a
             duty
             by
             tradition
             ,
             so
             to
             do
             .
             For
             there
             is
             no
             writing
             extant
             till
             Moses
             time
             ,
             though
             it
             appears
             by
             Saint
             Iude
             ,
             that
             something
             was
             proph
             sied
             by
             Enoch
             ,
             who
             was
             the
             7
             th
             from
             Adam
             ;
             and
             that
             the
             story
             of
             Job
             seems
             to
             be
             more
             ancient
             then
             that
             of
             Moses
             life
             and
             actions
             though
             the
             Church
             place
             Moses
             first
             ,
             to
             whom
             by
             tradit
             〈◊〉
             was
             conveled
             the
             story
             of
             former
             times
             ,
             and
             perhaps
             Moses
             his
             story
             might
             be
             first
             written
             .
          
           
             4.
             
             Besides
             the
             divine
             goodnesse
             so
             disposed
             ,
             that
             no
             age
             from
             the
             〈◊〉
             to
             the
             time
             of
             Moses
             ,
             should
             want
             some
             godly
             men
             ,
             successively
             to
             deliver
             his
             will
             to
             their
             child
             en
             .
             As
             before
             the
             flood
             
               〈◊〉
               ,
               Seth
               ,
               Enos
               ,
               Kenan
               ,
               〈◊〉
               ,
               〈◊〉
               ,
               Enoch
               ,
               Methusalem
               ,
               Lamech
               ,
            
             of
             which
             number
             Adam
             and
             〈◊〉
             〈◊〉
             the
             whole
             time
             from
             the
             Creation
             to
             the
             flood
             ,
             which
             fell
             in
             the
             year
             of
             the
             world
             1656.
             
             For
             Adam
             lived
             930
             years
             ,
             And
             Methusalem
             969.
             and
             〈◊〉
             in
             the
             year
             of
             the
             deluge
             .
             So
             that
             Methusalem
             living
             243
             yeares
             with
             Adam
             ,
             must
             needs
             be
             well
             instructed
             by
             him
             ,
             concerning
             all
             points
             of
             Religion
             ,
             and
             that
             (
             no
             doubt
             )
             〈◊〉
             his
             youth
             ,
             as
             also
             were
             they
             that
             were
             born
             between
             them
             .
          
           
             5.
             
             After
             the
             deluge
             God
             sent
             into
             the
             world
             many
             excellent
             men
             also
             before
             the
             Law.
             As
             
               Noah
               ,
               Sem
               ,
               Arphaxad
               ,
               Sale
               ,
               Heber
               ,
               Peleg
               ,
               Reu
               ,
               Serug
               ,
               Nachor
               ,
               Thare
               Abraham
               ,
               Isaac
               ,
            
             and
             Jacob.
             and
             no
             doubt
             ,
             (
             〈◊〉
             it
             appeares
             that
             Abraham
             instructed
             his
             family
             )
             but
             that
             he
             also
             receiued
             instruction
             from
             his
             Parents
             ,
             〈◊〉
             his
             from
             theirs
             before
             them
             .
             For
             Noah
             lived
             950
             years
             ,
             and
             was
             600
             years
             old
             at
             the
             time
             of
             the
             flood
             :
             and
             no
             question
             ,
             but
             he
             was
             well
             instructed
             ,
             by
             conversing
             with
             so
             many
             fathers
             of
             the
             first
             age
             of
             the
             world
             .
             And
             his
             son
             Sem
             lived
             many
             years
             with
             him
             ,
             being
             born
             98
             years
             before
             the
             deluge
             and
             therefore
             wanted
             no
             documents
             .
             Now
             for
             the
             posterity
             of
             Abraham
             ,
             we
             finde
             〈◊〉
             〈◊〉
             was
             grandchild
             to
             〈◊〉
             (
             by
             Levi
             )
             as
             Jacob
             was
             to
             Abraham
             ,
             and
             li
             :
             ved
             many
             years
             with
             his
             father
             Levi
             ,
             and
             his
             grandfather
             Jacob
             ,
             and
             benig
             grandfather
             to
             Moses
             ,
             it
             is
             Probable
             that
             he
             with
             his
             son
             Amram
             〈◊〉
             Moses
             in
             God
             service
             as
             their
             predecessors
             had
             instructed
             them
             .
             And
             thus
             much
             for
             the
             time
             before
             the
             Law
             written
             .
          
           
             6.
             
             Under
             the
             Law
             ,
             immediatly
             after
             it
             was
             given
             ,
             God
             gave
             command
             to
             the
             〈◊〉
             to
             instruct
             their
             children
             .
             And
             that
             foure
             severall
             wayes
             ,
          
           
             
               1
               They
               were
               to
               teach
               them
               diligently
               .
               The
               word
               [
               teach
               ]
               there
               ,
               in
               the
               original
               signifies
               to
               whet
               ,
               or
               sharpen
               ,
               which
               by
               the
               learned
               is
               expounded
               to
               
               〈◊〉
               rehearsing
               .
            
             
               
               2.
               
               They
               were
               to
               conferre
               and
               talke
               with
               them
               ,
               about
               the
               Law
               ,
               in
               the
               house
               ,
               
               morning
               and
               evening
               ,
               and
               when
               they
               walked
               with
               them
               abroad
               .
            
             
               3.
               
               They
               were
               to
               binde
               the
               commandments
               for
               signes
               upon
               their
               hands
               ,
               and
               
               as
               frontlets
               before
               their
               eyes
               ,
               that
               their
               children
               might
               continually
               take
               notice
               of
               them
               .
            
             
               4.
               
               Lastly
               ,
               for
               the
               same
               intent
               and
               purpose
               ,
               they
               were
               commanded
               to
               write
               them
               upon
               the
               gates
               and
               posts
               of
               their
               houses
               .
               
            
          
           
             7.
             
             The
             practise
             of
             this
             (
             after
             the
             law
             made
             )
             we
             may
             see
             in
             David
             ,
             who
             ,
             in
             the
             Text
             before
             quoted
             ,
             saith
             ,
             Come
             ye
             children
             ,
             hearken
             unto
             me
             ,
             and
             I
             will
             teach
             you
             ,
             &c.
             and
             more
             particularly
             towards
             his
             son
             Solomon
             ,
             as
             he
             professeth
             himself
             .
             I
             was
             my
             fathers
             son
             (
             saith
             he
             )
             tender
             and
             onely
             beloved
             in
             the
             sight
             of
             my
             
             mother
             ,
             and
             he
             taught
             or
             catechized
             me
             .
             And
             this
             he
             did
             not
             onely
             as
             he
             was
             Pater-familias
             the
             father
             of
             a
             family
             ,
             but
             as
             a
             Catechist
             in
             publike
             before
             the
             people
             .
             And
             thou
             Solomon
             my
             son
             ,
             know
             thou
             the
             God
             of
             thy
             father
             ,
             and
             serve
             
             him
             with
             a
             perfect
             heart
             .
             Nor
             did
             Solomon
             discontiue
             this
             practise
             ,
             for
             he
             instructed
             his
             son
             Rehoboam
             at
             large
             ,
             as
             may
             be
             seen
             in
             his
             first
             seven
             chapters
             of
             
             his
             Proverbs
             .
             So
             was
             young
             king
             Jehoash
             instructed
             by
             Jehoiada
             the
             high
             Priest.
             
          
           
             8.
             
             Under
             the
             captivity
             and
             after
             (
             because
             there
             are
             no
             examples
             in
             writing
             
             extant
             in
             the
             Scriptures
             ,
             but
             that
             Apocryphall
             of
             Susannae
             ,
             of
             whom
             it
             is
             said
             ,
             that
             she
             was
             instructed
             by
             her
             parents
             in
             the
             law
             of
             Moses
             )
             we
             must
             repair
             to
             the
             records
             of
             Josephus
             ,
             who
             affirms
             that
             there
             were
             never
             lesse
             among
             the
             
             Jews
             ,
             〈◊〉
             four
             hundred
             houses
             of
             catechizing
             ,
             where
             the
             law
             and
             the
             Talmud
             were
             expounded
             .
             And
             it
             is
             recorded
             that
             there
             was
             an
             act
             made
             at
             Jerusalem
             ,
             that
             children
             should
             be
             set
             to
             catechizing
             at
             the
             age
             of
             〈◊〉
             yeers
             ;
             whereunto
             Saint
             Paul
             seemeth
             to
             have
             relation
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             catechised
             out
             of
             the
             
             Law.
             
          
           
             9.
             
             Under
             the
             gospel
             ,
             there
             is
             an
             expresse
             precept
             or
             commandment
             to
             Parents
             ,
             
             not
             onely
             to
             enter
             their
             children
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             to
             bring
             them
             up
             in
             nurture
             and
             admonition
             .
             And
             it
             was
             Saint
             Pauls
             practise
             ,
             as
             you
             may
             see
             by
             a
             
             passage
             to
             the
             Corinthians
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             I
             may
             catechize
             others
             .
          
           
             We
             finde
             three
             eminent
             persons
             noted
             to
             us
             in
             Scripture
             ,
             that
             were
             catechumeni
             catechized
             .
          
           
             The
             first
             was
             Theophilus
             ,
             of
             whom
             Saint
             Luke
             testifieth
             ;
             It
             seemed
             good
             
             to
             me
             (
             saith
             he
             )
             to
             write
             to
             thee
             in
             order
             ,
             that
             thou
             mightest
             know
             the
             certainty
             of
             those
             things
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             concerning
             which
             thou
             wert
             catechized
             or
             instructed
             .
          
           
             The
             second
             was
             Apollos
             ,
             of
             whom
             also
             Saint
             Luke
             gives
             this
             commendation
             ,
             
             that
             he
             was
             mighty
             in
             the
             Scriptures
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             this
             man
             
             was
             catechized
             or
             instructed
             in
             the
             way
             of
             the
             Lord.
             
          
           
             The
             third
             was
             Timothy
             ,
             of
             whom
             saint
             Paul
             testifies
             ,
             that
             he
             had
             known
             the
             
             the
             Scriptures
             from
             a
             childe
             .
             And
             in
             one
             place
             mention
             is
             made
             both
             of
             the
             
             Catechist
             and
             Catechized
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
          
           
             After
             the
             Apostles
             times
             the
             first
             Catechist
             of
             any
             fame
             ,
             was
             the
             Evangelist
             Mark
             in
             Alexandria
             ,
             after
             him
             Pantenus
             ,
             then
             
               Clemens
               ,
               Origen
               ,
               Cyril
            
             of
             Jerusalem
             ,
             
               Gregory
               Nyssen
               ,
               Athanasius
               ,
               Fulgentius
               ,
            
             S.
             Augustine
             and
             others
             .
             And
             that
             there
             were
             catechumeni
             in
             the
             Church
             in
             all
             ages
             ,
             may
             appear
             by
             the
             canons
             of
             diverse
             Councels
             .
          
           
             Hegesippus
             (
             converted
             from
             Judaism
             to
             Christianity
             )
             in
             his
             Ecclesiasticall
             story
             reports
             ,
             that
             this
             work
             of
             catechizing
             wrought
             so
             great
             effect
             ,
             that
             there
             was
             no
             known
             commonwealth
             inhabited
             in
             that
             part
             of
             the
             world
             ,
             but
             within
             fourty
             years
             after
             our
             saviours
             passion
             〈◊〉
             superstition
             was
             shaken
             in
             it
             ,
             by
             Catechizing
             So
             that
             Julian
             the
             Apostata
             ,
             the
             greatest
             enemy
             that
             ever
             Christians
             had
             ,
             found
             no
             speedier
             way
             to
             root
             out
             Christian
             religion
             ,
             then
             by
             suppressing
             Christian
             schools
             and
             places
             of
             catechizing
             :
             and
             if
             he
             had
             not
             been
             as
             a
             Cloud
             that
             soon
             passeth
             away
             ,
             it
             might
             have
             been
             feared
             ,
             that
             in
             a
             short
             time
             he
             had
             overshadowed
             true
             Religion
             .
          
           
           
             1
             And
             when
             Catechizing
             was
             left
             off
             in
             the
             Church
             ,
             it
             soon
             became
             darkned
             and
             over-spread
             with
             ignorance
             .
             The
             Papists
             therefore
             acknowledge
             that
             all
             the
             advantage
             which
             the
             protestants
             have
             gotten
             of
             them
             ,
             hath
             come
             by
             this
             exercise
             :
             and
             it
             is
             to
             be
             feared
             that
             if
             ever
             thy
             get
             ground
             of
             us
             ,
             it
             will
             be
             by
             their
             more
             exact
             and
             frequent
             Catechizing
             then
             ours
             .
          
           
             3.
             
             Concerning
             the
             third
             quaere
             .
             The
             reasons
             why
             this
             custome
             of
             catechizing
             by
             way
             of
             question
             and
             answer
             ,
             hath
             ever
             been
             continued
             ,
             seem
             to
             be
             these
             .
          
           
             
               1
               Because
               of
               the
               account
               every
               one
               must
               give
               .
               Our
               Saviour
               tells
               it
               us
               .
               reddes
               
               rationem
               ,
               we
               must
               render
               an
               accompt
               .
               And
               every
               man
               will
               will
               be
               most
               wary
               in
               that
               for
               which
               he
               must
               be
               accomptable
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               2
               Because
               we
               are
               all
               ,
               young
               and
               old
               ,
               to
               give
               an
               accompt
               of
               our
               faith
               .
               Be
               ready
               (
               saith
               Saint
               Peter
               )
               alwayes
               to
               give
               answer
               to
               every
               one
               that
               asketh
               you
               a
               reason
               
               of
               the
               hope
               that
               is
               in
               you
               ,
               a
               solid
               reason
               ,
               not
               a
               phanatique
               opinion
               .
            
          
           
             And
             by
             this
             we
             shall
             be
             the
             better
             fitted
             to
             these
             four
             necessary
             duties
             1
             of
             examining
             
             the
             doctrine
             we
             heare
             .
          
           
             
               2
               Of
               examining
               our selves
               before
               we
               heare
               the
               word
               ,
               and
               receive
               the
               sacrements
               .
               
               
            
             
               3
               Of
               admonishing
               our
               brethren
               ,
               which
               we
               cannot
               doe
               ,
               unlesse
               we
               be
               fitted
               
               with
               knowledge
               .
            
             
               4
               Of
               adhering
               to
               the
               truth
               .
               Because
               being
               children
               we
               doe
               
                 imbibere
                 errcres
                 ,
                 ergo
                 exuendi
                 sunt
                 et
                 induendaveritas
                 ,
              
               we
               drink
               in
               errours
               ,
               which
               must
               be
               shaken
               of
               ,
               and
               our
               loynes
               must
               be
               girt
               with
               truth
               .
            
          
           
             The
             Heathen
             man
             adviseth
             us
             ,
             that
             in
             all
             our
             actions
             we
             propound
             to
             our selves
             
             
               Cui
               bono
            
             .
             What
             good
             will
             arise
             by
             that
             we
             goe
             about
             ?
             In
             this
             certainly
             the
             fruit
             is
             great
             ,
             diverse
             wayes
             .
          
           
             
               1
               It
               will
               be
               acceptable
               to
               God
               to
               spend
               our
               hours
               in
               his
               service
               .
               
            
             
               2
               We
               shall
               learn
               hereby
               to
               know
               God
               and
               his
               son
               Jesus
               Christ.
               Whom
               to
               
               know
               is
               life
               eternal
               .
            
             
               3
               It
               will
               procure
               length
               of
               happy
               dayes
               in
               this
               life
               .
               
            
             
               4
               Lastly
               the
               fruit
               of
               it
               is
               holines
               ,
               and
               the
               end
               everlasting
               life
               .
               
            
          
           
             Now
             〈◊〉
             the
             fruit
             is
             so
             great
             ,
             we
             are
             to
             take
             especial
             care
             ,
             that
             the
             hours
             we
             spend
             in
             this
             exercise
             ,
             be
             not
             lost
             ,
             and
             so
             we
             be
             deprived
             of
             the
             fruit
             .
             For
             as
             in
             natural
             Philosophy
             it
             is
             held
             a
             great
             absurdity
             ,
             
               ut
               aliquid
               frustra
               fiat
            
             ,
             that
             any
             thing
             be
             done
             in
             vain
             ,
             or
             to
             no
             purpose
             ,
             and
             in
             morall
             
               ut
               sit
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             there
             be
             a
             vain
             and
             fruitlesse
             desire
             ,
             so
             in
             divinity
             much
             more
             .
             S.
             Paul
             useth
             it
             as
             an
             argument
             to
             the
             corinthians
             to
             prove
             the
             resurrection
             ,
             that
             if
             there
             should
             be
             none
             ,
             then
             both
             his
             preaching
             and
             their
             faith
             were
             in
             vain
             .
             And
             in
             another
             place
             ,
             he
             did
             so
             forecast
             his
             manner
             of
             the
             conversion
             of
             the
             gentiles
             
               ne
               forte
               currat
               in
            
             
             vanum
             ,
             lest
             he
             might
             run
             in
             vain
             Therefore
             as
             the
             same
             Apostle
             desired
             the
             Corinthians
             ,
             
             not
             to
             receive
             the
             grace
             of
             God
             in
             vain
             :
             so
             are
             we
             to
             be
             careful
             ,
             that
             
             we
             heare
             nothing
             in
             vain
             ,
             lest
             we
             be
             like
             those
             in
             Jeremy
             ,
             that
             let
             the
             bellows
             
             blow
             ,
             and
             the
             lead
             consume
             in
             the
             fire
             ,
             and
             the
             founder
             melt
             in
             vain
             ,
             upon
             which
             place
             saith
             the
             glosse
             ,
             that
             all
             pains
             and
             labour
             which
             is
             taken
             with
             such
             people
             is
             in
             vain
             and
             lost
             .
          
           
             But
             the
             word
             of
             God
             cannot
             be
             in
             vain
             in
             three
             respects
             .
          
           
             
               1
               In
               respect
               of
               it self
               .
            
             
               2
               In
               respect
               of
               the
               Catechist
               .
            
             
               3
               In
               respect
               of
               the
               Catechized
               .
            
          
           
             1
             In
             respect
             of
             it self
             it
             cannot
             be
             in
             vain
             .
             For
             God
             himself
             maintaineth
             the
             contrary
             .
             
             As
             the
             rain
             cometh
             down
             (
             saith
             he
             by
             the
             Prophet
             )
             and
             the
             snow
             from
             heaven
             ,
             and
             returneth
             not
             thither
             ,
             but
             watereth
             the
             earth
             ,
             and
             maketh
             it
             bring
             forth
             and
             budd
             ,
             that
             it
             may
             give
             seed
             to
             the
             sower
             ,
             and
             bread
             to
             the
             eater
             .
             So
             shall
             the
             word
             be
             that
             goeth
             forth
             out
             of
             my
             mouth
             ,
             it
             shall
             not
             return
             to
             me
             void
             ,
             but
             it
             shall
             accomplish
             that
             which
             I
             please
             ,
             and
             it
             shall
             prosper
             in
             the
             thing
             whereto
             I
             send
             it
             .
          
           
             2
             Nor
             can
             it
             be
             in
             vain
             ,
             in
             respect
             of
             the
             Catechizer
             ,
             or
             him
             that
             delivereth
             it
             .
             
             I
             have
             laboured
             in
             vain
             (
             saith
             the
             Prophet
             )
             I
             have
             spent
             my
             strength
             for
             nought
             and
             in
             〈◊〉
             :
             yet
             surely
             (
             mark
             that
             )
             my
             judgement
             is
             with
             the
             Lord
             ,
             and
             my
             work
             with
             my
             God.
             The
             paines
             which
             the
             Catechizer
             takes
             ,
             is
             not
             in
             vain
             ,
             because
             God
             (
             seeing
             he
             hath
             done
             his
             part
             )
             will
             accept
             of
             his
             endeavours
             ,
             though
             his
             〈◊〉
             reject
             and
             
             〈◊〉
             them
             .
             And
             if
             the
             son
             of
             peace
             be
             there
             ,
             〈◊〉
             peace
             shall
             rest
             upon
             him
             ,
             if
             not
             
               redibit
               ad
               vos
            
             ,
             it
             shall
             returne
             to
             you
             again
             ,
             saith
             Christ
             to
             his
             disciples
             .
             And
             the
             Apostle
             
             most
             plainly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             We
             are
             unto
             God
             a
             sweet
             savour
             of
             Christ
             ,
             in
             them
             that
             are
             saved
             ,
             and
             in
             them
             that
             perish
             .
             Therefore
             we
             ought
             to
             be
             very
             carefull
             
             how
             we
             behave
             our selves
             in
             hearing
             .
          
           
             3
             Lastly
             ,
             it
             cannot
             be
             in
             vain
             to
             the
             Catechized
             .
             If
             we
             come
             to
             heare
             with
             a
             good
             
             intent
             ,
             the
             spirit
             of
             God
             takes
             order
             ,
             that
             the
             word
             shall
             be
             profitable
             ,
             and
             fruitful
             ,
             like
             good
             seed
             sowed
             in
             good
             ground
             .
             And
             to
             this
             purpose
             it
             is
             ,
             that
             Saint
             Gregory
             saith
             .
             
               Cum
               verbiboni
               auditores
               〈◊〉
               ,
               pro
               reficiendis
               eis
               majora
               doctoribus
               intelligentiae
               dona
               tribuuntur
               :
               〈◊〉
               enim
               Doctori
               verbum
               Dominus
               pro
               gratia
               tribuit
               auditoris
               .
            
             
             When
             hearers
             come
             with
             a
             good
             appetite
             to
             heare
             the
             word
             ,
             the
             teachers
             are
             enabled
             with
             〈◊〉
             gifts
             of
             understanding
             .
             For
             ost-times
             God
             gives
             his
             word
             to
             the
             teacher
             ,
             in
             favour
             of
             the
             hearers
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               The
               duty
               of
               the
               catechized
               .
               1.
               
               To
               come
               ,
               and
               that
               1.
               with
               a
               right
               intent
               ,
               2.
               willingly
               ,
               3.
               with
               preparation
               ,
               which
               must
               be
               ,
               1.
               in
               fear
               ,
               2.
               by
               prayer
               .
               Other
               rules
               for
               coming
               ,
               1.
               with
               fervency
               ,
               2.
               with
               purity
               of
               heart
               ,
               3.
               in
               faith
               ,
               4.
               frequently
               .
               The
               second
               duty
               to
               hear
               or
               hearken
               .
               The
               necessity
               of
               hearing
               .
               The
               manner
               ,
               1.
               with
               reverence
               ,
               2.
               with
               fervour
               of
               spirit
               ,
               3
               ,
               with
               silence
               ,
               4.
               without
               gazing
               .
               5.
               heare
               to
               keep
               .
               How
               the
               word
               must
               be
               kept
               in
               our
               hearts
               ,
               1.
               by
               examination
               ,
               2.
               by
               meditation
               ,
               3.
               by
               conference
               .
            
          
           
             Now
             that
             it
             may
             be
             the
             more
             fruitful
             ,
             two
             duties
             in
             this
             text
             are
             required
             of
             them
             :
             
             
               〈◊〉
               ,
               et
               auscultare
            
             .
             To
             come
             ,
             and
             to
             heare
             ,
             or
             hearken
             .
             It
             is
             the
             nature
             of
             the
             Holy
             Ghost
             ,
             to
             comprehend
             and
             comprize
             many
             things
             in
             few
             words
             ,
             much
             matter
             in
             short
             speech
             .
          
           
             
               〈◊〉
               come
            
             ,
             The
             first
             duty
             required
             is
             ,
             to
             come
             to
             Church
             .
             Our
             presence
             must
             be
             the
             
             first
             part
             of
             our
             Christian
             obedience
             .
             I
             was
             glad
             (
             saith
             the
             Psalmist
             )
             when
             they
             said
             
             unto
             me
             ,
             we
             will
             go
             into
             the
             house
             of
             the
             Lord.
             And
             the
             Prophet
             saith
             ,
             many
             people
             shall
             go
             and
             say
             ,
             Come
             and
             〈◊〉
             us
             go
             up
             into
             the
             mountain
             of
             the
             Lord.
             The
             Jews
             have
             a
             proverb
             ,
             Blessed
             is
             he
             that
             dusteth
             himself
             with
             the
             dust
             of
             the
             Temple
             .
             Alledging
             that
             of
             the
             Psalmist
             ,
             One
             day
             in
             Gods
             Court
             is
             better
             then
             a
             thousand
             .
             
          
           
             1
             And
             yet
             our
             coming
             to
             Church
             will
             availe
             us
             little
             ,
             if
             we
             come
             as
             they
             did
             of
             
             whom
             the
             Prophet
             speakes
             ,
             that
             is
             for
             fashions
             sake
             ,
             feare
             of
             punishment
             ,
             disfavour
             
             or
             the
             like
             ,
             rather
             then
             for
             any
             good
             will
             we
             have
             to
             come
             thither
             .
             For
             to
             such
             the
             word
             shall
             be
             (
             as
             the
             same
             Prophet
             tells
             us
             )
             as
             a
             sealed
             book
             that
             cannot
             be
             opened
             .
             Therefore
             if
             it
             stood
             in
             our
             election
             ,
             and
             that
             all
             censures
             ,
             and
             rubs
             were
             removed
             ,
             that
             we
             might
             be
             at
             liberty
             ,
             to
             come
             or
             stay
             at
             home
             ,
             yet
             are
             we
             to
             come
             ,
             and
             to
             come
             well
             affected
             ,
             because
             the
             Holy
             Ghost
             hath
             said
             ,
             
               Venite
               come
            
             .
             For
             to
             come
             onely
             at
             Gods
             call
             ,
             and
             not
             well
             qualified
             ,
             is
             no
             more
             then
             the
             Centurions
             servant
             did
             at
             his
             command
             ;
             therefore
             in
             so
             coming
             we
             shall
             do
             God
             no
             great
             service
             .
          
           
             The
             people
             went
             three
             dayes
             journey
             into
             the
             wildernesse
             after
             Christ.
             And
             there
             
             were
             some
             that
             heard
             Saint
             Paul
             ,
             while
             he
             continued
             preaching
             till
             midnight
             .
             But
             
             our
             coming
             and
             hearing
             will
             little
             avail
             us
             ,
             if
             it
             be
             not
             with
             a
             good
             intent
             ,
             for
             even
             
             the
             flies
             ,
             lice
             ,
             grashoppers
             and
             caterpillars
             came
             at
             Gods
             commandment
             .
          
           
             2
             But
             we
             are
             not
             only
             to
             come
             ,
             but
             to
             come
             Libenter
             with
             a
             willing
             minde
             ,
             to
             be
             bettered
             by
             our
             coming
             ,
             not
             to
             heare
             newes
             ,
             as
             the
             Athenians
             ,
             nor
             as
             〈◊〉
             to
             Christ
             ,
             
             hoping
             to
             see
             some
             miracles
             done
             ,
             but
             
               diligenter
               &
               ardenter
            
             with
             diligence
             and
             zeale
             .
             
             Saint
             Augustine
             calls
             the
             peoples
             act
             of
             following
             Christ
             three
             dayes
             in
             the
             wildernesse
             ,
             
               Monstrum
               diligentiae
            
             ,
             a
             diligence
             more
             then
             ordinary
             .
             We
             must
             be
             like
             those
             ,
             that
             to
             heare
             the
             Apostles
             resorted
             daily
             and
             with
             gladnesse
             to
             the
             Temple
             ;
             and
             ,
             
             (
             in
             Solomons
             phrase
             )
             wait
             daily
             at
             his
             gates
             ,
             and
             at
             the
             posts
             of
             his
             doors
             to
             hear
             ;
             
             that
             is
             without
             wearinesse
             or
             intermission
             .
             〈◊〉
             saith
             ,
             
               Non
               sunt
               istae
               institutiones
               ,
               sicut
               homiliae
               ,
            
             These
             Catechizings
             are
             not
             as
             Homilies
             ,
             for
             if
             we
             misse
             a
             sermon
             ,
             we
             may
             redeeme
             it
             again
             ,
             but
             if
             we
             misse
             this
             exercise
             ,
             we
             loose
             much
             benefit
             .
             It
             is
             compared
             to
             a
             building
             ,
             of
             which
             ,
             if
             any
             one
             part
             be
             wanting
             ,
             the
             whole
             edifice
             must
             〈◊〉
             be
             unperfect
             .
             Therefore
             we
             must
             
             follow
             the
             Apostles
             counsail
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             redeem
             the
             time
             ,
             for
             the
             neglect
             of
             
             this
             duty
             cannot
             be
             excused
             by
             multiplicity
             of
             businesse
             ,
             for
             though
             a
             provident
             care
             
             be
             lawful
             ,
             yet
             when
             it
             hinders
             us
             from
             coming
             to
             God
             ,
             it
             〈◊〉
             sin
             .
             Nor
             can
             pastime
             priviledge
             us
             ,
             for
             there
             's
             no
             other
             reason
             given
             that
             Esau
             was
             evil
             ,
             but
             that
             he
             
             was
             a
             man
             of
             the
             field
             ,
             or
             lived
             in
             the
             fields
             ,
             and
             loved
             his
             game
             and
             pleasures
             .
             And
             it
             was
             
             the
             Israelites
             fault
             ;
             
               Sedebat
               populus
               edere
               ,
               surrexit
               autem
               ludere
               ,
            
             the
             people
             sat
             down
             to
             eat
             ,
             and
             rose
             up
             to
             play
             .
             This
             was
             spoken
             to
             their
             reproach
             and
             infamy
             .
             And
             therefore
             it
             is
             well
             said
             of
             One
             ,
             
               Mens
               otiosa
               nihil
               aliud
               cogitare
               novit
               ,
               quam
               de
               escis
               ,
               aut
               quam
            
             
             
               de
               ventre
            
             ,
             an
             idle
             man
             thinks
             of
             nothing
             but
             his
             belly
             .
             And
             another
             ,
             
               Nihil
               in
               sancto
            
             
             
               proposito
               otio
               deterius
               est
            
             ,
             nothing
             hinders
             holy
             intentions
             more
             then
             〈◊〉
             .
             Nor
             the
             spirit
             of
             sloth
             .
             The
             Prophet
             tells
             the
             Jews
             ,
             The
             Lord
             hath
             covered
             you
             with
             a
             spirit
             of
             slumber
             ,
             and
             hath
             shut
             up
             your
             eyes
             .
             If
             a
             man
             have
             not
             a
             minde
             to
             go
             to
             
             this
             exercise
             ,
             it
             will
             not
             excuse
             him
             ,
             he
             must
             rouse
             up
             himself
             ,
             and
             remove
             all
             impediments
             .
             But
             if
             sicknesse
             seiz
             upon
             us
             ,
             or
             some
             extraordinary
             occasion
             ,
             that
             cannot
             be
             avoided
             ,
             necessitates
             us
             ,
             and
             keeps
             us
             back
             at
             any
             time
             from
             this
             duty
             ,
             we
             are
             to
             follow
             the
             Apostles
             rule
             before
             mentioned
             ,
             and
             redeem
             the
             time
             by
             our
             better
             future
             diligence
             .
          
           
             3
             Now
             forasmuch
             as
             we
             know
             ,
             that
             every
             comer
             is
             not
             welcome
             ,
             but
             he
             that
             
             cometh
             in
             his
             wedding
             garment
             ,
             that
             comes
             prepared
             as
             he
             ought
             :
             and
             that
             we
             〈◊〉
             King
             Hezekiah
             would
             not
             proclaim
             a
             solemn
             passeover
             til
             the
             Priests
             and
             Levites
             were
             
             prepared
             :
             and
             that
             King
             David
             ,
             though
             he
             had
             taken
             as
             good
             order
             as
             he
             could
             ,
             yet
             
             (
             not
             confident
             of
             the
             abilities
             of
             himself
             〈◊〉
             his
             people
             )
             betook
             himself
             to
             prayer
             ,
             that
             God
             would
             prepare
             their
             hearts
             .
             And
             that
             in
             the
             gospel
             the
             office
             of
             John
             the
             Baptist
             
             was
             to
             prepare
             the
             way
             of
             the
             Lord
             ,
             and
             to
             make
             his
             paths
             straight
             .
             Lastly
             that
             the
             
             servant
             which
             prepared
             not
             himself
             was
             severely
             punished
             .
             We
             ought
             to
             fit
             our selves
             to
             this
             duty
             by
             way
             of
             preparation
             ,
             for
             certainly
             this
             is
             a
             most
             necessary
             duty
             
             required
             in
             every
             one
             that
             desireth
             to
             know
             God.
             Prepare
             to
             meet
             thy
             God
             ,
             saith
             the
             Prophet
             .
             And
             Barnabas
             in
             his
             sermon
             to
             the
             Antiochians
             (
             the
             first
             that
             were
             called
             
             〈◊〉
             )
             exhorted
             them
             ,
             that
             with
             purpose
             of
             heart
             they
             would
             cleave
             unto
             the
             Lord
          
           
             And
             this
             every
             one
             ought
             firmly
             to
             beleeve
             ,
             that
             whosoever
             intends
             to
             be
             an
             Auditor
             must
             hear
             upon
             this
             consideration
             to
             make
             use
             of
             his
             hearing
             ,
             in
             the
             course
             of
             his
             life
             ,
             and
             put
             in
             practise
             what
             he
             hears
             .
             The
             Psalmist
             saith
             ,
             That
             a
             young
             man
             must
             rule
             
             himself
             according
             to
             the
             word
             ,
             to
             the
             end
             that
             he
             may
             cleanse
             his
             wayes
             .
             And
             he
             ,
             that
             practiseth
             not
             what
             he
             heareth
             ,
             faileth
             in
             the
             first
             point
             .
          
           
             Our
             Saviour
             called
             the
             doctrine
             of
             the
             Pharisees
             Leaven
             :
             and
             Christian
             doctrine
             
             may
             be
             called
             
               fermentum
               Christianum
            
             ,
             Christian
             Leaven
             ,
             whose
             property
             is
             to
             change
             
             the
             whole
             lump
             into
             its
             own
             nature
             and
             quality
             .
             So
             if
             we
             hear
             the
             word
             of
             God
             ,
             it
             must
             be
             leaven
             unto
             us
             ,
             and
             turn
             the
             whole
             lump
             into
             the
             tast
             of
             it self
             .
          
           
             If
             it
             be
             not
             so
             with
             us
             :
             but
             that
             we
             hear
             continually
             without
             preparation
             or
             practise
             ,
             there
             is
             a
             bitter
             place
             against
             us
             ,
             we
             shall
             be
             like
             roots
             ,
             bearing
             gall
             and
             wormwood
             ,
             
             bitternesse
             it self
             .
             And
             thus
             much
             for
             the
             general
             notion
             of
             preparation
             .
             Now
             for
             the
             particular
             ,
             how
             we
             ought
             to
             prepare
             our selves
             .
             The
             Rabbins
             prescribe
             fourty
             eight
             rules
             to
             this
             purpose
             ,
             which
             may
             be
             reduced
             to
             two
             .
          
           
             
               1.
               
               
                 Praeparate
                 in
                 timore
              
               ,
               prepare
               your
               hearts
               in
               fear
               .
               Take
               heed
               to
               thy
               feet
               (
               saith
               the
               Preacher
               )
               when
               thou
               entrest
               into
               the
               house
               of
               God.
               That
               is
               ,
               come
               not
               to
               Gods
               
               house
               ,
               to
               hear
               his
               holy
               Word
               ,
               carelesly
               or
               unreverently
               ,
               but
               with
               reverence
               and
               fear
               .
               We
               are
               not
               to
               come
               thither
               as
               to
               an
               ordinary
               place
               ,
               but
               with
               an
               awful
               preparation
               ,
               as
               
               in
               Gods
               presence
               .
               How
               fearful
               is
               this
               place
               (
               saith
               Jacob
               )
               this
               is
               none
               other
               but
               the
               house
               of
               God.
               And
               it
               is
               fearful
               in
               respect
               of
               the
               majesty
               of
               God
               ,
               more
               fully
               here
               then
               
               in
               other
               places
               ,
               as
               being
               the
               presence-chamber
               of
               God
               ,
               where
               he
               will
               be
               waited
               upon
               
               with
               all
               due
               preparation
               and
               respect
               .
               Serve
               the
               Lord
               with
               fear
               ,
               was
               king
               Davids
               counsel
               ,
               and
               it
               was
               his
               practise
               too
               .
               I
               will
               come
               into
               thy
               house
               (
               saith
               he
               )
               and
               in
               thy
               fear
               will
               I
               worship
               towards
               thy
               holy
               Temple
               .
            
             
               2.
               
               Another
               reason
               that
               we
               should
               be
               qualified
               with
               fear
               when
               we
               come
               ,
               is
               ,
               That
               
               because
               (
               as
               Solomon
               speaks
               )
               fear
               is
               the
               beginning
               ,
               or
               head
               ,
               and
               chief
               point
               of
               wisdom
               ,
               it
               must
               needs
               be
               the
               ground-work
               and
               foundation
               of
               our
               preparation
               .
               The
               fear
               of
               the
               
               Lord
               (
               as
               he
               also
               )
               leadeth
               unto
               life
               .
               It
               is
               the
               high
               way
               to
               all
               other
               Christian
               duties
               .
               
               His
               salvation
               (
               saith
               the
               Psalmist
               )
               is
               nigh
               to
               them
               that
               fear
               him
               .
               It
               stands
               us
               〈◊〉
               
               upon
               to
               be
               thus
               prepared
               ,
               else
               the
               Wise
               man
               would
               have
               spared
               this
               〈◊〉
               .
               Be
               thou
               in
               the
               fear
               of
               the
               Lord
               continually
               .
            
          
           
           
             
               In
               〈◊〉
            
             .
             Preparation
             by
             prayer
             ,
             is
             the
             other
             main
             point
             〈◊〉
             〈◊〉
             our selves
             ,
             before
             we
             come
             :
             and
             indeed
             it
             is
             the
             salt
             that
             seasons
             all
             holy
             duties
             .
             King
             〈◊〉
             (
             as
             
             you
             heard
             before
             )
             practized
             it
             ,
             and
             began
             his
             very
             prayers
             with
             prayer
             .
             Let
             my
             
             prayer
             (
             saith
             he
             )
             be
             set
             forth
             in
             thy
             sight
             &c.
             
             And
             〈◊〉
             made
             way
             by
             prayer
             ,
             to
             the
             dedication
             of
             his
             Temple
             .
             Daniel
             set
             his
             face
             unto
             God
             by
             prayer
             ,
             and
             while
             he
             was
             
             in
             this
             act
             of
             preparation
             ,
             the
             Angel
             was
             sent
             to
             him
             to
             let
             him
             know
             ,
             that
             his
             petition
             
             was
             granted
             .
             Solomon
             prayed
             to
             the
             Lord
             for
             wisdom
             ,
             &
             you
             may
             read
             that
             God
             
             yeelded
             to
             his
             request
             .
             Cornelius
             was
             initiated
             into
             the
             Church
             by
             this
             means
             :
             and
             Saul
             ,
             by
             it
             ,
             of
             a
             persecuter
             became
             Paul
             an
             Apostle
             for
             Behold
             (
             saith
             God
             to
             Ananias
             )
             he
             
             prayeth
             .
             Saint
             Augustine
             calls
             it
             ,
             
               gratum
               Deo
               obsequium
            
             ,
             an
             acceptable
             service
             to
             God.
             
             And
             
               〈◊〉
               .
               Nihil
               potentius
               homine
               〈◊〉
               .
            
             Nothing
             more
             powerful
             then
             a
             man
             that
             prayeth
             .
             
               Nemo
               nostrum
            
             (
             saith
             Saint
             Bernard
             )
             
               parvi
               pendat
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               enim
               〈◊〉
               quod
               ipse
               ad
               quem
               or
               amus
               ,
               non
               parvipendit
               〈◊〉
               ,
            
             let
             none
             of
             us
             make
             light
             accompt
             of
             prayyer
             ,
             for
             I
             tell
             you
             ,
             that
             he
             to
             whom
             we
             pray
             ,
             doth
             not
             lightly
             esteeme
             of
             it
             .
             For
             indeed
             as
             Saint
             Peter
             〈◊〉
             us
             ,
             Gods
             ears
             are
             open
             to
             prayers
             .
             And
             〈◊〉
             we
             see
             that
             
             King
             David
             often
             prepared
             himselfe
             by
             those
             kinde
             of
             prayers
             ,
             which
             the
             fathers
             call
             ejaculations
             ,
             or
             short
             prayrs
             ,
             of
             which
             the
             hundred
             and
             ninteen
             〈◊〉
             is
             full
             .
             As
             ,
             open
             
             thou
             mine
             eyes
             ,
             that
             I
             may
             see
             the
             wondrous
             things
             of
             thy
             Law
             :
             and
             when
             he
             〈◊〉
             
             any
             extravagant
             thoughts
             to
             seiz
             on
             him
             .
             
               Averte
               oculos
            
             ,
             Turne
             away
             mine
             eyes
             from
             beholding
             vanity
             .
             And
             when
             he
             grew
             dull
             in
             spirit
             ,
             Quicken
             thou
             me
             .
             With
             these
             and
             the
             like
             we
             must
             prepare
             our selves
             .
          
           
             Now
             as
             these
             are
             the
             two
             rules
             for
             preparation
             ,
             so
             are
             there
             four
             other
             for
             our
             coming
             .
          
           
             
               1
               
                 Venite
                 〈◊〉
                 ,
                 in
                 fervore
                 spiritus
                 ,
              
               with
               fervency
               of
               spirit
               .
               Our
               coming
               must
               not
               be
               cold
               ,
               not
               Luke-warm
               ,
               like
               the
               Church
               of
               Laodicea
               :
               lest
               we
               be
               spued
               
               out
               :
               but
               fervent
               and
               zealous
               .
               Be
               fervent
               in
               spirit
               ,
               saith
               the
               Apostle
               .
               And
               in
               another
               
               place
               ;
               It
               is
               good
               to
               be
               zealously
               affected
               in
               a
               good
               thing
               .
               If
               we
               come
               to
               hear
               ,
               
               we
               must
               come
               with
               a
               longing
               desire
               .
               Zeal
               is
               compared
               to
               oyle
               ;
               which
               keeps
               the
               lamp
               ever
               burning
               .
               It
               was
               one
               of
               King
               Davids
               〈◊〉
               .
               I
               have
               〈◊〉
               for
               〈◊〉
               commandements
               .
               The
               zeal
               of
               the
               Gentiles
               ,
               saith
               Saint
               Ambrose
               ,
               〈◊〉
               them
               life
               
               everlasting
               ,
               wheras
               the
               coldnes
               of
               the
               Jews
               caused
               their
               losse
               of
               it
               .
               〈◊〉
               〈◊〉
               ,
               
               
                 Nullum
                 est
                 〈◊〉
                 〈◊〉
                 tale
                 sacrificium
                 ,
                 quale
                 est
                 〈◊〉
                 〈◊〉
                 .
              
               〈◊〉
               no
               sacrifice
               
               so
               acceptable
               to
               God
               ,
               as
               the
               zeal
               of
               the
               spirit
               ,
               And
               as
               it
               is
               well
               〈◊〉
               to
               him
               ,
               so
               he
               
               he
               rewardeth
               it
               .
               He
               satisfieth
               the
               longing
               soul
               ,
               saith
               the
               psalmist
               .
               He
               that
               comes
               〈◊〉
               qualified
               ,
               never
               returns
               empty
               .
               
            
             
               2.
               
               
                 Venite
                 in
                 puritate
                 cordis
              
               .
               Our
               coming
               must
               be
               also
               in
               purity
               of
               〈◊〉
               .
               K.
               David
               asketh
               the
               question
               ,
               who
               shall
               ascend
               to
               the
               hill
               of
               the
               Lord
               ,
               or
               who
               shall
               rise
               up
               in
               
               his
               holy
               place
               ?
               and
               answereth
               〈◊〉
               in
               the
               next
               verse
               :
               even
               he
               that
               hath
               clean
               hands
               and
               a
               pure
               heart
               .
               Our
               thoughts
               and
               actions
               must
               be
               pure
               and
               undefiled
               ,
               else
               
               there
               's
               no
               coming
               to
               Gods
               house
               ,
               no
               bettering
               our selves
               by
               coming
               〈◊〉
               .
               For
               the
               word
               of
               God
               (
               being
               pure
               )
               will
               not
               enter
               into
               them
               that
               are
               〈◊〉
               .
               〈◊〉
               and
               
               Belial
               cannot
               accord
               .
               But
               
                 Cor
                 purum
                 〈◊〉
                 est
                 Dei
                 ,
                 gaudium
                 〈◊〉
                 ,
                 〈◊〉
              
               
               
                 spiritus
                 sancti
              
               .
               A
               pure
               heart
               is
               Gods
               court
               ,
               the
               delight
               of
               Angels
               ,
               and
               the
               〈◊〉
               of
               the
               holy
               spirit
               .
               This
               is
               the
               second
               .
            
             
               3
               
                 Venite
                 in
                 fide
              
               .
               Come
               with
               the
               garment
               of
               faith
               too
               .
               If
               thou
               〈◊〉
               beleeve
               ,
               all
               
               things
               are
               possible
               to
               him
               that
               beleeveth
               .
               A
               beleever
               ,
               though
               in
               the
               estimation
               of
               men
               he
               be
               of
               small
               understanding
               ,
               yet
               shall
               he
               be
               able
               to
               conceive
               and
               〈◊〉
               〈◊〉
               sufficient
               to
               work
               out
               his
               salvation
               We
               see
               it
               in
               the
               Apostles
               ;
               who
               though
               they
               〈◊〉
               poor
               ,
               ignorant
               ,
               and
               simple
               fisher-men
               diverse
               of
               them
               ,
               yet
               coming
               to
               Christ
               by
               
               faith
               ,
               were
               able
               to
               confound
               the
               wisest
               ,
               and
               most
               learned
               men
               in
               the
               world
               .
               But
               without
               faith
               it
               is
               impossible
               to
               please
               God
               ,
               and
               if
               to
               please
               him
               ,
               certainly
               (
               come
               〈◊〉
               
               as
               often
               as
               we
               will
               )
               to
               reape
               any
               good
               from
               him
               .
               For
               he
               that
               〈◊〉
               to
               God
               (
               as
               it
               is
               in
               the
               same
               verse
               )
               must
               beleeve
               that
               God
               is
               .
               The
               〈◊〉
               shall
               live
               by
               his
               〈◊〉
               ,
               〈◊〉
               
               the
               Prophet
               ,
               and
               according
               to
               our
               faith
               shall
               we
               receive
               benefit
               by
               our
               coming
               ,
               for
               it
               is
               by
               faith
               that
               we
               have
               accesse
               to
               grace
               .
               And
               the
               Apostle
               〈◊〉
               that
               the
               Jews
               
               were
               excluded
               from
               the
               promise
               ,
               because
               that
               which
               they
               sought
               for
               ;
               was
               not
               by
               faith
               .
               This
               is
               the
               third
               rule
               .
            
             
               4
               
                 Venite
                 frequenter
              
               .
               Being
               fortified
               with
               faith
               ,
               〈◊〉
               frequently
               and
               often
               ,
               
               then
               you
               cannot
               come
               too
               oft
               .
               Not
               upon
               the
               solemne
               fast
               only
               ,
               once
               a
               moneth
               perhaps
               
               will
               serve
               the
               turne
               ,
               but
               as
               we
               say
               in
               our
               liturgy
               ,
               Day
               by
               day
               we
               magnifie
               thee
               .
               Every
               
               day
               will
               I
               blesse
               thee
               (
               saith
               the
               psalmist
               )
               We
               want
               daily
               bread
               ,
               bread
               ,
               necessaries
               for
               
               our
               sustentation
               every
               day
               ,
               therfore
               we
               are
               to
               come
               every
               day
               to
               beg
               it
               ,
               and
               God
               is
               to
               be
               blessed
               daily
               ,
               because
               of
               his
               daily
               benefits
               .
               The
               apostles
               were
               daily
               in
               the
               Temple
               
               preaching
               and
               breaking
               bread
               and
               suerly
               they
               were
               not
               there
               alone
               ,
               there
               were
               some
               Auditors
               ,
               some
               communicants
               .
               We
               are
               not
               to
               think
               so
               meanly
               of
               God
               ,
               that
               we
               may
               command
               his
               blessings
               if
               we
               take
               our
               own
               times
               to
               come
               for
               them
               ,
               at
               our
               own
               leisure
               ,
               therefore
               
                 si
                 nolumus
                 〈◊〉
                 querere
                 Deum
                 ,
                 queramus
                 voraciter
                 ,
                 queramus
              
               
               
                 〈◊〉
                 ,
                 queramus
                 〈◊〉
              
               .
               Saith
               Barnard
               .
               If
               we
               mean
               not
               seek
               God
               in
               vain
               ,
               seek
               him
               first
               truly
               ,
               and
               then
               often
               and
               with
               perseverance
               and
               diligence
               .
               For
               
                 delectatio
                 ,
                 〈◊〉
                 etdiligentia
                 ex
                 se
                 〈◊〉
                 ,
                 seque
                 necessario
                 consequuntur
              
               delight
               love
               and
               diligence
               doe
               mutnally
               and
               necessarily
               follow
               one
               another
               .
            
          
           
             Being
             thus
             prepared
             and
             qualified
             ,
             when
             we
             come
             ,
             we
             shal
             be
             fitter
             for
             the
             second
             part
             of
             this
             Text
             ,
             Auscultate
             .
             Hearken
             .
             which
             is
             the
             second
             part
             .
          
           
             2.
             
             
               Auscultate
               mihi
            
             ,
             hearken
             unto
             me
             .
             He
             that
             hath
             ears
             to
             hear
             let
             him
             hear
             ,
             saith
             
             our
             Saviour
             .
             God
             complaineth
             by
             the
             Prophet
             ,
             that
             the
             people
             drew
             neer
             to
             him
             with
             
             their
             mouths
             ,
             and
             honoured
             him
             with
             their
             lips
             :
             but
             they
             had
             removed
             their
             hearts
             far
             from
             him
             .
             This
             is
             a
             present
             absent
             .
             The
             Heathen
             observed
             that
             soloecisms
             may
             be
             committed
             in
             hearing
             as
             wel
             as
             in
             speaking
             .
             In
             this
             respect
             therfore
             ,
             it
             is
             required
             that
             we
             be
             so
             present
             ,
             that
             we
             give
             ear
             ,
             and
             our
             hearts
             be
             as
             neer
             as
             our
             bodies
             .
             Sacrifice
             and
             meat-offering
             
             (
             saith
             the
             Psalmist
             )
             thou
             didst
             not
             require
             ,
             but
             mine
             ears
             hast
             thou
             opened
             .
             And
             it
             was
             a
             blessing
             which
             God
             promised
             by
             the
             Prophet
             to
             the
             kingdom
             of
             Christ
             ,
             
             That
             the
             eyes
             of
             them
             that
             see
             should
             not
             be
             dim
             ,
             and
             the
             ears
             of
             them
             that
             hear
             shall
             〈◊〉
             .
             Pharaoh
             was
             of
             opinion
             ,
             that
             Religion
             was
             an
             idle
             mans
             exercise
             :
             and
             
             〈◊〉
             〈◊〉
             that
             all
             duties
             of
             religion
             lye
             upon
             the
             Speaker
             .
             But
             Christ
             maketh
             
             it
             a
             great
             matter
             to
             hear
             well
             ,
             and
             therefore
             gives
             this
             caution
             ,
             Take
             heed
             how
             ye
             heare
             ,
             and
             he
             gives
             a
             reason
             because
             to
             him
             that
             heareth
             well
             the
             Spirit
             will
             reveal
             more
             ,
             and
             from
             him
             ,
             that
             heareth
             not
             well
             ,
             shall
             be
             taken
             away
             ,
             that
             little
             he
             had
             before
             .
             It
             will
             not
             be
             therefore
             altogether
             impertinent
             to
             take
             a
             view
             of
             the
             severall
             qualifications
             〈◊〉
             to
             a
             true
             and
             right
             hearer
             ,
             which
             are
             these
             .
          
           
             
               1.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Hear
               with
               fear
               and
               reverence
               ,
               not
               with
               too
               
               〈◊〉
               boldnesse
               〈◊〉
               confidence
               :
               
                 〈◊〉
                 multo
                 bene
                 timere
                 ,
                 quam
                 male
                 fidere
                 ,
              
               saith
               S.
               Aug.
               It
               is
               much
               better
               〈◊〉
               fear
               well
               then
               to
               be
               too
               confident
               .
               For
               as
               an
               awful
               respect
               and
               holy
               fear
               is
               required
               in
               our
               preparation
               before
               we
               come
               to
               Gods
               house
               ,
               so
               is
               it
               to
               be
               continued
               while
               we
               are
               there
               .
               And
               as
               the
               reason
               of
               fear
               in
               our
               preparation
               and
               coming
               thither
               was
               in
               respect
               of
               Gods
               presence
               there
               ,
               so
               there
               is
               no
               lesse
               reason
               of
               our
               reverent
               deportment
               in
               hearing
               ,
               in
               respect
               of
               the
               majesty
               of
               the
               person
               speaking
               ,
               and
               the
               matter
               he
               delivers
               to
               us
               .
               
                 〈◊〉
                 audis
                 ,
                 quod
                 Dominus
                 tuus
                 dulcis
                 est
                 ,
                 attende
                 quid
                 diligas
                 ;
                 〈◊〉
                 〈◊〉
                 quod
                 rectus
                 ,
                 attende
                 quid
                 time
                 as
                 .
                 Vt
                 amere
                 &
                 timore
                 〈◊〉
                 ,
                 excitatus
                 ,
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               when
               thou
               hearest
               ,
               that
               God
               is
               gracious
               ,
               mark
               what
               thou
               art
               to
               〈◊〉
               :
               and
               when
               thou
               hearest
               that
               he
               is
               just
               ,
               mark
               what
               thou
               art
               〈◊〉
               to
               fear
               ,
               that
               stirred
               up
               by
               the
               love
               and
               fear
               of
               God
               ,
               thou
               mayest
               keep
               his
               law
               .
               There
               was
               a
               great
               punishment
               inflicted
               on
               them
               in
               the
               law
               ,
               that
               offended
               against
               this
               duty
               .
               The
               man
               that
               will
               do
               〈◊〉
               ,
               and
               will
               not
               hearken
               to
               the
               Priest
               that
               standeth
               to
               minister
               before
               the
               Lord
               thy
               God
               ,
               &c.
               even
               that
               man
               shall
               die
               .
               When
               the
               Apostles
               did
               break
               bread
               
               and
               prayed
               ,
               it
               is
               〈◊〉
               ,
               that
               ,
               fear
               〈◊〉
               upon
               all
               the
               Disciples
               .
               And
               therefore
               is
               that
               counsail
               .
               
               Let
               us
               〈◊〉
               God
               acceptably
               ,
               how
               is
               that
               ?
               With
               reverence
               and
               Godly
               fear
               .
               
            
             
               2.
               
               Again
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 &
                 〈◊〉
                 〈◊〉
                 ,
              
               with
               cheerfulnesse
               of
               spirit
               ,
               not
               
               dully
               or
               coldly
               ,
               or
               sleepily
               .
               We
               must
               not
               so
               carry
               our selves
               in
               our
               hearing
               ,
               as
               though
               
               we
               could
               〈◊〉
               in
               our
               〈◊〉
               to
               be
               out
               of
               the
               Church
               before
               Gods
               message
               be
               fully
               delivered
               
               to
               us
               ,
               whatsoever
               we
               do
               to
               God
               we
               must
               do
               it
               heartily
               and
               cheerfully
               ,
               whether
               
               it
               be
               in
               the
               work
               of
               charity
               or
               piety
               .
               The
               fire
               upon
               the
               Altar
               must
               never
               go
               out
               .
               
               
               〈◊〉
               ye
               not
               watch
               with
               me
               one
               hour
               ,
               saith
               Christ
               to
               his
               Disciples
               .
               We
               see
               what
               punishment
               〈◊〉
               to
               sleepy
               
                 〈◊〉
                 .
                 Non
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 coelorum
                 ,
                 neo
                 otio
                 &
                 〈…〉
                 ,
              
               saith
               〈◊〉
               ,
               the
               kingdom
               of
               heaven
               is
               not
               the
               lot
               of
               sleepers
               ,
               nor
               is
               the
               blessednesse
               of
               eternity
               promised
               to
               those
               that
               are
               〈◊〉
               with
               idlenesse
               and
               sloth
               .
            
             
               3.
               
               
                 Auscultate
                 in
                 silentio
              
               ,
               in
               silence
               without
               talking
               .
               There
               is
               a
               time
               to
               be
               silent
               ,
               
               
               saith
               the
               Preacher
               ,
               and
               when
               can
               this
               be
               better
               ,
               then
               when
               God
               speaks
               to
               us
               .
               Keep
               
               silence
               before
               me
               ,
               saith
               God.
               And
               the
               Prophet
               〈◊〉
               speaks
               home
               to
               this
               point
               .
               
               
               The
               Lord
               is
               in
               his
               holy
               Temple
               ,
               let
               all
               the
               earth
               keep
               silence
               before
               him
               .
               It
               was
               the
               practise
               in
               the
               Primitive
               Church
               ,
               the
               disciples
               were
               silent
               ,
               when
               the
               Apostles
               preached
               .
               
               All
               the
               multitude
               kept
               silence
               ,
               and
               gave
               audience
               to
               〈◊〉
               and
               Paul.
               Nay
               the
               very
               Heathen
               ,
               before
               their
               sacrifices
               and
               mysteries
               began
               ,
               had
               an
               Officer
               that
               cryed
               to
               the
               Assembly
               ,
               
                 Hoc
                 agite
              
               ,
               (
               intend
               this
               onely
               )
               Leave
               talking
               and
               be
               still
               .
            
             
               4.
               
               The
               next
               is
               ,
               
                 〈◊〉
                 〈◊〉
                 aberratione
                 oculorum
              
               ,
               hearken
               without
               gazing
               .
               Our
               eyes
               must
               not
               〈◊〉
               every
               where
               ,
               as
               if
               we
               were
               in
               a
               market-place
               .
               We
               see
               the
               Disciples
               
               
               were
               blamed
               for
               gazing
               .
               It
               is
               left
               upon
               record
               for
               our
               instruction
               ,
               that
               when
               our
               Saviour
               preached
               ,
               the
               eyes
               of
               all
               the
               hearers
               were
               fastned
               upon
               him
               ,
               which
               〈◊〉
               a
               stayednesse
               in
               them
               ,
               and
               a
               resolution
               to
               take
               notice
               of
               what
               they
               heard
               .
               When
               we
               come
               to
               hear
               ,
               we
               must
               make
               a
               covenant
               with
               our
               eyes
               ,
               as
               Job
               did
               .
               Besides
               we
               are
               to
               note
               ,
               that
               there
               is
               more
               emphasis
               in
               the
               word
               Auscultate
               then
               in
               Audite
               the
               one
               being
               
               but
               the
               hearing
               of
               a
               noise
               or
               sound
               ,
               and
               the
               other
               to
               hear
               with
               attention
               ,
               to
               listen
               and
               mark
               〈◊〉
               .
               This
               difference
               we
               may
               observe
               in
               diverse
               places
               of
               Scripture
               .
               When
               God
               promised
               blessings
               to
               the
               obedient
               Jews
               ,
               he
               saith
               not
               :
               If
               thou
               shalt
               ,
               hear
               the
               voice
               of
               the
               Lord
               thy
               God
               ,
               but
               ,
               if
               thou
               shalt
               hearken
               diligently
               into
               the
               voice
               of
               
               the
               Lord
               thy
               God.
               And
               the
               prophet
               .
               The
               ears
               of
               them
               that
               hear
               shall
               heanken
               ,
               to
               〈◊〉
               the
               difference
               between
               hearing
               and
               hearkning
               .
               Now
               if
               the
               eyes
               wander
               it
               is
               impossible
               that
               the
               ears
               should
               hearken
               ,
               or
               the
               minde
               observe
               ,
               what
               is
               spoken
               .
               And
               when
               the
               eyes
               are
               fixed
               ,
               〈◊〉
               great
               hope
               that
               they
               all
               concur
               .
               Therefore
               it
               is
               that
               the
               〈◊〉
               
               saith
               .
               Let
               thine
               eyes
               observe
               my
               wayes
               .
               And
               the
               eyes
               of
               a
               fool
               are
               in
               the
               ends
               of
               the
               
               earth
               ,
               every
               where
               wandring
               .
            
             
               5.
               
               Lastly
               ,
               
                 Auscultate
                 ut
                 retineatis
              
               ,
               Hearken
               to
               keep
               ,
               not
               to
               forget
               what
               you
               〈◊〉
               
               this
               
                 virtus
                 〈◊〉
              
               a
               retentive
               faculty
               makes
               a
               hearer
               compleat
               .
               Blessed
               are
               they
               (
               saith
               
               our
               Saviour
               )
               that
               hear
               the
               word
               of
               God
               and
               keep
               it
               .
               So
               saith
               saint
               John
               ,
               Blessed
               are
               they
               that
               hear
               the
               words
               of
               this
               prophecy
               ,
               and
               keep
               those
               things
               that
               are
               written
               therein
               .
            
          
           
             On
             the
             contrary
             ,
             If
             any
             be
             a
             hearer
             of
             the
             word
             ,
             and
             not
             a
             〈◊〉
             ,
             he
             is
             like
             unto
             a
             
             man
             beholding
             his
             natural
             face
             in
             a
             glasse
             ,
             &c.
             
             So
             may
             we
             say
             of
             them
             that
             hear
             ,
             and
             lay
             not
             the
             words
             up
             in
             their
             hearts
             .
             A
             Rabbin
             compares
             such
             ears
             to
             an
             hour
             glasse
             ,
             that
             when
             one
             glasse
             is
             full
             of
             sand
             ,
             it
             is
             turned
             ,
             and
             the
             sand
             〈◊〉
             into
             the
             other
             .
             These
             kinde
             of
             ears
             ,
             are
             ever
             the
             worst
             ,
             not
             worthy
             to
             participate
             the
             mysteries
             of
             
             God.
             There
             must
             not
             be
             only
             a
             laying
             up
             in
             our
             memories
             ,
             but
             in
             our
             hearts
             too
             ,
             till
             the
             day
             starre
             arise
             in
             our
             hearts
             .
          
           
             Among
             the
             Schoole-men
             there
             is
             an
             opinion
             
               quod
               cor
               non
               facit
               non
               fit
               ,
            
             that
             which
             
             the
             heart
             doth
             not
             ,
             is
             not
             done
             at
             all
             .
             Pharaoh
             returned
             to
             his
             house
             ,
             but
             the
             thing
             he
             
             heard
             did
             not
             enter
             into
             his
             heart
             .
             And
             therefore
             it
             was
             that
             God
             said
             .
             The
             words
             which
             I
             command
             thee
             shall
             be
             in
             thine
             heart
             :
             and
             in
             that
             place
             ,
             this
             order
             of
             〈◊〉
             is
             prescribed
             plainly
             .
             We
             are
             in
             these
             dayes
             for
             the
             most
             part
             greedy
             of
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             vain
             superficial
             kinde
             of
             knowledge
             ,
             but
             our
             knowledge
             should
             be
             ,
             to
             give
             
             to
             the
             simple
             sharpnesse
             of
             wit
             ,
             to
             the
             young
             man
             knowledge
             and
             discretion
             .
             And
             when
             wisdom
             entreth
             into
             thine
             heart
             ,
             and
             knowledge
             is
             pleasant
             unto
             thy
             soul
             :
             discretion
             shall
             〈◊〉
             thee
             ,
             and
             understanding
             shall
             keep
             thee
             .
             So
             that
             the
             writing
             ,
             committing
             to
             memory
             ,
             and
             talking
             of
             that
             which
             we
             hear
             ,
             should
             be
             to
             this
             end
             ,
             to
             work
             deeper
             impression
             in
             our
             hearts
             ,
             to
             practise
             it
             .
          
           
             And
             that
             we
             may
             do
             this
             the
             better
             ,
             there
             are
             three
             things
             required
             in
             us
             .
             1.
             
             Examination
             .
             2.
             
             Meditation
             .
             3.
             
             Conference
             .
          
           
             1.
             
             For
             the
             first
             ,
             it
             is
             to
             be
             done
             by
             following
             our
             Saviours
             counsel
             ,
             Searching
             the
             
             Scriptures
             ,
             not
             running
             after
             Diviners
             ,
             and
             Soothsayers
             ,
             but
             the
             Law
             and
             the
             Testimony
             
             according
             to
             that
             of
             the
             Prophet
             .
             Saint
             Luke
             testifieth
             of
             the
             〈◊〉
             ,
             that
             they
             were
             more
             noble
             then
             they
             of
             :
             Thessalonica
             ,
             why
             ?
             because
             they
             searched
             the
             
             Scrpturs
             daily
             .
             The
             Preachen
             or
             catechizer
             must
             not
             doe
             all
             for
             us
             something
             we
             are
             to
             doe
             for
             ourselves
             .
             If
             we
             mean
             to
             〈◊〉
             to
             the
             knowledge
             of
             God
             ,
             let
             us
             
             search
             ,
             saith
             the
             prophet
             .
             And
             the
             preacher
             gave
             his
             heart
             to
             search
             out
             wisdom
             ,
             that
             
             is
             by
             the
             holy
             scriptures
             That
             which
             I
             knew
             not
             (
             saith
             holy
             Job
             )
             〈◊〉
             searched
             out
             .
             Saint
             
             Peter
             gave
             testimony
             of
             the
             Prophets
             ,
             that
             they
             searched
             and
             enquired
             diligently
             
             the
             things
             which
             concerned
             their
             salvation
             .
             Thus
             must
             hearers
             search
             the
             scriptures
             ,
             
             
             not
             as
             if
             they
             could
             understand
             them
             without
             their
             teachers
             ,
             much
             lesse
             to
             judge
             their
             doctrine
             ,
             but
             to
             confirm
             their
             〈◊〉
             in
             what
             they
             hear
             .
          
           
             Meditation
             is
             the
             second
             duty
             .
             We
             are
             to
             meditate
             and
             ruminate
             ,
             as
             well
             upon
             the
             
             things
             we
             hear
             ,
             as
             upon
             those
             we
             read
             .
             S.
             Paul
             ,
             after
             he
             had
             prescribed
             rules
             to
             Timothy
             
             how
             to
             order
             himself
             ,
             gives
             him
             this
             counsel
             also
             .
             Meditate
             upon
             these
             things
             ,
             
             give
             thy self
             wholly
             to
             them
             ,
             that
             thy
             profiting
             may
             appear
             to
             all
             .
             And
             after
             a
             general
             exhortation
             to
             the
             Philippians
             ,
             he
             concludes
             ,
             with
             ,
             
               Finally
               brethren
               ,
               &c.
               think
               on
               these
               things
               .
            
             The
             reason
             is
             given
             by
             S.
             
               Augustine
               ,
               Quod
               habes
               ,
               cave
               ne
               perdas
               ,
            
             take
             heed
             thou
             lose
             not
             that
             which
             thou
             hast
             gotten
             by
             reading
             and
             hearing
             .
             If
             we
             onely
             hear
             and
             reade
             ,
             and
             think
             not
             afterward
             upon
             it
             ,
             it
             is
             to
             be
             feared
             that
             we
             shall
             not
             be
             bettered
             by
             that
             which
             we
             have
             either
             read
             or
             heard
             .
             This
             duty
             hath
             ever
             been
             in
             practise
             with
             the
             Saints
             of
             God.
             Isaac
             went
             out
             into
             the
             fields
             to
             meditate
             .
             
             And
             king
             David
             did
             often
             so
             ,
             as
             appeareth
             by
             the
             119
             Psalm
             ,
             in
             diverse
             places
             .
             
          
           
             The
             last
             duty
             is
             conference
             .
             And
             this
             is
             done
             ,
             either
             ,
             First
             ,
             by
             Auditors
             among
             
             themselves
             .
             Or
             Secondly
             ,
             with
             the
             Priest
             and
             learned
             .
             The
             first
             we
             have
             in
             the
             Prophet
             Malachi
             :
             They
             that
             feared
             the
             Lord
             ,
             spake
             often
             one
             to
             another
             (
             yet
             not
             
             in
             Conventicles
             .
             )
             And
             the
             other
             we
             have
             in
             the
             Prophet
             Agge
             ,
             Ask
             the
             Priests
             concerning
             
             the
             Law.
             The
             reason
             is
             given
             by
             the
             former
             Prophet
             ,
             The
             Priests
             lips
             preserve
             
             knowledge
             ,
             because
             he
             is
             the
             〈◊〉
             of
             the
             Lord
             of
             Hosts
             .
             If
             then
             in
             reading
             or
             hearing
             we
             be
             at
             a
             stand
             ,
             the
             Scriptures
             being
             a
             deep
             Sea
             to
             wade
             through
             ,
             repair
             to
             the
             Priest
             ,
             confer
             with
             him
             ,
             and
             desire
             his
             direction
             .
             We
             see
             our
             Saviour
             while
             he
             was
             young
             took
             this
             course
             ,
             his
             parents
             found
             him
             not
             onely
             hearing
             the
             
             Doctors
             ,
             but
             conferring
             with
             them
             ,
             and
             asking
             them
             questions
             .
             Though
             it
             be
             the
             common
             saying
             that
             Experience
             is
             the
             Mother
             of
             Knowedge
             ,
             yet
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             conference
             is
             the
             Grandmother
             ,
             for
             it
             begets
             experience
             .
          
           
             Now
             (
             as
             the
             Prophet
             speaks
             )
             
               Hic
               est
               omnis
               fructus
               ut
               auferatur
               peccatum
               ,
            
             this
             is
             
             the
             fruit
             and
             end
             of
             all
             these
             duties
             ,
             to
             take
             away
             sin
             .
             As
             in
             diseases
             there
             are
             bastard
             Feavers
             ,
             which
             have
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               verarum
               febrium
            
             ,
             symptomes
             &
             signes
             of
             true
             feavers
             ;
             so
             is
             there
             also
             
               〈◊〉
               pietas
            
             ,
             bastard
             religion
             ,
             which
             hath
             specious
             shews
             of
             true
             〈◊〉
             .
             Seeing
             then
             that
             preaching
             and
             catechizing
             may
             fail
             ,
             and
             that
             ,
             as
             our
             Saviour
             
             tels
             
               Martha
               ,
               Vnum
               necessarium
               est
            
             ,
             there
             is
             one
             thing
             needful
             :
             while
             we
             have
             the
             
             great
             blessing
             of
             the
             Word
             ,
             that
             
               〈◊〉
               necessarium
            
             ,
             let
             us
             hear
             it
             ,
             and
             God
             in
             it
             .
             Lest
             
             it
             happen
             to
             us
             which
             the
             Wiseman
             and
             the
             Prophet
             foretold
             .
             They
             shall
             cry
             unto
             
             the
             Lord
             ,
             but
             he
             will
             not
             hear
             them
             ,
             why
             ?
             because
             they
             hated
             knowledge
             .
             And
             as
             it
             was
             with
             Elies
             sons
             ,
             they
             hearkned
             not
             to
             the
             voice
             of
             their
             father
             ,
             therefore
             the
             
             Lord
             did
             slay
             them
             .
             Let
             us
             therefore
             labour
             by
             hearing
             to
             come
             to
             the
             knowledge
             of
             
             God
             ,
             and
             no
             doubt
             but
             God
             will
             have
             a
             respect
             to
             our
             hearing
             ,
             and
             of
             Catechumeni
             ,
             make
             us
             proficients
             ;
             give
             a
             blessing
             to
             our
             endeavours
             :
             we
             will
             conclude
             this
             point
             ,
             with
             a
             saying
             of
             S.
             Cyril
             an
             ancient
             Catechist
             ,
             
               Meum
               est
               docere
               ,
               vestrum
               auscultare
               ,
               Dei
               perficere
               .
            
             It
             is
             my
             part
             to
             teach
             ,
             yours
             to
             hear
             ,
             and
             Gods
             to
             perfect
             and
             give
             a
             blessing
             to
             that
             which
             I
             teach
             and
             you
             hear
             .
             And
             so
             much
             for
             
               Venite
               &
               auscultate
            
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               Of
               Religion
               in
               general
               ,
               and
               the
               foundations
               of
               it
               .
               The
               four
               first
               steps
               .
               1
               We
               must
               come
               to
               God
               ,
               as
               the
               onely
               way
               to
               true
               happinesse
               .
               No
               happinesse
               in
               riches
               proved
               by
               divers
               reasons
               .
               Nor
               in
               Honour
               .
               Nor
               in
               pleasure
               .
               Nor
               in
               moral
               vertue
               .
               Nor
               in
               contemplation
               .
               General
               reasons
               against
               them
               all
               ,
               that
               felicity
               cannot
               be
               in
               any
               of
               them
               .
               1
               because
               they
               cannot
               satisfie
               .
               2
               They
               are
               not
               perpetual
               ,
               but
               uncertain
               .
               In
               God
               onely
               is
               true
               happinesse
               to
               be
               found
               .
            
          
           
             THe
             work
             of
             Religion
             whereof
             we
             are
             to
             treat
             ,
             is
             compared
             by
             our
             Saviour
             to
             a
             structure
             or
             building
             ,
             and
             the
             teacher
             to
             a
             Master
             builder
             by
             the
             Apostle
             ,
             and
             the
             Principles
             of
             Religion
             to
             a
             foundation
             .
             Now
             in
             a
             building
             the
             principal
             care
             ought
             
             to
             be
             ,
             to
             make
             the
             foundation
             sure
             ,
             to
             dig
             deep
             enough
             ,
             and
             lay
             the
             foundation
             upon
             
             a
             rock
             ,
             and
             not
             upon
             earth
             or
             sand
             ,
             lest
             the
             Devil
             ,
             by
             undermining
             shake
             the
             foundation
             ,
             
             and
             ruine
             the
             whole
             structure
             .
             And
             this
             laying
             of
             a
             slight
             foundation
             is
             the
             fault
             
             of
             the
             builders
             of
             this
             age
             .
          
           
             Now
             to
             finde
             when
             we
             have
             a
             firm
             foundation
             ,
             we
             are
             to
             examine
             ,
          
           
             1.
             
             Whether
             the
             grounds
             of
             Religion
             be
             true
             or
             false
             .
             2.
             
             Whether
             warranted
             by
             
             Scripture
             ?
             3.
             
             How
             we
             know
             that
             there
             is
             a
             God.
             4.
             
             What
             regard
             God
             hath
             of
             Man.
             
          
           
             But
             they
             which
             without
             further
             examination
             presuppose
             these
             for
             granted
             ,
             build
             no
             deeper
             then
             the
             earth
             ,
             leave
             advantage
             to
             the
             adversary
             .
             And
             we
             know
             that
             many
             have
             undermined
             the
             very
             foundations
             ,
             affirming
             boldly
             ,
             that
             there
             is
             no
             God.
             Insomuch
             as
             the
             Devil
             bringing
             his
             floods
             and
             storms
             hath
             shaken
             the
             dearest
             of
             〈◊〉
             children
             .
             And
             therefore
             that
             we
             may
             begin
             at
             the
             hard
             Rock
             ,
             we
             will
             ask
             these
             four
             questions
             .
          
           
             
               1.
               
               
                 An
                 sit
                 〈◊〉
              
               ?
               whether
               there
               be
               a
               God.
               And
               this
               is
               against
               the
               〈◊〉
               .
            
             
               2.
               
               
                 An
                 curam
                 gerat
                 mortalium
              
               ,
               whether
               he
               have
               a
               care
               of
               man
               ,
               and
               such
               a
               care
               ,
               as
               that
               he
               would
               give
               him
               his
               word
               ,
               to
               reward
               the
               good
               ,
               and
               punish
               the
               evil
               ,
               against
               the
               semi-Atheists
               ,
               the
               Epicures
               .
            
             
               3.
               
               
                 An
                 Scripturae
                 〈◊〉
                 sint
                 〈◊〉
                 verbum
                 ,
              
               whether
               the
               Scriptures
               we
               use
               ,
               〈◊〉
               〈◊〉
               true
               Word
               ,
               against
               Turks
               and
               Pagans
               .
            
             
               4.
               
               
                 An
                 ex
                 hoc
                 verbo
                 vere
                 sit
                 fundata
                 religio
                 〈◊〉
                 ,
              
               whether
               the
               Scripture
               being
               Gods
               Word
               ,
               our
               religion
               be
               truly
               grounded
               upon
               it
               ,
               against
               Jews
               and
               Hereticks
               .
            
          
           
             For
             the
             first
             and
             second
             ,
             our
             warrant
             and
             direction
             is
             from
             the
             Apostle
             .
             He
             〈◊〉
             
             cometh
             to
             God
             must
             beleeve
             that
             God
             is
             ,
             and
             that
             he
             is
             a
             rewarder
             of
             them
             that
             seek
             him
             .
             Wherein
             three
             things
             are
             observable
             .
          
           
             
               1.
               
               That
               the
               end
               and
               fruit
               of
               our
               religion
               is
               to
               come
               to
               God.
               
            
             
               2.
               
               That
               the
               means
               to
               attain
               to
               that
               end
               or
               fruit
               is
               by
               beleeving
               .
            
             
               3.
               
               That
               we
               must
               beleeve
               concerning
               God
               these
               two
               things
               ,
               viz.
               
            
          
           
             First
             ,
             
               Esse
               Deum
            
             ,
             that
             there
             is
             a
             God.
             
          
           
             Secondly
             ,
             
               Bonis
               bonum
               tribuere
               ,
               malis
               malum
               ,
            
             that
             he
             giveth
             good
             things
             to
             the
             good
             ,
             and
             evil
             to
             the
             wicked
             .
          
           
             1.
             
             That
             the
             end
             and
             fruit
             of
             our
             religion
             is
             to
             come
             to
             God
             ,
             is
             the
             first
             step
             .
             There
             
             hath
             been
             much
             beating
             of
             the
             brain
             to
             finde
             out
             true
             felicity
             ;
             the
             reason
             is
             ,
             because
             naturally
             every
             man
             desires
             that
             which
             is
             good
             .
             The
             〈◊〉
             tels
             us
             as
             much
             ,
             that
             it
             
             was
             that
             which
             men
             thirsted
             after
             in
             his
             time
             .
             There
             〈◊〉
             many
             that
             say
             ,
             Who
             will
             shew
             us
             any
             good
             ?
             S.
             Augustine
             saith
             ,
             that
             Varro
             had
             observed
             in
             his
             book
             of
             Philophy
             such
             variety
             of
             opinions
             concerning
             this
             
               summum
               bonum
            
             ,
             chief
             good
             ,
             that
             they
             amounted
             to
             288
             Sects
             ,
             as
             he
             cals
             them
             .
             And
             the
             reason
             that
             man
             is
             naturally
             〈◊〉
             of
             good
             is
             ,
             because
             no
             man
             of
             himself
             is
             happy
             .
             The
             Epithets
             given
             to
             man
             makes
             this
             plain
             enough
             ,
             as
             
               Nudus
               ,
               Miser
            
             ,
             Naked
             ,
             Wretched
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             feeble
             creature
             ,
             a
             true
             embleme
             of
             infirmity
             ,
             and
             the
             like
             .
             So
             that
             happinesse
             not
             being
             in
             man
             himself
             ,
             it
             must
             needs
             accrew
             to
             him
             by
             coming
             to
             some
             other
             thing
             ,
             that
             is
             ,
             to
             God.
             
          
           
             It
             is
             true
             and
             undeniable
             ,
             that
             while
             man
             kept
             Gods
             Commandements
             ,
             and
             submitted
             his
             wisdom
             to
             Gods
             will
             ,
             he
             was
             partaker
             of
             Gods
             goodnesse
             ,
             and
             in
             the
             state
             of
             happinesse
             .
             But
             disobeying
             his
             will
             ,
             and
             departing
             from
             him
             ,
             he
             became
             miserable
             many
             wayes
             .
             For
             first
             he
             fell
             into
             sin
             .
             Secondly
             ,
             into
             shame
             .
             Thirdly
             ,
             into
             fear
             .
             Fourthly
             ,
             into
             travel
             ,
             care
             ,
             and
             vexation
             ,
             of
             body
             and
             minde
             .
             Fifthly
             and
             lastly
             ,
             into
             death
             ,
             lost
             all
             his
             former
             happinesse
             ,
             and
             fell
             into
             a
             sea
             of
             misery
             and
             infelicity
             ,
             which
             cannot
             be
             repaired
             ,
             but
             by
             coming
             again
             to
             God.
             
          
           
             There
             are
             some
             of
             several
             opinions
             ,
             that
             think
             a
             man
             may
             enjoy
             true
             felicity
             in
             this
             world
             ,
             and
             of
             himself
             ,
             without
             having
             an
             eye
             to
             God.
             They
             may
             be
             reduced
             to
             five
             sorts
             .
          
           
             
               1.
               
               Worldlings
               conceive
               true
               felicity
               to
               consist
               in
               wealth
               .
            
             
               2.
               
               Polititians
               in
               honour
               .
            
             
               3.
               
               Epicures
               in
               pleasure
               .
            
             
               4.
               
               Stoicks
               in
               moral
               vertues
               .
            
             
               5.
               
               Platonicks
               〈◊〉
               contemplation
               .
            
          
           
             Against
             these
             severally
             in
             order
             we
             shall
             make
             some
             exceptions
             .
          
           
             
               
                 
                   
                     
                       1.
                       
                       Riches
                       are
                       not
                       the
                       
                         Summum
                         bonum
                      
                       .
                    
                     
                       1.
                       
                       Wealth
                       is
                       not
                       to
                       be
                       desired
                       in
                       regard
                       of
                       it self
                       ,
                       but
                       onely
                       to
                       supply
                       the
                       〈◊〉
                       of
                       nature
                       ,
                       as
                       food
                       ,
                       raiment
                       ,
                       &c.
                       to
                       preserve
                       Nature
                       from
                       sailing
                       or
                       decaying
                       ,
                       or
                       to
                       repair
                       or
                       amend
                       it
                       ,
                       but
                       not
                       to
                       bring
                       it
                       to
                       a
                       higher
                       estate
                       ,
                       above
                       Nature
                       ,
                       for
                       that
                       riches
                       cannot
                       effect
                       ,
                       but
                       that
                       which
                       is
                       true
                       felicity
                       can
                       do
                       both
                       .
                    
                     
                       2.
                       
                       The
                       end
                       of
                       man
                       is
                       better
                       then
                       man
                       it self
                       ,
                       but
                       these
                       are
                       worse
                       then
                       man
                       ;
                       for
                       a
                       man
                       for
                       his
                       life
                       will
                       give
                       the
                       whole
                       world
                       .
                       If
                       he
                       were
                       possessour
                       of
                       all
                       the
                       wealth
                       in
                       
                       the
                       world
                       ,
                       he
                       would
                       part
                       with
                       it
                       to
                       save
                       his
                       life
                       .
                       The
                       devil
                       could
                       say
                       ,
                       skin
                       for
                       skin
                       ,
                       and
                       all
                       that
                       a
                       man
                       hath
                       will
                       he
                       give
                       for
                       his
                       life
                       .
                    
                     
                       3.
                       
                       It
                       were
                       strange
                       ,
                       that
                       happinesse
                       should
                       consist
                       in
                       that
                       ,
                       of
                       which
                       ,
                       much
                       dispute
                       hath
                       ever
                       been
                       ,
                       whether
                       it
                       be
                       good
                       or
                       evil
                       .
                       Seneca
                       saith
                       ,
                       
                         Semper
                         eguerunt
                         interprete
                      
                       ,
                       the
                       resolution
                       is
                       yet
                       to
                       make
                       .
                    
                     
                       4.
                       
                       They
                       cannot
                       make
                       a
                       man
                       good
                       that
                       is
                       possessour
                       of
                       them
                       ,
                       though
                       they
                       make
                       him
                       great
                       .
                    
                     
                       5.
                       
                       The
                       Coelestial
                       Creatures
                       are
                       blessed
                       and
                       happy
                       ,
                       though
                       they
                       enjoy
                       them
                       not
                       .
                    
                     
                       6.
                       
                       They
                       are
                       not
                       alwayes
                       profitable
                       ,
                       but
                       sometimes
                       hurtful
                       .
                    
                     
                       7.
                       
                       If
                       it
                       should
                       be
                       granted
                       that
                       true
                       felicity
                       consists
                       in
                       them
                       ,
                       then
                       men
                       should
                       not
                       be
                       esteemed
                       by
                       what
                       they
                       are
                       ;
                       but
                       by
                       that
                       they
                       possesse
                       :
                       and
                       then
                       a
                       mans
                       full
                       bag
                       is
                       better
                       then
                       himself
                       .
                    
                     
                       8.
                       
                       The
                       goodnesse
                       of
                       riches
                       consists
                       in
                       the
                       use
                       and
                       spending
                       of
                       them
                       ,
                       and
                       by
                       that
                       reason
                       ,
                       
                         summa
                         esset
                         foelicitas
                         ,
                         in
                         discedendo
                         a
                         foelicitate
                         ,
                      
                       a
                       mans
                       chief
                       happinesse
                       were
                       to
                       part
                       with
                       his
                       felicity
                       .
                    
                     
                       9.
                       
                       As
                       no
                       man
                       esteems
                       the
                       goodnesse
                       of
                       a
                       sword
                       by
                       the
                       richnesse
                       of
                       the
                       〈◊〉
                       ,
                       or
                       a
                       horse
                       by
                       his
                       trappings
                       ,
                       so
                       neither
                       can
                       a
                       man
                       be
                       judged
                       good
                       by
                       the
                       abundance
                       of
                       his
                       wealth
                       .
                    
                     
                       In
                       these
                       respects
                       Wealth
                       or
                       Riches
                       cannot
                       be
                       true
                       happinesse
                       .
                    
                  
                   
                     
                       2.
                       
                       Happinesse
                       is
                       not
                       found
                       in
                       Honour
                       .
                    
                     
                       1.
                       
                       For
                       Philosophers
                       themselves
                       say
                       ,
                       that
                       
                         Honor
                         est
                         virtutis
                         umbra
                      
                       ,
                       Honor
                       is
                       but
                       the
                       shadow
                       of
                       vertue
                       ,
                       and
                       we
                       know
                       ,
                       that
                       we
                       ought
                       to
                       follow
                       the
                       substance
                       (
                       which
                       is
                       vertue
                       )
                       and
                       leave
                       the
                       shadow
                       .
                    
                     
                       2.
                       
                       In
                       Honour
                       ,
                       there
                       must
                       be
                       as
                       well
                       the
                       Honourer
                       as
                       the
                       Honoured
                       :
                       and
                       of
                       necessity
                       ,
                       there
                       are
                       more
                       Honourers
                       then
                       Honoured
                       :
                       so
                       that
                       there
                       are
                       many
                       unhappy
                       ,
                       and
                       but
                       few
                       in
                       felicity
                       :
                       if
                       honour
                       should
                       be
                       happinesse
                       .
                    
                     
                       3.
                       
                       As
                       men
                       may
                       be
                       honoured
                       by
                       some
                       ,
                       so
                       they
                       are
                       despised
                       and
                       envied
                       by
                       others
                       ,
                       therefore
                       men
                       in
                       honour
                       are
                       
                         foelices
                         in
                         parte
                      
                       ,
                       happy
                       in
                       part
                       onely
                       ,
                       and
                       therefore
                       not
                       truly
                       happy
                       .
                    
                     
                       4.
                       
                       If
                       it
                       be
                       objected
                       ,
                       that
                       if
                       men
                       be
                       not
                       honoured
                       by
                       all
                       ,
                       that
                       are
                       
                         honore
                         digni
                      
                       worthy
                       of
                       honour
                       ,
                       it
                       is
                       their
                       faults
                       that
                       should
                       honour
                       them
                       ;
                       this
                       brings
                       us
                       back
                       to
                       the
                       first
                       answer
                       ,
                       That
                       honour
                       is
                       but
                       the
                       shadow
                       of
                       vertue
                       ,
                       and
                       therefore
                       not
                       happinesse
                       it self
                       .
                    
                     
                       5.
                       
                       Honour
                       is
                       good
                       ,
                       if
                       it
                       were
                       
                         sine
                         sera
                         &
                         clave
                      
                       ,
                       without
                       lock
                       or
                       key
                       ,
                       without
                       dependance
                       ,
                       which
                       it
                       is
                       not
                       ;
                       for
                       honour
                       dependeth
                       upon
                       other
                       mens
                       mouths
                       ,
                       and
                       hath
                       no
                       stability
                       .
                       Now
                       that
                       felicity
                       ,
                       which
                       is
                       as
                       mutable
                       as
                       a
                       Camelion
                       ,
                       cannot
                       be
                       true
                       happinesse
                       .
                       We
                       see
                       it
                       to
                       be
                       true
                       in
                       our
                       Saviour
                       ,
                       for
                       by
                       the
                       same
                       people
                       that
                       he
                       was
                       honoured
                       in
                       a
                       triumph
                       to
                       Jerusalem
                       ,
                       within
                       few
                       dayes
                       after
                       he
                       was
                       led
                       in
                       a
                       disgraceful
                       manner
                       to
                       be
                       crucified
                       .
                    
                     
                       Therefore
                       in
                       Honour
                       consists
                       no
                       true
                       happinesse
                       .
                    
                  
                   
                     
                       3.
                       
                       In
                       Pleasure
                       ,
                       there
                       can
                       be
                       no
                       true
                       felicity
                       .
                    
                     
                       1.
                       
                       The
                       very
                       frame
                       of
                       the
                       body
                       speaks
                       against
                       it
                       :
                       for
                       there
                       are
                       but
                       two
                       parts
                       of
                       it
                       ,
                       (
                       as
                       the
                       Epicures
                       hold
                       )
                       capable
                       of
                       it
                       .
                       1.
                       
                       For
                       the
                       one
                       they
                       wisht
                       to
                       be
                       like
                       Cranes
                       .
                       And
                       for
                       the
                       other
                       like
                       Sparrows
                       .
                    
                     
                       2
                       Seeing
                       man
                       is
                       spiritual
                       and
                       intellectual
                       ,
                       and
                       pleasure
                       sensible
                       ,
                       in
                       following
                       delight
                       ,
                       he
                       descends
                       to
                       a
                       thing
                       inferior
                       to
                       himself
                       ,
                       but
                       felicity
                       must
                       be
                       in
                       summo
                       ,
                       above
                       him
                       .
                       Seneca
                       wished
                       rather
                       to
                       have
                       been
                       unborn
                       then
                       to
                       have
                       been
                       born
                       to
                       this
                       end
                       ,
                       
                         Super
                         lectum
                         jacere
                         vinum
                         potare
                         &c.
                         
                      
                       As
                       the
                       Prophet
                       hath
                       it
                       ,
                       To
                       lie
                       in
                       bed
                       ,
                       
                       and
                       drink
                       wine
                       &c.
                       
                    
                     
                       3
                       Man
                       should
                       be
                       more
                       miserable
                       then
                       the
                       beast
                       ,
                       if
                       pleasure
                       should
                       be
                       his
                       end
                       .
                       For
                       
                       they
                       vse
                       pleasures
                       openly
                       and
                       freely
                       ,
                       while
                       man
                       is
                       ashamed
                       to
                       vse
                       some
                       pleasures
                       in
                       publike
                       view
                       .
                       Again
                       thy
                       do
                       it
                       without
                       remorse
                       of
                       conscience
                       ,
                       and
                       man
                       after
                       the
                       act
                       of
                       pleasure
                       is
                       〈◊〉
                       in
                       conscience
                       ;
                       yet
                       no
                       man
                       will
                       say
                       ,
                       that
                       beasts
                       have
                       true
                       felicity
                       .
                    
                     
                       4
                       Again
                       ,
                       the
                       Philosophers
                       hold
                       ,
                       that
                       pleasure
                       without
                       moderation
                       is
                       not
                       good
                       ;
                       
                       and
                       if
                       pleasure
                       be
                       true
                       felicity
                       ,
                       then
                       the
                       vertues
                       of
                       Temperance
                       ,
                       Abstinence
                       ,
                       Continency
                       ,
                       &c.
                       were
                       lost
                       .
                       
                         Temperantia
                         est
                         abstinentia
                         a
                         voluptatibus
                      
                       ,
                       Temperance
                       (
                       defined
                       )
                       is
                       abstinence
                       from
                       pleasures
                       :
                       so
                       that
                       if
                       pleasure
                       be
                       true
                       felicity
                       ,
                       and
                       that
                       
                       without
                       moderation
                       it
                       is
                       not
                       good
                       ,
                       then
                       it
                       follows
                       that
                       abstinence
                       from
                       felicity
                       ,
                       is
                       〈◊〉
                       ,
                       and
                       that
                       he
                       is
                       continent
                       who
                       abstaineth
                       from
                       felicity
                       .
                    
                     
                       
                         5.
                         
                         Plutarch
                      
                       is
                       confident
                       ,
                       that
                       if
                       an
                       Epicure
                       knew
                       that
                       he
                       had
                       but
                       one
                       hour
                       to
                       live
                       ,
                       and
                       were
                       put
                       to
                       his
                       choice
                       ,
                       whether
                       he
                       would
                       spend
                       that
                       hour
                       in
                       sport
                       and
                       pleasure
                       ,
                       or
                       do
                       some
                       notable
                       act
                       to
                       eternize
                       his
                       name
                       ,
                       that
                       he
                       would
                       make
                       election
                       of
                       the
                       latter
                       ,
                       and
                       thereby
                       condemn
                       his
                       own
                       opinion
                       of
                       felicity
                       in
                       pleasure
                       himself
                       .
                    
                     
                       No
                       true
                       felicity
                       then
                       in
                       pleasure
                       .
                    
                  
                   
                     
                       4.
                       
                       Nor
                       yet
                       in
                       Vertue
                       .
                    
                     
                       1.
                       
                       The
                       vertues
                       in
                       which
                       the
                       Stoicks
                       place
                       felicity
                       are
                       meerly
                       morall
                       ,
                       and
                       they
                       are
                       onely
                       to
                       pacifie
                       the
                       disordered
                       passions
                       of
                       the
                       minde
                       ,
                       our
                       affections
                       :
                       and
                       the
                       pacifying
                       of
                       them
                       is
                       to
                       bring
                       ease
                       to
                       our
                       actions
                       :
                       and
                       every
                       action
                       〈◊〉
                       
                         propter
                         finem
                      
                       ,
                       for
                       some
                       end
                       :
                       there
                       being
                       therefore
                       other
                       ends
                       besides
                       these
                       ,
                       there
                       is
                       no
                       felicity
                       in
                       them
                       .
                    
                     
                       2.
                       
                       Every
                       vertue
                       hath
                       its
                       severall
                       use
                       ,
                       as
                       Justice
                       to
                       preserve
                       peace
                       ,
                       fortitude
                       to
                       procure
                       peace
                       ,
                       and
                       the
                       like
                       :
                       therefore
                       these
                       have
                       further
                       ends
                       then
                       for
                       themselves
                       ,
                       and
                       so
                       are
                       not
                       true
                       felicity
                       .
                    
                     
                       3.
                       
                       Prudence
                       (
                       accompted
                       by
                       them
                       the
                       prime
                       vertue
                       )
                       is
                       nothing
                       but
                       to
                       direct
                       us
                       to
                       the
                       end
                       ,
                       and
                       is
                       not
                       the
                       end
                       it self
                       :
                       therefore
                       not
                       felicity
                       it self
                       .
                    
                     
                       In
                       Vertue
                       then
                       no
                       true
                       felicity
                       .
                    
                  
                   
                     
                       5.
                       
                       Neither
                       in
                       contemplation
                       .
                    
                     
                       1.
                       
                       For
                       it
                       is
                       an
                       absurd
                       thing
                       in
                       nature
                       ,
                       that
                       any
                       thing
                       should
                       be
                       long
                       in
                       getting
                       ,
                       and
                       short
                       in
                       fruition
                       or
                       enjoying
                       :
                       but
                       contemplation
                       is
                       ever
                       in
                       getting
                       ,
                       so
                       that
                       it
                       cannot
                       be
                       long
                       in
                       fruition
                       :
                       therefore
                       no
                       felicity
                       in
                       it
                       .
                    
                     
                       2
                       ,
                       Our
                       contemplation
                       is
                       onely
                       
                         in
                         posse
                      
                       ,
                       in
                       what
                       may
                       be
                       ,
                       and
                       to
                       be
                       happy
                       is
                       
                         〈◊〉
                         in
                         actum
                      
                       ,
                       to
                       be
                       drawn
                       into
                       action
                       ,
                       but
                       to
                       say
                       that
                       this
                       posse
                       may
                       be
                       brought
                       to
                       a
                       perfect
                       act
                       ,
                       were
                       absurd
                       ;
                       for
                       there
                       is
                       no
                       man
                       can
                       say
                       ,
                       there
                       is
                       nothing
                       but
                       I
                       know
                       it
                       .
                    
                     
                       3.
                       
                       By
                       their
                       own
                       confession
                       ,
                       we
                       know
                       not
                       the
                       essential
                       form
                       of
                       any
                       ,
                       no
                       ,
                       not
                       of
                       the
                       most
                       vile
                       Creature
                       ,
                       and
                       we
                       are
                       ignorant
                       in
                       most
                       familiar
                       things
                       to
                       us
                       :
                       and
                       how
                       much
                       more
                       dim
                       and
                       unperfect
                       is
                       our
                       knowledge
                       in
                       more
                       divine
                       natures
                       ,
                       and
                       in
                       God
                       himself
                       ,
                       of
                       whom
                       we
                       know
                       nothing
                       but
                       by
                       privation
                       :
                       as
                       that
                       he
                       is
                       not
                       finite
                       ,
                       and
                       comprehensible
                       and
                       the
                       like
                       .
                    
                     
                       4.
                       
                       They
                       testifie
                       of
                       themselves
                       that
                       they
                       know
                       nothing
                       .
                       
                         Hoc
                         〈◊〉
                         〈◊〉
                         ,
                         me
                         nihil
                         scire
                         ,
                      
                       said
                       Socrates
                       ,
                       this
                       one
                       thing
                       onely
                       I
                       know
                       ,
                       that
                       I
                       know
                       nothing
                       .
                       Aristotle
                       confest
                       that
                       he
                       had
                       spent
                       his
                       time
                       ,
                       and
                       had
                       onely
                       
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                         〈◊〉
                      
                       Owls
                       eyes
                       in
                       contemplating
                       heavenly
                       essences
                       .
                       Simonides
                       that
                       the
                       more
                       he
                       contemplated
                       on
                       Gods
                       essence
                       ,
                       the
                       farther
                       off
                       he
                       confest
                       himself
                       to
                       be
                       .
                       Heraclitus
                       cryed
                       out
                       ,
                       
                         In
                         〈◊〉
                         est
                      
                       ,
                       it
                       is
                       so
                       deep
                       I
                       cannot
                       sound
                       it
                       .
                       And
                       
                         maxima
                         pars
                         〈◊〉
                         quae
                         scimus
                         ,
                         est
                         minima
                         〈◊〉
                         quae
                         ignoramus
                         ,
                      
                       the
                       greatest
                       part
                       of
                       that
                       we
                       know
                       ,
                       is
                       the
                       least
                       part
                       of
                       that
                       we
                       know
                       not
                       .
                    
                     
                       No
                       felicity
                       then
                       in
                       contemplation
                       .
                    
                  
                
              
            
          
           
             Thus
             much
             for
             particular
             exceptions
             against
             these
             opinions
             of
             felicity
             ,
             now
             generally
             against
             them
             all
             demonstrative
             .
          
           
             That
             there
             is
             no
             true
             happinesse
             in
             any
             thing
             besides
             God.
             
          
           
             The
             Philosophers
             propound
             two
             things
             in
             their
             〈◊〉
             .
             1.
             
             
               Terminus
               appetitus
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             contentednesse
             or
             satisfaction
             of
             the
             appetite
             .
             2.
             
             Perpetuity
             or
             continuance
             of
             that
             satisfaction
             .
          
           
             1.
             
             To
             come
             to
             any
             thing
             but
             to
             God
             ,
             
               non
               facit
               terminum
               appetitui
            
             ,
             it
             satisfieth
             not
             our
             appetite
             ,
             for
             
               ut
               ponatur
               terminus
               appetitui
            
             ,
             to
             set
             a
             bound
             to
             our
             appetite
             there
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             contentednesse
             .
             And
             this
             cannot
             be
             without
             satisfaction
             .
             Nor
             can
             any
             thing
             satisfie
             the
             appetite
             ,
             but
             God
             alone
             ,
             because
             it
             was
             ordained
             to
             receive
             God
             :
             all
             the
             world
             is
             too
             little
             to
             fill
             it
             .
             Saint
             Augustine
             saith
             ,
             
               Domine
               ,
               tu
               fecisti
               me
               propter
               te
               ,
               nec
               quiescat
               anima
               mea
               ,
               donec
               veniat
               ad
               te
               ,
            
             Lord
             thou
             hast
             made
             me
             for
             thee
             ,
             and
             my
             soul
             will
             not
             be
             satisfied
             till
             it
             come
             to
             thee
             .
             For
             without
             God
             there
             is
             〈◊〉
             universal
             good
             ,
             therefore
             some
             want
             ,
             and
             consequently
             a
             desire
             to
             have
             that
             which
             is
             wanting
             ,
             and
             the
             appetite
             being
             unsatisfied
             ,
             unquietnesse
             followeth
             ,
             and
             so
             no
             felicity
             .
          
           
           
             2
             This
             is
             apparant
             in
             the
             example
             of
             riches
             ,
             and
             the
             desire
             of
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Desire
             and
             appetite
             hath
             its
             name
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             word
             expressing
             an
             earnest
             motion
             ;
             
               ardere
               ,
               flagrare
               cupiditate
            
             ,
             to
             burn
             ,
             or
             flame
             with
             〈◊〉
             :
             in
             which
             re
             :
             spect
             it
             is
             called
             
               ardens
               appetitus
            
             ,
             an
             ardent
             desire
             .
             Now
             if
             a
             man
             heap
             never
             so
             much
             wood
             upon
             a
             fire
             ,
             though
             at
             the
             first
             it
             seeme
             to
             put
             it
             out
             ,
             yet
             by
             little
             and
             little
             the
             fire
             waxeth
             bigger
             by
             reason
             of
             it
             ,
             and
             is
             as
             apt
             to
             receive
             more
             wood
             ,
             as
             it
             was
             in
             the
             beginning
             .
             And
             so
             it
             fares
             in
             the
             desire
             of
             riches
             ,
             the
             more
             matter
             is
             ministred
             ,
             the
             lesse
             the
             desire
             is
             quenched
             ,
             but
             still
             encreaseth
             till
             it
             come
             to
             be
             infinite
             .
             
               Quomodo
               ejus
               sitim
               extingues
               ,
               cujus
               sitis
               expatu
               crescit
               ?
            
             How
             then
             will
             you
             quench
             his
             thirst
             ,
             who
             the
             more
             he
             drinks
             ,
             the
             more
             he
             may
             .
             Therefore
             there
             is
             no
             worldly
             thing
             that
             can
             satisfie
             mans
             appetite
             .
             Riches
             were
             not
             made
             to
             fill
             a
             mans
             minde
             ,
             no
             more
             then
             Learning
             to
             fill
             a
             bag
             ,
             or
             the
             ayre
             to
             satisfie
             an
             hungry
             belly
             .
          
           
             3.
             
             Presuppose
             that
             the
             minde
             could
             be
             capable
             to
             receive
             or
             be
             satisfied
             with
             riches
             ,
             yet
             are
             they
             not
             proper
             to
             the
             soul
             of
             man
             :
             and
             the
             rule
             is
             
               Oportet
               〈◊〉
               〈◊〉
               desideranti
            
             ,
             That
             which
             is
             principally
             desired
             should
             ever
             be
             given
             to
             the
             desiring
             .
          
           
             4
             But
             grant
             all
             this
             ,
             yet
             when
             a
             man
             hath
             all
             he
             desireth
             ,
             yet
             he
             may
             have
             a
             new
             appetite
             ,
             and
             so
             ,
             after
             he
             hath
             filled
             one
             bag
             ,
             he
             may
             desire
             to
             fill
             another
             
             and
             after
             one
             Barne
             ,
             another
             .
             Hence
             it
             is
             ,
             that
             such
             are
             compared
             to
             the
             Horse-leeches
             two
             daughters
             ,
             that
             cry
             Give
             ,
             Give
             ,
             and
             to
             the
             greedy
             Mastiffe
             ,
             that
             swalloweth
             up
             whole
             morsells
             ,
             as
             fast
             as
             they
             are
             cast
             to
             him
             .
             And
             this
             appears
             most
             plainly
             in
             Alexander
             ,
             who
             shed
             many
             tears
             ,
             because
             there
             were
             no
             more
             worlds
             for
             him
             to
             conquer
             .
             Theocritus
             saith
             of
             the
             covetous
             man.
             That
             first
             he
             begins
             with
             
               Mille
               〈◊〉
               errant
               in
               〈◊〉
               agni
               ,
            
             I
             have
             a
             thousand
             Lambs
             feeding
             in
             the
             mountaines
             ,
             and
             having
             gotten
             a
             thousand
             ,
             his
             desire
             goes
             higher
             by
             degrees
             ,
             and
             saith
             ,
             
               〈◊〉
               est
               〈◊〉
               〈◊〉
            
             ,
             he
             is
             but
             a
             poor
             man
             that
             can
             number
             his
             cattell
             ;
             or
             tell
             how
             many
             he
             hath
             .
          
           
             Therefore
             we
             may
             well
             conclude
             ,
             that
             all
             wayes
             which
             tend
             not
             to
             God
             are
             unnatural
             ,
             and
             so
             are
             all
             other
             desires
             :
             they
             are
             like
             to
             drink
             to
             an
             hydropical
             man
             ,
             they
             satisfie
             not
             ,
             but
             bring
             us
             out
             of
             the
             way
             ,
             so
             that
             we
             shall
             never
             come
             to
             our
             journeys
             end
             ,
             nor
             enjoy
             true
             felicity
             by
             them
             .
          
           
             1.
             
             The
             other
             is
             perpetuity
             .
             And
             where
             this
             is
             wanting
             ,
             there
             ariseth
             fear
             of
             
             loosing
             the
             felicity
             we
             have
             ,
             which
             begets
             disquiet
             and
             anxiety
             ,
             and
             so
             no
             selicity
             .
             But
             this
             perpetuity
             is
             not
             ,
             neither
             can
             it
             be
             in
             any
             thing
             but
             in
             God
             alone
             :
             for
             though
             we
             continue
             ,
             yet
             shall
             all
             things
             else
             passe
             ,
             as
             it
             was
             with
             Job
             ,
             
             and
             the
             rich
             man
             in
             the
             Gospel
             .
             We
             get
             them
             not
             without
             great
             labour
             ,
             and
             
             being
             gotten
             ,
             they
             are
             (
             as
             the
             Prophet
             speakes
             )
             but
             as
             a
             spiders
             web
             ,
             which
             
             may
             suddenly
             be
             swept
             away
             :
             or
             as
             a
             Cockatrices
             egge
             ,
             he
             that
             eateth
             of
             it
             dieth
             ,
             and
             that
             which
             is
             crushed
             breaketh
             out
             into
             a
             viper
             .
             Saint
             Augustine
             saith
             of
             them
             ,
             
               Si
               non
               habent
               finem
               suum
               ,
               habebunt
               finem
               tuum
               ,
            
             if
             riches
             have
             not
             an
             end
             ,
             the
             owner
             will.
             
          
           
             2.
             
             The
             uncertainty
             of
             these
             things
             appear
             in
             this
             ,
             that
             money
             is
             subject
             to
             the
             violence
             of
             theeves
             ,
             merchandise
             to
             storms
             at
             sea
             ,
             cattel
             to
             the
             rot
             ,
             buildings
             to
             casualty
             of
             fire
             ,
             as
             casuall
             are
             they
             all
             as
             uncertainty
             it self
             ;
             like
             to
             a
             brittle
             glasse
             subject
             to
             perish
             by
             a
             small
             knock
             .
             Saint
             Chrysostome
             hath
             an
             excellent
             
             expression
             to
             this
             purpose
             ,
             
               Omnia
               bona
               mundi
               triplex
               interitus
               tollit
               :
               aut
               ex
               〈◊〉
               ipsis
               veterascunt
               ,
               aut
               〈◊〉
               Dominorum
               consumuntur
               ,
               aut
               ab
               extraneis
               dolo
               ,
               vel
               violentia
               ,
               vel
               calumnia
               diripiuntur
               ,
            
             the
             good
             things
             of
             this
             world
             passe
             from
             us
             three
             wayes
             ;
             either
             they
             become
             old
             or
             worth
             nothing
             of
             themselves
             ,
             or
             they
             are
             consumed
             by
             the
             riot
             of
             their
             possessors
             ,
             or
             they
             are
             taken
             away
             by
             the
             deceit
             ,
             violence
             ,
             or
             cavillation
             of
             others
             .
          
           
             Therefore
             no
             perpetuity
             in
             them
             .
          
           
             3.
             
             But
             in
             coming
             to
             God
             there
             is
             both
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             safety
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             stability
             ,
             and
             therefore
             in
             God
             and
             in
             him
             alone
             is
             true
             and
             perfect
             felicity
             ,
             for
             as
             Christ
             said
             to
             the
             Woman
             of
             Samaria
             ,
             Whosoever
             drinketh
             of
             this
             water
             ,
             shall
             never
             thirst
             ,
             if
             thou
             wilt
             have
             the
             water
             of
             life
             ,
             go
             to
             the
             
             〈◊〉
             ,
             for
             in
             
               fonte
               〈◊〉
            
             ,
             there
             is
             satiety
             :
             so
             if
             we
             will
             have
             true
             felicity
             ,
             
             and
             the
             
               summum
               bonum
            
             the
             chief
             goodnesse
             ,
             we
             must
             go
             to
             God
             the
             fountain
             of
             all
             goodnesse
             .
             God
             is
             
               universale
               bonum
               ,
               primum
               bonum
               ,
               fons
               boni
               ,
               &c.
            
             universall
             good
             ,
             the
             chief
             good
             ,
             the
             fountain
             of
             goodnesse
             ,
             &c.
             
          
           
             This
             is
             verified
             by
             David
             ,
             In
             thy
             presence
             (
             saith
             he
             to
             God
             )
             is
             fulnesse
             of
             joy
             ,
             
             there
             's
             
               terminus
               appetitus
            
             ,
             a
             bounding
             of
             the
             appetite
             ,
             and
             at
             thy
             right
             hand
             is
             pleasure
             for
             evermore
             ,
             there
             's
             perpetuity
             .
             The
             contrary
             is
             proved
             by
             Solomon
             ,
             who
             (
             through
             the
             whole
             book
             of
             the
             Preacher
             )
             confesseth
             that
             he
             found
             nothing
             under
             the
             sun
             but
             vanity
             .
             Yea
             the
             very
             Heathen
             themselves
             acknowledge
             as
             much
             .
             The
             Sybils
             oracles
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifying
             ,
             to
             have
             prosperity
             from
             God
             ,
             〈◊〉
             that
             the
             onely
             felicity
             of
             man
             consists
             in
             coming
             to
             God.
             And
             Pythagoras
             golden
             verses
             ,
             Plato
             in
             his
             tenth
             book
             
               de
               republica
            
             ,
             and
             in
             
               Phaedone
               ,
               Hermes
               ,
               Plutarch
               ,
               Simplicius
            
             upon
             
               Epictetus
               ,
               Iamblichus
               de
               mysteriis
               ,
               &c
               ,
            
             all
             of
             them
             confesse
             as
             much
             .
          
           
             To
             come
             is
             either
             
               in
               itinere
               vel
               in
               appulsu
            
             ,
             either
             in
             the
             journey
             ,
             or
             in
             the
             arrival
             ,
             and
             the
             last
             step
             is
             commonly
             adventus
             ,
             the
             advent
             or
             coming
             ,
             so
             there
             is
             
               duplex
               foelicitas
            
             ,
             a
             two
             fold
             〈◊〉
             ,
             
               viae
               ,
               &
               vitae
            
             ,
             of
             the
             way
             ,
             and
             of
             the
             life
             ,
             of
             the
             way
             ,
             which
             is
             ,
             
               finis
               penultimus
            
             ,
             the
             penult
             end
             ,
             and
             of
             the
             life
             ,
             which
             is
             
               finis
               ultimus
            
             the
             〈◊〉
             end
             .
             Or
             as
             the
             Rabbins
             ,
             there
             is
             
               foelicitas
               atrii
               ,
               &
               triclinii
            
             ,
             the
             happinesse
             of
             the
             porch
             ,
             and
             of
             〈◊〉
             parlour
             ,
             we
             attain
             onely
             the
             former
             in
             this
             life
             ,
             and
             so
             as
             children
             are
             accounted
             freemen
             ,
             
               quia
               spe
               liberi
            
             ,
             because
             free
             through
             hope
             ,
             so
             are
             we
             happy
             in
             this
             life
             ,
             
               quia
               spe
               foelices
            
             ,
             because
             happy
             through
             hope
             ,
             
               vita
               quam
               hic
               vivimus
               ,
               non
               est
               vita
               nostra
               ,
               sed
               via
               ad
               vitam
               ,
               coetera
               hic
               habent
               vitam
               suam
               ,
            
             the
             life
             we
             live
             here
             is
             not
             our
             life
             ,
             but
             the
             way
             to
             life
             ,
             other
             things
             have
             their
             life
             here
             .
             And
             therefore
             Hebrews
             6.
             19.
             the
             estate
             of
             a
             Christian
             is
             compared
             to
             a
             ship
             tossed
             upon
             the
             sea
             ,
             his
             felicity
             to
             an
             anchor
             which
             is
             fastned
             in
             heaven
             ,
             within
             the
             vail
             ,
             and
             hope
             is
             the
             cable
             which
             holds
             him
             from
             sinking
             till
             he
             come
             to
             enjoy
             the
             end
             of
             his
             fai
             h.
             &c.
             
          
           
             So
             that
             the
             felicity
             of
             the
             Philosophers
             is
             disproved
             ,
             1.
             
             By
             special
             exceptions
             ,
             2.
             
             By
             general
             demonstrations
             ,
             3.
             
             By
             experience
             ,
             4.
             
             By
             their
             own
             confession
             .
          
           
             We
             may
             conlude
             this
             point
             with
             that
             of
             Saint
             
               Augustin
               .
               Domine
               〈◊〉
               nos
               propter
            
             
             
               te
               ,
               &
               inquietum
               est
               cor
               nostrum
               ,
               donec
               pervenerit
               ad
               te
               ,
            
             saith
             Saint
             Augustine
             ,
             Lord
             ,
             thou
             hast
             created
             us
             for
             thine
             own
             sake
             ,
             and
             our
             hearts
             will
             never
             be
             at
             quiet
             ,
             till
             we
             come
             to
             thee
             .
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               2.
               
               The
               way
               to
               come
               to
               God
               is
               onely
               by
               faith
               ,
               not
               by
               natural
               reason
               alone
               ,
               as
               the
               Manichees
               held
               ;
               reasons
               against
               them
               .
               The
               way
               by
               faith
               more
               certain
               .
               The
               necessity
               of
               belief
               .
               Rules
               for
               coming
               by
               faith
               .
            
          
           
             
               How
               to
               come
               to
               God.
               
            
             
               THe
               second
               general
               point
               is
               ,
               that
               the
               means
               to
               attain
               to
               the
               end
               (
               that
               is
               to
               come
               to
               God
               )
               is
               by
               faith
               .
               
                 Omnis
                 motus
                 ab
                 appetitu
                 est
              
               ,
               every
               motion
               is
               prosecuted
               by
               desire
               ,
               and
               
                 ut
                 moveatur
                 cognoscenda
                 est
                 via
              
               ,
               we
               must
               know
               the
               way
               before
               we
               〈◊〉
               to
               motion
               ,
               for
               
                 ignoti
                 nulla
                 est
                 cupido
              
               ,
               a
               man
               hath
               no
               lust
               or
               desire
               to
               attempt
               that
               whereof
               he
               is
               ignorant
               .
               Therefore
               in
               the
               first
               place
               the
               way
               must
               be
               known
               to
               go
               to
               God
               ,
               before
               we
               can
               come
               to
               him
               .
            
             
               There
               are
               two
               wayes
               to
               come
               to
               God
               ,
               one
               held
               by
               Hereticks
               which
               is
               by
               the
               reach
               of
               reason
               .
               2.
               
               The
               other
               held
               by
               Christians
               ,
               which
               is
               by
               faith
               .
            
             
               1.
               
               The
               Manichees
               (
               as
               Saint
               Augustin
               testifies
               of
               them
               )
               in
               opposition
               to
               the
               Catholiques
               ,
               
               held
               that
               men
               were
               to
               come
               to
               God
               by
               reason
               ,
               and
               not
               by
               belief
               :
               and
               therefore
               vaunted
               ,
               that
               whereas
               others
               did
               
                 imponere
                 jugum
                 credendi
              
               ,
               impose
               a
               yoke
               of
               beleeving
               upon
               men
               desirous
               to
               come
               to
               God
               ,
               that
               they
               would
               bring
               men
               to
               God
               ,
               by
               opening
               
                 fontem
                 sciendi
              
               the
               fountain
               of
               knowledge
               onely
               ,
               they
               would
               effect
               it
               by
               demonstration
               .
               This
               way
               because
               it
               was
               most
               plausible
               grew
               strongest
               ,
               and
               prevailed
               long
               :
               In
               so
               much
               that
               if
               any
               Philosopher
               had
               entred
               Christian
               religion
               he
               first
               became
               a
               Manichee
               :
               which
               appeared
               by
               Faustus
               the
               Manichee
               ,
               whose
               heresy
               was
               most
               dangerous
               and
               of
               longest
               continuance
               .
            
             
             
               The
               like
               sectaries
               are
               in
               our
               dayes
               ,
               who
               are
               called
               by
               the
               learned
               〈◊〉
               ,
               that
               must
               have
               a
               reason
               (
               forsooth
               )
               of
               every
               thing
               :
               and
               as
               long
               as
               you
               go
               with
               them
               in
               the
               way
               of
               reason
               ,
               they
               will
               keep
               you
               company
               ,
               so
               far
               will
               they
               go
               with
               you
               ,
               and
               no
               further
               .
            
             
               Therefore
               we
               are
               to
               prove
               ,
               that
               the
               way
               to
               God
               by
               belief
               ,
               is
               most
               convenient
               and
               necessary
               ,
               and
               that
               the
               way
               by
               reason
               without
               faith
               is
               the
               worst
               and
               most
               inconvenient
               .
               
            
             
               1
               If
               we
               must
               come
               to
               God
               by
               reason
               onely
               and
               knowledge
               ,
               then
               it
               wil
               〈◊〉
               follow
               ,
               that
               none
               shall
               be
               saved
               ,
               but
               the
               learned
               ,
               and
               those
               of
               excellent
               wit
               and
               capacity
               :
               for
               none
               but
               they
               are
               capable
               of
               demonstration
               :
               but
               that
               way
               (
               of
               all
               othe
               )
               is
               most
               inconvenient
               ,
               that
               but
               few
               onely
               can
               go
               in
               .
               This
               is
               ,
               as
               if
               many
               undertake
               a
               Journey
               together
               ,
               and
               because
               some
               can
               climbe
               hedges
               and
               ditches
               ,
               the
               rest
               must
               passe
               that
               way
               also
               .
               But
               Gods
               way
               is
               
                 Via
                 regia
              
               .
               The
               kings
               high-way
               .
            
             
               2
               Againe
               ,
               besides
               the
               excellency
               of
               wit
               and
               apprehension
               ,
               there
               are
               great
               paines
               necessarily
               required
               to
               come
               to
               knowledge
               :
               and
               many
               are
               so
               weake
               by
               nature
               ,
               that
               they
               cannot
               take
               the
               pains
               that
               shall
               be
               needful
               to
               acquire
               it
               :
               many
               also
               are
               so
               imployed
               in
               several
               affairs
               ,
               that
               they
               cannot
               spare
               somuch
               time
               as
               is
               requisit
               :
               and
               many
               (
               as
               we
               see
               by
               daily
               experience
               )
               that
               bend
               themselves
               that
               way
               ,
               are
               cut
               off
               before
               they
               can
               attain
               to
               it
               :
               so
               that
               we
               may
               say
               ,
               that
               if
               there
               were
               no
               other
               way
               to
               get
               the
               knowledge
               of
               God
               but
               by
               reason
               ,
               there
               would
               be
               few
               that
               should
               enjoy
               that
               felicity
               :
               But
               God
               hath
               prescribed
               a
               more
               compendious
               way
               :
               we
               need
               do
               no
               more
               ,
               then
               beleeve
               ,
               
                 &
                 〈◊〉
                 〈◊〉
              
               we
               have
               attained
               it
               .
            
             
               3
               And
               whereas
               they
               object
               as
               Porphirie
               did
               to
               the
               Christians
               of
               his
               time
               ,
               that
               too
               much
               Credulity
               is
               a
               signe
               of
               levity
               ,
               and
               was
               an
               hindrance
               to
               many
               in
               coming
               to
               God
               by
               belief
               ,
               we
               may
               1
               answer
               them
               by
               another
               saying
               of
               their
               own
               .
               
                 Nemo
                 credulus
                 ,
                 nisi
                 credis
                 stulto
                 aut
                 improbe
                 ,
              
               No
               man
               is
               to
               be
               accounted
               credulous
               ,
               but
               he
               that
               shall
               beleeve
               a
               fool
               or
               a
               knave
               .
               And
               of
               folly
               and
               impiety
               God
               must
               needs
               be
               acquitted
               ,
               lest
               we
               fall
               into
               Blasphemy
               .
               for
               Deus
               ,
               as
               he
               is
               
                 perfecta
                 veritas
              
               perfect
               truth
               and
               cannot
               deceive
               ,
               so
               is
               he
               perfect
               wisdom
               and
               perfect
               righteousnesse
               too
               ,
               even
               righteousnesse
               ,
               truth
               ,
               and
               wisdom
               it self
               ,
               and
               cannot
               erre
               ,
               therefore
               it
               is
               no
               danger
               to
               be
               taxed
               with
               credulity
               ,
               for
               coming
               to
               God
               by
               belief
               .
            
             
               Now
               ,
               that
               this
               way
               by
               beleeving
               is
               the
               surest
               and
               most
               certaine
               way
               ,
               cannot
               be
               denied
               ,
               because
               faith
               is
               grounded
               upon
               the
               word
               of
               God
               ,
               though
               published
               and
               set
               forth
               by
               man.
               And
               this
               appeareth
               by
               four
               effects
               or
               circumstances
               ,
               as
               Origen
               sets
               them
               down
               .
            
             
               
                 1
                 As
                 healing
                 of
                 incurable
                 diseases
                 ,
                 such
                 as
                 were
                 the
                 leprous
                 ,
                 hydropique
                 paralytique
                 ,
                 
                 and
                 men
                 possessed
                 with
                 unclean
                 spirits
                 ,
                 which
                 Physick
                 could
                 not
                 cure
                 .
              
               
                 2
                 By
                 raising
                 and
                 reviving
                 men
                 from
                 death
                 .
              
               
                 3
                 By
                 shaking
                 the
                 powers
                 of
                 heaven
                 .
              
               
                 4.
                 
                 In
                 that
                 simple
                 and
                 unlearned
                 men
                 ,
                 in
                 one
                 hour
                 proved
                 excellent
                 ,
                 and
                 wonderfully
                 skilsul
                 in
                 all
                 the
                 tongues
                 .
              
            
             
               And
               therefore
               ,
               there
               must
               needs
               have
               been
               a
               divine
               power
               in
               them
               that
               wrought
               these
               things
               ,
               whereby
               appeareth
               the
               certainty
               of
               the
               effect
               ,
               though
               not
               of
               thecause
               .
            
             
               2
               A
               second
               answer
               to
               Porphiries
               objection
               is
               .
               That
               the
               suspition
               of
               credulity
               appeares
               rather
               in
               the
               way
               of
               reason
               ,
               then
               faith
               :
               because
               ,
            
             
               
                 1
                 There
                 being
                 two
                 hundred
                 eighty
                 eight
                 severall
                 opinions
                 of
                 Philosophers
                 ,
                 and
                 every
                 one
                 of
                 them
                 having
                 a
                 reason
                 for
                 his
                 
                   summum
                   bonum
                
                 or
                 felicity
                 ,
                 there
                 must
                 needs
                 be
                 many
                 crosse
                 wayes
                 among
                 them
                 ;
                 And
                 the
                 way
                 of
                 truth
                 being
                 
                   simplex
                   &
                   〈◊〉
                
                 but
                 one
                 ,
                 it
                 were
                 impossi
                 le
                 for
                 a
                 man
                 ,
                 among
                 such
                 diversitie
                 of
                 opinions
                 to
                 be
                 in
                 any
                 certainty
                 ,
                 and
                 therefore
                 necessarily
                 must
                 fall
                 into
                 the
                 tax
                 of
                 greater
                 credulity
                 .
              
               
                 2
                 Aristotle
                 saith
                 ,
                 there
                 's
                 no
                 necessary
                 thing
                 without
                 mixture
                 of
                 contingency
                 in
                 it
                 :
                 
                 and
                 therefore
                 there
                 can
                 be
                 no
                 absolute
                 demonstration
                 ,
                 and
                 consequently
                 there
                 's
                 nothing
                 subject
                 to
                 knowledge
                 without
                 contradictory
                 opinions
                 .
                 And
                 this
                 being
                 so
                 ,
                 what
                 can
                 be
                 more
                 uncertain
                 ?
              
               
                 3
                 But
                 chiefly
                 in
                 the
                 knowledge
                 of
                 
                   prima
                   emia
                
                 things
                 that
                 have
                 the
                 first
                 being
                 ,
                 they
                 confesse
                 themselves
                 to
                 be
                 in
                 the
                 dark
                 ,
                 they
                 transcend
                 theire
                 understanding
                 ,
                 aswell
                 in
                 respect
                 of
                 the
                 object
                 ,
                 because
                 they
                 are
                 〈◊〉
                 immaterial
                 ,
                 without
                 matter
                 ,
                 as
                 of
                 the
                 fountain
                 or
                 cause
                 of
                 our
                 knowledge
                 ,
                 because
                 
                   Principia
                   rationis
                   a
                   sensibus
                   〈◊〉
                
                 ,
                 the
                 senses
                 are
                 doors
                 letting
                 in
                 what
                 reason
                 worketh
                 upon
                 .
              
               
                 
                 4.
                 
                 And
                 in
                 Metaphysiques
                 
                   Deus
                   &
                   coelestia
                   fensibus
                   non
                   subjiciuntur
                   ,
                
                 God
                 is
                 above
                 nature
                 ,
                 and
                 sense
                 can
                 give
                 no
                 reason
                 nor
                 rules
                 concerning
                 Coelestial
                 matters
                 :
                 our
                 reason
                 and
                 understanding
                 are
                 confounded
                 ;
                 but
                 they
                 are
                 simple
                 and
                 unconfounded
                 .
                 Therefore
                 we
                 cannot
                 come
                 to
                 God
                 by
                 reason
                 alone
                 ,
                 we
                 must
                 finde
                 out
                 some
                 other
                 way
                 .
              
               
                 
                   
                     1.
                     
                     The
                     way
                     of
                     necessity
                     then
                     must
                     be
                     by
                     faith
                     .
                     For
                     take
                     away
                     belief
                     ,
                     and
                     overthrow
                     
                     all
                     commerce
                     ,
                     men
                     will
                     be
                     friends
                     to
                     none
                     ,
                     nor
                     any
                     to
                     them
                     .
                     Saint
                     August
                     .
                     saith
                     ,
                     that
                     if
                     upon
                     our
                     report
                     of
                     that
                     we
                     have
                     seen
                     ,
                     to
                     another
                     that
                     was
                     not
                     present
                     ,
                     nor
                     did
                     see
                     that
                     which
                     we
                     related
                     ,
                     he
                     should
                     not
                     believe
                     it
                     ,
                     unlesse
                     we
                     make
                     proof
                     of
                     every
                     circumstance
                     conducing
                     to
                     the
                     sight
                     thereof
                     ,
                     
                       nonne
                       adigerit
                       nos
                       ad
                       insanidm
                    
                     ?
                     would
                     it
                     not
                     almost
                     drive
                     us
                     into
                     madnesse
                     ?
                  
                   
                     2.
                     
                     Again
                     he
                     saith
                     ,
                     If
                     a
                     man
                     should
                     come
                     to
                     me
                     and
                     say
                     ,
                     Shew
                     me
                     the
                     true
                     way
                     by
                     
                     reason
                     ,
                     and
                     I
                     reply
                     ,
                     thou
                     comest
                     but
                     in
                     the
                     way
                     of
                     dissimulation
                     and
                     hypocrisie
                     ,
                     not
                     out
                     of
                     any
                     good
                     meaning
                     :
                     then
                     will
                     he
                     make
                     protestation
                     of
                     his
                     integrity
                     and
                     good
                     intent
                     ,
                     and
                     explain
                     it
                     with
                     words
                     ,
                     as
                     well
                     as
                     he
                     is
                     able
                     :
                     then
                     I
                     say
                     ,
                     I
                     believe
                     you
                     Sir
                     ,
                     yet
                     you
                     cannot
                     perswade
                     me
                     to
                     it
                     by
                     reason
                     .
                     And
                     seeing
                     you
                     will
                     have
                     me
                     believe
                     you
                     ,
                     is
                     there
                     not
                     as
                     great
                     equity
                     ,
                     that
                     you
                     should
                     believe
                     me
                     ,
                     seeing
                     that
                     your
                     believing
                     me
                     redounds
                     not
                     to
                     my
                     benefit
                     ,
                     but
                     your
                     own
                     ?
                     Who
                     dares
                     call
                     in
                     question
                     the
                     word
                     of
                     a
                     Prince
                     ?
                     And
                     God
                     being
                     at
                     least
                     as
                     good
                     as
                     a
                     Prince
                     ,
                     
                       ipsius
                       〈◊〉
                       non
                       credere
                       quanta
                       impietas
                       ?
                    
                     it
                     were
                     great
                     impiety
                     not
                     to
                     believe
                     his
                     Word
                     .
                     Therefore
                     the
                     way
                     by
                     belief
                     is
                     not
                     altogether
                     to
                     be
                     rejected
                     .
                     There
                     are
                     many
                     things
                     that
                     cannot
                     be
                     demonstrated
                     by
                     reason
                     ,
                     yet
                     of
                     necessity
                     must
                     be
                     believed
                     ;
                     as
                     a
                     father
                     to
                     be
                     a
                     father
                     .
                     A
                     man
                     that
                     would
                     travail
                     to
                     a
                     place
                     which
                     he
                     knows
                     not
                     ,
                     must
                     believe
                     those
                     that
                     have
                     been
                     there
                     .
                     And
                     if
                     a
                     man
                     returning
                     from
                     travail
                     ,
                     report
                     that
                     he
                     hath
                     seen
                     such
                     aman
                     ,
                     or
                     such
                     a
                     place
                     ,
                     it
                     were
                     hard
                     he
                     should
                     not
                     be
                     believed
                     except
                     he
                     bring
                     proof
                     ,
                     or
                     witnesse
                     ,
                     it
                     being
                     impossible
                     to
                     make
                     demonstration
                     by
                     reason
                     ,
                     of
                     that
                     〈◊〉
                     the
                     like
                     .
                  
                
              
            
             
               So
               much
               for
               the
               necessity
               of
               belief
               .
            
          
           
             
               In
               the
               way
               of
               Faith
               ,
               we
               are
               to
               observe
               four
               Rules
               .
            
             
               1.
               
               It
               was
               the
               Rule
               of
               the
               Heathen
               ,
               that
               into
               what
               art
               soever
               a
               Scholar
               was
               initiated
               ,
               
                 Oportet
                 discentem
                 credere
              
               ,
               the
               Scholar
               must
               beleeve
               his
               Master
               :
               for
               whatsoever
               good
               we
               receive
               at
               the
               first
               ,
               we
               receive
               it
               from
               our
               Teachers
               .
               And
               this
               ground
               ,
               hath
               this
               principle
               ,
               
                 Actio
                 perfecti
                 in
                 imperfecto
                 recipitur
              
               ,
               we
               are
               imperfect
               before
               we
               can
               come
               to
               any
               perfection
               ,
               first
               imperfect
               ,
               then
               perfect
               .
               Wood
               receives
               heat
               from
               fire
               before
               it
               can
               burn
               and
               be
               fire
               .
               So
               learners
               receive
               knowledge
               by
               faith
               from
               others
               ,
               
               before
               they
               come
               to
               be
               perfect
               themselves
               .
               This
               is
               confirmed
               by
               the
               Prophet
               ,
               
                 Nist
                 credideritis
                 ,
                 non
                 stabiliemini
              
               ,
               if
               you
               will
               not
               beleeve
               ,
               surely
               you
               shall
               not
               be
               established
               .
            
             
               2.
               
               When
               we
               have
               received
               by
               beleef
               ,
               then
               we
               may
               seek
               for
               demonstrations
               ,
               either
               
                 a
                 prieri
              
               ,
               or
               
                 a
                 posteriori
              
               to
               confirm
               our
               belief
               ,
               because
               ,
               
                 ut
                 virtutum
                 〈◊〉
                 ,
                 ita
                 &
                 religionis
                 principia
                 quaedam
                 in
                 nobis
                 innata
                 sunt
                 ,
              
               some
               principles
               of
               religion
               as
               of
               other
               vertues
               are
               inbred
               and
               natural
               to
               us
               ,
               though
               much
               defaced
               and
               depraved
               by
               humane
               corruption
               :
               and
               
                 principia
                 religionis
                 non
                 sunt
                 inter
                 se
                 contraria
                 ,
              
               the
               principles
               of
               religion
               are
               not
               contrary
               one
               to
               another
               ,
               for
               then
               we
               should
               never
               come
               to
               any
               certainty
               of
               true
               knowledge
               .
               But
               reason
               and
               religion
               agree
               ;
               and
               the
               true
               worship
               of
               God
               is
               proved
               by
               the
               principles
               of
               natural
               reason
               .
               True
               reason
               is
               〈◊〉
               help
               to
               faith
               ,
               
               and
               faith
               an
               help
               to
               reason
               :
               but
               faith
               is
               the
               Lady
               ,
               reason
               her
               dutiful
               Handmaid
               .
               Eaith
               
               and
               right
               reason
               are
               not
               contrary
               ,
               but
               as
               a
               greater
               and
               a
               lesser
               light
               ,
               yea
               faith
               is
               
                 samma
                 ratio
              
               .
            
             
               3.
               
               Having
               thus
               submitted
               our selves
               to
               belief
               ,
               and
               strengthened
               it
               with
               reason
               ,
               we
               must
               look
               for
               an
               higher
               teacher
               .
               For
               though
               faith
               be
               a
               perfect
               way
               ,
               yet
               we
               being
               unperfect
               ,
               walk
               unperfectly
               in
               it
               :
               and
               therefore
               in
               those
               things
               which
               transcend
               nature
               and
               reason
               ,
               we
               must
               beleeve
               God
               onely
               ,
               and
               pray
               to
               him
               ,
               that
               by
               the
               inspiration
               of
               his
               holy
               spirit
               we
               may
               be
               directed
               ,
               and
               kept
               in
               this
               way
               .
            
             
               4.
               
               Because
               this
               inspiration
               cometh
               not
               totally
               at
               the
               first
               ,
               all
               at
               once
               ,
               we
               must
               grow
               to
               perfection
               pedetentim
               by
               little
               and
               little
               :
               and
               come
               up
               by
               degrees
               ,
               till
               it
               please
               him
               to
               send
               in
               full
               measure
               to
               us
               .
               
                 Festinandum
                 lente
              
               we
               must
               hasten
               ,
               yet
               slowly
               ,
               and
               take
               heed
               of
               ,
               and
               avoid
               
                 praepropera
                 consilia
              
               rash
               attempts
               :
               according
               to
               the
               Prophets
               rule
               ,
               
                 Qui
                 crediderit
                 non
                 festinabit
              
               ,
               he
               that
               〈◊〉
               shall
               not
               make
               haste
               ,
               
               but
               go
               on
               according
               to
               the
               Apostles
               gradation
               ,
               Adde
               vertue
               to
               faith
               ,
               and
               knowledge
               
               to
               vertue
               ,
               &c.
               and
               so
               by
               degrees
               .
            
             
             
               And
               thus
               much
               for
               this
               point
               of
               
                 via
                 ad
                 Dominum
              
               ,
               the
               way
               to
               come
               to
               God.
               1.
               
               By
               beleeving
               .
               2.
               
               By
               strengthening
               that
               belief
               .
               3.
               
               By
               expecting
               the
               Spirit
               for
               our
               Directer
               .
               4.
               
               And
               lastly
               by
               proceeding
               by
               degrees
               ,
               in
               a
               right
               path
               .
            
          
        
         
           
             CHAP.
             V.
             
          
           
             
               3
               That
               we
               must
               beleeve
               there
               is
               a
               God.
               Misbelief
               in
               four
               things
               ,
               1.
               
               Autotheisme
               ,
               2.
               
               Polytheisme
               .
               3.
               
               Atheisme
               .
               4.
               
               Diabolisme
               .
               The
               reasons
               of
               Atheists
               ,
               answered
               .
               Religion
               upholds
               all
               states
               .
               The
               original
               of
               Atheisme
               ,
               from
               1.
               
               Discontent
               .
               2.
               
               Sensuality
               .
            
          
           
             THe
             third
             point
             is
             :
             that
             we
             must
             believe
             there
             is
             a
             God.
             This
             is
             our
             third
             station
             or
             journey
             :
             for
             our
             better
             preparation
             and
             strengthening
             wherein
             ,
             we
             are
             to
             note
             four
             obstacles
             or
             errors
             ,
             which
             the
             Devil
             layes
             in
             our
             way
             .
             Misbelief
             seen
             in
             four
             points
             .
          
           
             The
             first
             is
             Autotheisme
             .
             When
             Adam
             was
             in
             the
             state
             of
             perfection
             ,
             it
             was
             impossible
             
             to
             perswade
             him
             ,
             either
             1.
             
             That
             he
             was
             a
             God
             ,
             or
             2.
             
             To
             worship
             any
             Creature
             as
             God
             ,
             or
             3.
             
             To
             believe
             that
             there
             was
             no
             God
             ,
             4.
             
             Or
             to
             worship
             the
             Devil
             as
             a
             God.
             And
             therefore
             he
             used
             all
             his
             art
             to
             deceive
             him
             ,
             and
             perswaded
             him
             ,
             that
             by
             eating
             the
             Apple
             his
             eyes
             should
             be
             opened
             ,
             and
             that
             he
             should
             plainly
             perceive
             ,
             that
             he
             should
             be
             like
             to
             God.
             And
             by
             his
             perswasion
             he
             departed
             from
             God
             by
             unbelief
             and
             presumption
             (
             to
             whom
             he
             must
             come
             again
             by
             belief
             and
             humiliation
             :
             )
             but
             in
             the
             same
             day
             wherein
             he
             transgressed
             Gods
             command
             ,
             and
             followed
             the
             Devils
             counsel
             ,
             he
             confuted
             that
             opinion
             (
             assoon
             as
             he
             had
             tasted
             the
             forbidden
             fruit
             )
             by
             hiding
             himself
             behinde
             the
             bush
             .
             So
             Alexander
             by
             his
             flatterers
             perswasions
             was
             drawn
             to
             believe
             himself
             to
             be
             a
             god
             ;
             but
             being
             wounded
             at
             a
             siege
             ,
             he
             cryed
             ,
             
               hic
               sanguis
               hominem
               denotat
            
             ,
             his
             blood
             shewed
             plainly
             to
             be
             a
             man.
             And
             the
             Emperour
             Claudius
             that
             was
             in
             the
             same
             humour
             ,
             being
             scared
             with
             a
             clap
             of
             thunder
             ,
             fled
             into
             his
             tent
             ,
             and
             (
             hiding
             himself
             )
             could
             cry
             out
             ,
             
               Hic
               Deus
               ,
               Claudius
               non
               est
               Deus
               ,
            
             this
             is
             God
             ,
             Claudius
             is
             none
             .
          
           
             The
             second
             is
             Polytheisme
             .
             Because
             God
             was
             a
             help
             to
             Man
             after
             his
             fall
             ,
             in
             making
             
             him
             garments
             ,
             directs
             him
             how
             to
             dresse
             the
             earth
             to
             yield
             him
             food
             ,
             and
             gave
             him
             the
             use
             of
             the
             creatures
             ,
             and
             this
             was
             a
             help
             and
             stay
             to
             man
             ;
             the
             Devil
             by
             a
             false
             inversion
             struck
             into
             the
             mindes
             of
             his
             posterity
             ,
             that
             whatsoever
             was
             beneficial
             to
             man
             ,
             was
             his
             god
             :
             and
             so
             saith
             the
             Philosopher
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             which
             feedeth
             us
             ,
             is
             a
             god
             :
             and
             so
             deriving
             that
             good
             to
             the
             instrument
             ,
             which
             was
             proper
             to
             the
             〈◊〉
             ,
             many
             gods
             were
             brought
             into
             the
             opinions
             of
             men
             :
             as
             Men
             ,
             and
             Celestial
             Bodies
             :
             and
             at
             last
             they
             came
             unto
             such
             an
             extremity
             of
             absurdity
             ,
             as
             that
             Cats
             ,
             Crocodiles
             ,
             and
             many
             other
             unreasonable
             creatures
             became
             to
             be
             worshipped
             as
             gods
             .
          
           
             The
             third
             is
             Atheisme
             .
             When
             this
             multitude
             of
             Gods
             grew
             so
             great
             ,
             as
             that
             the
             
             
             Poet
             said
             of
             them
             ,
             
               Quorum
               nascuntur
               in
               hortis
               numina
            
             ,
             they
             had
             gods
             growing
             in
             their
             Gardens
             :
             it
             soon
             became
             a
             question
             ,
             and
             a
             doubt
             was
             made
             ,
             whether
             there
             were
             a
             God
             or
             no.
             And
             this
             was
             the
             cause
             (
             as
             some
             conceive
             )
             why
             Diagoras
             first
             broached
             this
             doubt
             .
          
           
             Lastly
             ,
             Diabolisme
             .
             After
             that
             the
             Devil
             had
             brought
             the
             World
             thus
             far
             ,
             it
             was
             
             impossible
             it
             should
             stay
             long
             there
             :
             therefore
             to
             shew
             his
             Master-piece
             ,
             he
             brought
             himself
             ,
             by
             his
             lyes
             ,
             false
             and
             doubtful
             Oracles
             ,
             and
             the
             like
             ,
             first
             into
             admiration
             ,
             and
             then
             even
             to
             adoration
             ,
             causing
             the
             people
             to
             worship
             him
             as
             a
             god
             .
             And
             he
             wanted
             not
             worshippers
             ,
             even
             of
             the
             most
             learned
             and
             greatest
             persons
             :
             As
             
               Appollonius
               ,
               Tyaneus
               ,
               Jamblicus
            
             ,
             and
             Julian
             the
             Apostata
             ,
             who
             being
             of
             no
             religion
             ,
             fell
             to
             worship
             the
             Devil
             ,
             and
             proved
             Necromancers
             ,
             Sorcerers
             ,
             and
             Conjurers
             .
             The
             like
             successe
             he
             had
             in
             the
             East
             Indies
             ,
             where
             the
             Gospel
             was
             preached
             by
             S.
             Thomas
             the
             Apostle
             .
             The
             people
             in
             after
             ages
             falling
             into
             contention
             about
             religion
             ,
             they
             grew
             at
             length
             to
             worship
             him
             in
             an
             image
             called
             Thor
             ,
             and
             continue
             his
             worship
             to
             this
             day
             .
          
           
             We
             shall
             insist
             especially
             upon
             the
             third
             Errour
             ,
             Atheisme
             .
          
           
             They
             which
             have
             stood
             in
             defence
             of
             this
             errour
             ,
             set
             down
             these
             five
             Heads
             for
             their
             grounds
             .
          
           
             
             
               1.
               
               That
               there
               was
               a
               time
               when
               there
               was
               no
               society
               among
               them
               ,
               but
               that
               they
               wandred
               promiscuously
               like
               〈◊〉
               .
            
             
               2.
               
               That
               by
               the
               wisdom
               of
               some
               excellent
               man
               ,
               they
               were
               reduced
               into
               society
               ,
               and
               became
               sociable
               ,
               being
               made
               a
               political
               body
               .
            
             
               3.
               
               That
               to
               contain
               men
               within
               their
               duties
               ,
               and
               to
               preserve
               this
               society
               ,
               lawes
               were
               enacted
               .
            
             
               4.
               
               That
               these
               lawes
               being
               not
               able
               to
               bridle
               them
               ,
               and
               keep
               them
               in
               order
               ,
               another
               course
               was
               invented
               :
               which
               was
               ,
               to
               perswade
               men
               ,
               that
               there
               was
               
                 〈◊〉
                 〈◊〉
              
               ;
               an
               invisible
               power
               ,
               that
               took
               notice
               of
               mens
               secret
               actions
               ,
               and
               would
               punish
               them
               for
               their
               offences
               ,
               either
               in
               this
               life
               ,
               or
               hereafter
               ,
               and
               that
               severely
               ,
               as
               well
               in
               soul
               as
               body
               .
            
          
           
             This
             they
             say
             ,
             but
             prove
             nothing
             ,
             and
             yet
             themselves
             will
             yeeld
             to
             nothing
             ,
             nor
             be
             perswaded
             to
             any
             thing
             without
             great
             proofs
             and
             demonstrations
             ,
             and
             so
             condemn
             themselves
             by
             their
             own
             practise
             .
             Nor
             can
             they
             alledge
             reason
             or
             authority
             ,
             all
             these
             grounds
             being
             false
             .
          
           
             For
             first
             ,
             if
             there
             were
             Nomades
             ,
             such
             kinde
             of
             people
             ,
             as
             they
             alledge
             ,
             yet
             they
             became
             so
             ,
             not
             generando
             ,
             by
             creation
             ,
             but
             degenerando
             ,
             by
             degenerating
             from
             that
             whereunto
             they
             were
             created
             :
             either
             being
             outlawed
             by
             othere
             ,
             or
             〈◊〉
             themselves
             from
             society
             ,
             for
             some
             notable
             offence
             committed
             by
             them
             .
          
           
             2.
             
             That
             a
             society
             was
             made
             from
             these
             Nomades
             ,
             is
             as
             untrue
             :
             for
             
               〈◊〉
               a
               〈◊〉
               〈◊〉
               est
               animal
               politicum
               .
            
             Of
             himself
             man
             is
             naturally
             a
             〈◊〉
             and
             sociable
             creature
             :
             and
             political
             societies
             began
             first
             in
             Families
             ,
             and
             from
             Families
             they
             〈◊〉
             to
             Villages
             ,
             and
             from
             them
             to
             Cities
             ,
             &c.
             
          
           
             3.
             
             Lawes
             were
             made
             after
             Religion
             ,
             Religion
             was
             long
             before
             Lawes
             ,
             as
             the
             very
             Poets
             and
             other
             Heathen
             Writers
             testifie
             .
             For
             in
             〈◊〉
             time
             there
             was
             Religion
             ,
             and
             yet
             no
             Laws
             other
             then
             the
             wils
             and
             pleasures
             of
             Princes
             ,
             known
             then
             :
             and
             their
             own
             stories
             testifie
             ,
             that
             Lawes
             came
             into
             the
             World
             1000
             years
             after
             Religion
             .
             But
             when
             men
             began
             to
             degenerate
             ,
             and
             that
             Religion
             became
             too
             weak
             ,
             not
             powerful
             enough
             to
             keep
             such
             bruitish
             people
             with
             in
             their
             bounds
             ;
             then
             were
             Laws
             enacted
             ,
             to
             be
             as
             bridles
             to
             untamed
             and
             unruly
             horses
             .
             But
             more
             particularly
             of
             these
             .
          
           
             1.
             
             The
             universality
             of
             the
             perswasion
             of
             the
             worship
             of
             God
             ,
             is
             not
             onely
             written
             in
             the
             heart
             of
             every
             man
             ,
             but
             it
             is
             confirmed
             by
             the
             consent
             of
             all
             History
             ;
             for
             there
             is
             no
             History
             but
             it
             describes
             as
             well
             the
             Religion
             ,
             as
             the
             manners
             of
             the
             people
             ,
             and
             therefore
             it
             is
             impossible
             to
             be
             the
             invention
             of
             man.
             As
             for
             instance
             .
             The
             Nations
             and
             Countreys
             that
             have
             been
             discovered
             within
             these
             hundred
             years
             ,
             by
             the
             Spaniards
             and
             Portugals
             in
             the
             Americane
             part
             of
             the
             World
             ,
             both
             in
             the
             South
             and
             West
             ,
             which
             had
             no
             entercourse
             or
             commerce
             with
             any
             other
             Nations
             :
             the
             Natives
             whereof
             ,
             though
             in
             a
             manner
             they
             seemed
             barbarous
             ,
             as
             having
             no
             apparel
             to
             cover
             them
             ,
             nor
             lawes
             to
             govern
             them
             ,
             yet
             were
             they
             not
             without
             a
             kinde
             of
             Religion
             ,
             and
             something
             they
             had
             which
             they
             called
             and
             worshipped
             as
             a
             god
             ,
             though
             they
             had
             nothing
             ,
             but
             either
             natural
             instinct
             to
             lead
             and
             direct
             them
             to
             it
             ,
             or
             general
             and
             unquestioned
             tradition
             continued
             from
             the
             first
             parents
             of
             mankinde
             .
          
           
             2.
             
             Nor
             can
             it
             be
             truly
             affirmed
             ,
             that
             these
             Nations
             should
             have
             learned
             their
             religion
             meerly
             from
             others
             bordering
             upon
             them
             ,
             in
             respect
             of
             the
             difference
             and
             〈◊〉
             of
             Religion
             among
             them
             :
             there
             being
             as
             much
             variety
             therein
             as
             is
             possible
             and
             without
             the
             least
             proportion
             or
             likenesse
             of
             one
             religion
             to
             another
             ;
             though
             in
             conditions
             they
             be
             very
             like
             .
             But
             all
             inventions
             will
             have
             some
             analogy
             with
             the
             〈◊〉
             .
             For
             as
             soon
             as
             the
             Jewes
             came
             to
             worship
             an
             invisible
             thing
             ,
             God
             himself
             ,
             all
             the
             Gentiles
             worshipped
             things
             visible
             ,
             as
             the
             Heavens
             ,
             Stars
             ,
             Planets
             ,
             Elements
             ,
             Birds
             ,
             Beasts
             ,
             Plants
             ,
             Garlick
             ,
             and
             Onions
             ,
             some
             a
             piece
             of
             red
             cloath
             hanging
             upon
             a
             pole
             ,
             some
             ,
             the
             thing
             they
             first
             met
             with
             ,
             they
             worshipped
             all
             the
             following
             day
             :
             Therefore
             it
             is
             evident
             ,
             that
             Religion
             came
             not
             meerly
             by
             Propagation
             from
             one
             Nation
             to
             another
             .
          
           
             3.
             
             Falsehood
             can
             claim
             no
             kindred
             with
             Time
             ,
             for
             truth
             onely
             is
             Times
             〈◊〉
             ,
             or
             rather
             we
             may
             say
             more
             truly
             ,
             that
             truth
             is
             beyond
             all
             time
             .
             
               〈◊〉
               〈◊〉
               delet
               dies
               ,
               naturae
               indicia
               confirmat
               .
            
             Time
             obliterates
             the
             fictions
             of
             〈◊〉
             opinions
             ,
             but
             confirmes
             the
             right
             and
             true
             〈◊〉
             of
             nature
             .
             Therefore
             whatsoever
             is
             besides
             truth
             ,
             and
             brought
             in
             by
             mans
             invention
             ,
             or
             any
             other
             way
             ,
             wears
             〈◊〉
             ,
             but
             〈◊〉
             is
             ,
             was
             ,
             and
             shall
             be
             perpetual
             ,
             never
             wears
             out
             .
          
           
           
             4
             If
             it
             be
             objected
             ,
             that
             the
             reason
             ,
             why
             Religion
             continueth
             so
             long
             ,
             is
             ,
             because
             they
             are
             kept
             in
             awe
             by
             it
             ,
             that
             otherwise
             would
             be
             exorbitant
             .
             This
             is
             an
             argument
             against
             them
             ,
             that
             make
             that
             objection
             .
             For
             falsehood
             and
             truth
             are
             not
             competible
             ,
             cannot
             stand
             together
             .
             And
             they
             will
             not
             say
             that
             policy
             is
             a
             fained
             thing
             in
             a
             Common-wealth
             .
             Therefore
             if
             Religion
             uphold
             policie
             ,
             it
             must
             needs
             be
             true
             ,
             and
             not
             fained
             ,
             for
             truth
             needs
             no
             fained
             thing
             ,
             nor
             falsehood
             to
             maintain
             it
             .
             The
             very
             Heathen
             confesse
             ,
             that
             Religion
             upholds
             all
             politique
             states
             and
             common-wealths
             ,
             and
             that
             it
             is
             the
             Back-bone
             of
             them
             ,
             And
             that
             it
             is
             so
             ,
             we
             may
             see
             it
             by
             three
             things
             .
          
           
             
               1
               It
               preserves
               faith
               in
               mutuall
               transactions
               and
               commerce
               .
               For
               take
               away
               faith
               or
               fidelity
               from
               among
               men
               ,
               and
               men
               would
               not
               trust
               one
               another
               .
               There
               would
               be
               no
               dealings
               ,
               no
               commerce
               at
               all
               .
            
             
               2
               It
               preserves
               temperance
               ;
               for
               without
               Religion
               ,
               the
               head-strong
               concupiscence
               ,
               and
               unbridled
               affections
               of
               men
               would
               not
               be
               kept
               in
               true
               temper
               and
               order
               .
            
             
               3
               It
               preserves
               Obedience
               ,
               and
               submission
               to
               Government
               ;
               No
               people
               without
               Religion
               would
               be
               subject
               to
               Authority
               ,
               no
               one
               Country
               would
               obey
               one
               Prince
               :
               and
               so
               ,
               no
               Kingdom
               would
               subsist
               .
            
          
           
             Now
             concerning
             the
             Originall
             of
             Atheisme
             ,
             the
             very
             persons
             that
             forged
             it
             ,
             and
             the
             just
             time
             and
             place
             of
             that
             forgery
             cannot
             easily
             be
             shown
             .
          
           
             The
             person
             or
             first
             broacher
             of
             it
             (
             as
             some
             conjecture
             )
             was
             Chaem
             the
             youngest
             son
             of
             〈◊〉
             ,
             whom
             the
             Heathen
             call
             Cambyses
             ,
             who
             upon
             the
             Curse
             of
             God
             and
             his
             father
             denounced
             against
             him
             ,
             began
             it
             .
             Egypt
             was
             the
             place
             and
             the
             time
             (
             accord-to
             Josephus
             )
             was
             about
             
               Anno
               Mundi
            
             1950.
             
             This
             man
             seeing
             himself
             deprived
             of
             all
             future
             joyes
             gave
             himself
             to
             sensualitie
             ,
             and
             brutish
             pleasures
             in
             this
             world
             ,
             and
             began
             to
             teach
             ,
             that
             there
             was
             no
             God
             ,
             but
             fell
             to
             worship
             the
             Devil
             ;
             from
             whence
             he
             was
             called
             〈◊〉
             the
             great
             Magitian
             .
             This
             is
             the
             opinion
             of
             some
             .
             But
             doubtlesse
             whosoever
             was
             the
             Author
             ,
             the
             time
             was
             ancient
             ,
             and
             not
             long
             after
             the
             deluge
             .
             For
             then
             ,
             as
             the
             world
             encreased
             with
             people
             ,
             so
             it
             was
             fruitfull
             in
             sin
             and
             impiety
             .
             So
             that
             neare
             to
             these
             times
             ,
             it
             must
             needs
             take
             its
             originall
             And
             surely
             ,
             those
             things
             that
             were
             the
             true
             causes
             of
             it
             afterwards
             ,
             doubtlesse
             gave
             it
             the
             first
             being
             .
             Namely
             ,
          
           
             
               1
               Stomack
               ,
               anger
               ,
               and
               desire
               ofrevenge
               .
            
             
               2
               Sensuality
               ,
               and
               delight
               in
               the
               pleasure
               of
               this
               life
               ,
               drowning
               all
               thoughts
               of
               a
               better
               life
               hereafter
               .
            
          
           
             1
             For
             the
             first
             ,
             we
             may
             see
             it
             plainly
             in
             Diagoras
             ,
             who
             as
             
               Diodorus
               Siculus
            
             and
             Suidas
             report
             of
             him
             ,
             became
             an
             Atheist
             ,
             affirming
             that
             there
             was
             neither
             God
             ,
             nor
             Religion
             .
             Because
             when
             he
             had
             written
             a
             book
             of
             verses
             ,
             which
             pleased
             him
             so
             well
             ,
             that
             he
             intended
             to
             publish
             it
             ,
             one
             stole
             the
             Poeme
             from
             him
             :
             and
             when
             for
             this
             fact
             ,
             he
             was
             brought
             before
             the
             Senate
             of
             Athens
             ,
             and
             took
             his
             oath
             that
             he
             had
             it
             not
             ,
             yet
             afterwards
             put
             it
             forth
             to
             publick
             view
             ,
             not
             in
             Diagoras
             name
             ,
             but
             in
             his
             own
             .
             And
             because
             this
             perjured
             person
             was
             not
             presently
             stricken
             with
             thunder
             for
             his
             perjury
             ,
             and
             abusing
             the
             name
             of
             their
             Gods
             and
             the
             authority
             of
             the
             Senate
             ,
             Diagoras
             immediatly
             turned
             Atheist
             .
             The
             like
             is
             to
             be
             observed
             in
             Porphyrie
             and
             〈◊〉
             ,
             who
             at
             the
             first
             were
             Christians
             ,
             but
             for
             some
             wrong
             done
             to
             them
             by
             some
             of
             the
             Church
             (
             as
             they
             conceived
             )
             for
             which
             they
             were
             not
             punished
             ,
             became
             plain
             Atheists
             ,
             though
             they
             were
             termed
             but
             Apostata's
          
           
             For
             the
             second
             ,
             which
             is
             sensuality
             .
             This
             motive
             drew
             Epicurus
             and
             his
             fellows
             to
             be
             come
             Atheists
             :
             and
             to
             hold
             this
             brutish
             opinion
             that
             there
             came
             an
             extraordinary
             benefit
             to
             them
             ,
             because
             they
             might
             more
             freely
             enjoy
             their
             pleasures
             without
             restraint
             by
             any
             feare
             of
             future
             punishment
             .
             At
             the
             first
             they
             held
             with
             Diagoras
             ,
             that
             there
             was
             no
             God.
             The
             main
             reason
             of
             their
             brutish
             opinion
             was
             grounded
             upon
             this
             ;
             
               Ede
               ,
               bibe
               ,
               lude
               ,
               post
               mortem
               nulla
               voluptas
               ,
            
             there
             was
             no
             hope
             of
             pleasure
             after
             this
             life
             ,
             because
             the
             soul
             was
             not
             immortal
             .
             But
             the
             very
             Heathen
             contemporary
             with
             them
             confuted
             them
             therein
             ,
             and
             thus
             proved
             the
             truth
             against
             Epicurus
             .
          
           
             1
             In
             things
             that
             are
             corrupted
             together
             ,
             corruption
             takes
             hold
             of
             the
             one
             as
             well
             as
             the
             other
             ,
             both
             at
             once
             :
             but
             in
             age
             ,
             when
             the
             body
             is
             weakest
             ,
             the
             soul
             is
             strongest
             :
             therefore
             it
             is
             immortall
             .
          
           
             2
             The
             perfection
             of
             the
             soule
             appeareth
             most
             ,
             when
             it
             abstracteth
             and
             separateth
             it
             
             self
             most
             from
             the
             body
             :
             and
             therefore
             in
             the
             greatest
             separation
             of
             all
             others
             which
             is
             by
             death
             ,
             it
             will
             be
             most
             perfect
             .
          
           
             3.
             
             Saint
             Augustine
             saith
             ,
             that
             the
             soul
             is
             the
             subject
             of
             truth
             ,
             but
             no
             subject
             of
             truth
             can
             decay
             ,
             no
             more
             then
             truth
             it self
             ,
             therefore
             the
             soul
             is
             immortal
             .
          
           
             But
             as
             Archesilaus
             a
             chief
             Academique
             ,
             seeing
             with
             what
             difficulty
             men
             attained
             to
             knowledge
             ,
             and
             with
             what
             pains
             small
             learning
             was
             gotten
             ,
             took
             a
             short
             course
             ,
             and
             held
             that
             there
             was
             no
             knowledge
             at
             all
             .
             So
             these
             Epicures
             ,
             seeing
             that
             Religion
             restrained
             men
             from
             all
             licentious
             actions
             ,
             and
             pleasures
             ,
             and
             how
             hard
             a
             thing
             it
             was
             to
             lead
             a
             Godly
             life
             ,
             took
             a
             short
             course
             ,
             and
             held
             there
             was
             neither
             God
             nor
             Religion
             .
             And
             as
             a
             Thief
             is
             desirous
             to
             have
             the
             light
             put
             out
             ,
             that
             being
             in
             the
             dark
             his
             doings
             may
             not
             be
             seen
             ,
             and
             thereby
             be
             quit
             and
             free
             from
             the
             reproof
             and
             check
             of
             men
             :
             so
             do
             these
             desire
             to
             extinguish
             the
             light
             of
             Religion
             ,
             because
             they
             may
             take
             their
             pleasures
             more
             freely
             and
             not
             be
             lyable
             to
             the
             check
             of
             Conscience
             .
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               That
               there
               is
               a
               God
               ,
               proved
               .
               1.
               
               By
               reasons
               drawn
               out
               of
               the
               writings
               of
               the
               Heathens
               themselves
               .
               2.
               
               By
               the
               frame
               of
               the
               World.
               objections
               answered
               .
               3.
               
               By
               the
               beginning
               and
               progresse
               of
               arts
               &c.
               4.
               
               By
               the
               necessity
               of
               a
               first
               mover
               .
               The
               beginning
               of
               things
               cannot
               be
               .
               1.
               
               By
               Chance
               .
               nor
               2.
               
               By
               Nature
               .
               5.
               
               By
               prophecies
               fulfilled
               .
               6.
               
               By
               the
               artificial
               framing
               the
               bodies
               of
               all
               Creatures
               .
               7.
               
               By
               the
               soul
               of
               man.
               Reasons
               why
               so
               many
               Atheists
               .
               Natural
               notions
               of
               a
               diety
               .
               The
               Conscience
               .
               8.
               
               From
               the
               miserable
               ends
               of
               Atheists
               .
            
          
           
             That
             there
             is
             a
             God.
             
          
           
             THus
             much
             for
             the
             Negative
             :
             Now
             for
             the
             affirmative
             point
             ,
             That
             there
             is
             a
             God
             :
             the
             belief
             whereof
             we
             may
             be
             confirmed
             in
             by
             uncorrupt
             reason
             ,
             even
             from
             the
             writings
             of
             the
             Heathen
             themselves
             .
          
           
             1.
             
             There
             is
             a
             first
             mover
             ,
             a
             first
             cause
             in
             all
             things
             ,
             else
             there
             should
             be
             before
             every
             mover
             another
             mover
             ,
             and
             so
             
               in
               infinitum
            
             .
             And
             so
             of
             causes
             :
             and
             if
             so
             ,
             this
             absurdity
             would
             follow
             ,
             that
             infinite
             causes
             must
             have
             infinite
             times
             to
             produce
             infinite
             effects
             .
          
           
             2.
             
             If
             there
             were
             no
             first
             cause
             ,
             all
             would
             be
             instrumental
             causes
             ,
             and
             no
             principal
             .
             And
             seeing
             no
             inferiour
             cause
             worketh
             without
             a
             superiour
             ,
             and
             that
             if
             there
             were
             not
             a
             principal
             and
             supream
             mover
             of
             〈◊〉
             ,
             there
             would
             be
             no
             effects
             .
             Therefore
             ,
             &c.
             
          
           
             3.
             
             There
             is
             a
             Devil
             ,
             therefore
             a
             God.
             There
             is
             a
             spirit
             in
             the
             world
             set
             upon
             mischief
             ,
             which
             seeks
             to
             endamage
             men
             in
             their
             goods
             ,
             and
             
               quantum
               fieri
               potest
            
             ,
             as
             much
             as
             he
             can
             ,
             to
             bring
             all
             mankinde
             to
             destruction
             ,
             as
             is
             plain
             in
             sorcerers
             and
             witches
             .
             And
             as
             he
             is
             bent
             to
             the
             utter
             ruine
             of
             mankinde
             ,
             so
             he
             would
             have
             effected
             it
             long
             before
             this
             time
             ,
             had
             there
             not
             been
             a
             superiour
             power
             to
             restrain
             his
             malice
             .
             So
             that
             they
             were
             enforced
             to
             beleeve
             ,
             first
             ,
             that
             there
             was
             a
             Devil
             ,
             and
             afterwards
             
               esse
               Deum
               ,
               qui
               ejus
               potestati
               resisteret
               ,
               &
               quasi
               jura
               daret
               Tyrannidi
               ,
            
             that
             there
             is
             a
             God
             ,
             who
             resists
             the
             Devils
             power
             ,
             and
             sets
             bounds
             to
             his
             tyrannous
             maliciousnesse
             .
          
           
             4.
             
             Another
             reason
             is
             from
             the
             frame
             of
             the
             world
             .
             There
             was
             a
             founder
             of
             it
             ,
             the
             old
             Heathen
             Poets
             acknowledged
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             first
             Creator
             ,
             from
             which
             these
             reasons
             may
             be
             gathered
             .
          
           
             
               1.
               
               Though
               we
               dig
               long
               ,
               and
               cannot
               come
               to
               the
               root
               of
               a
               tree
               ,
               or
               finde
               out
               the
               head
               of
               a
               spring
               ,
               yet
               we
               know
               ,
               the
               one
               hath
               a
               head
               ,
               and
               the
               other
               a
               root
               :
               so
               though
               we
               cannot
               easily
               come
               to
               the
               knowledge
               how
               the
               world
               had
               a
               beginning
               ,
               yet
               sure
               we
               are
               that
               a
               beginning
               it
               had
               .
               And
               Damascen
               reasoneth
               very
               demonstratively
               ,
               that
               it
               had
               a
               beginning
               ,
               because
               it
               is
               alwayes
               in
               alteration
               and
               change
               .
            
             
               2.
               
               Where
               divers
               things
               of
               great
               discrepancy
               in
               nature
               ,
               are
               reduced
               and
               brought
               into
               a
               sweet
               harmony
               and
               concord
               (
               as
               in
               a
               Lute
               )
               we
               may
               argue
               and
               conclude
               ,
               that
               surely
               some
               skilful
               Musician
               hath
               tuned
               and
               accorded
               them
               :
               So
               nothing
               being
               fuller
               of
               variety
               and
               contrariety
               of
               natures
               then
               the
               world
               ,
               and
               the
               creatures
               in
               it
               ,
               we
               must
               needs
               confesse
               ,
               when
               we
               see
               what
               agreement
               ,
               
               and
               sympathy
               and
               consent
               is
               among
               them
               ,
               that
               some
               excellent
               and
               skilful
               one
               ,
               hath
               made
               this
               harmoniacal
               consent
               .
            
             
               3.
               
               Of
               all
               things
               in
               the
               world
               ,
               as
               laws
               ,
               learning
               ,
               arts
               and
               the
               rest
               ,
               the
               beginning
               as
               well
               of
               them
               ,
               as
               of
               the
               Inventors
               of
               them
               are
               known
               :
               for
               so
               the
               Heathen
               confesse
               .
               And
               Plinie
               hath
               written
               much
               in
               his
               naturall
               history
               to
               this
               purpose
               .
               
                 Diodorus
                 Siculus
              
               faith
               ,
               that
               laws
               came
               from
               the
               Jews
               ,
               and
               order
               in
               common-wealths
               from
               the
               Chaldeans
               :
               but
               this
               doubtlesse
               came
               also
               originally
               from
               Gods
               people
               ,
               and
               by
               humane
               reason
               and
               different
               occasions
               was
               varied
               from
               the
               first
               institution
               .
            
          
           
             Now
             whereas
             they
             object
             ,
             that
             
               Ex
               nihilo
               nihil
               fit
            
             ,
             of
             nothing
             can
             nothing
             be
             
             made
             .
             The
             answer
             to
             〈◊〉
             is
             ,
             
               Alia
               est
               conditio
               rei
               dum
               fit
               ,
               alia
               cum
               facta
               est
               .
               Nutritur
            
             
             
               quisque
               in
               utero
               per
               umbilicum
               ,
               post
               partum
               per
               os
               ,
            
             the
             condition
             of
             things
             in
             their
             creation
             and
             after
             their
             creation
             is
             different
             :
             A
             childe
             in
             the
             mothers
             belly
             is
             fed
             by
             the
             navil
             ,
             after
             the
             birth
             by
             the
             mouth
             .
          
           
             And
             for
             that
             they
             say
             ,
             that
             we
             know
             not
             ,
             whether
             motus
             the
             motion
             ,
             or
             Movens
             
             the
             Mover
             were
             first
             ,
             and
             therefore
             no
             beginning
             can
             be
             proved
             ,
             we
             say
             ,
             That
             
             we
             can
             no
             more
             certainly
             affirm
             ,
             whether
             the
             systole
             or
             diastole
             ,
             the
             rising
             or
             the
             falling
             of
             pulse
             were
             first
             ,
             and
             yet
             we
             know
             ,
             that
             the
             pulse
             and
             the
             heart
             from
             whence
             it
             comes
             had
             a
             beginning
             :
             and
             so
             say
             we
             of
             the
             motion
             and
             Mover
             .
          
           
             Seeing
             then
             ,
             that
             of
             every
             thing
             ,
             a
             beginning
             there
             was
             ,
             it
             must
             needs
             be
             from
             one
             of
             these
             three
             .
             1.
             
             From
             Chance
             ,
             2.
             
             Or
             from
             Nature
             ,
             3.
             
             Or
             from
             God.
             
          
           
             
               Reasons
               against
               Chance
               .
            
             
               1.
               
               From
               Chance
               it
               cannot
               be
               .
               For
               if
               a
               man
               travail
               through
               a
               wildernesse
               or
               desert
               
               place
               ,
               and
               see
               a
               Cottage
               or
               Stye
               there
               ,
               in
               his
               own
               reason
               he
               would
               conceive
               ,
               that
               some
               body
               had
               been
               there
               to
               erect
               or
               set
               it
               up
               ;
               and
               that
               it
               came
               not
               to
               be
               there
               
                 forte
                 fortuito
              
               by
               chance
               .
               If
               a
               man
               should
               see
               a
               circumference
               or
               a
               triangle
               (
               as
               Aristippus
               did
               )
               upon
               the
               sea
               shore
               ,
               he
               would
               soon
               imagine
               that
               some
               Artist
               or
               skilful
               man
               had
               drawn
               it
               ,
               and
               that
               it
               came
               not
               by
               Chance
               .
               No
               more
               are
               we
               to
               ascribe
               the
               making
               of
               any
               thing
               to
               fortune
               .
               For
               in
               our
               common
               talk
               ,
               the
               generation
               of
               things
               we
               attribute
               not
               to
               Chance
               ,
               but
               the
               corruption
               we
               call
               mischance
               .
               As
               when
               we
               see
               a
               house
               burnt
               ,
               or
               the
               like
               ,
               we
               use
               to
               call
               it
               a
               mischance
               .
               But
               things
               of
               generation
               and
               invention
               ,
               we
               ascribe
               to
               art
               or
               counsail
               .
               In
               the
               Argonauts
               of
               Apollonius
               ,
               the
               silly
               Countrey-man
               that
               saw
               the
               first
               ship
               arrive
               at
               Colchos
               could
               say
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               it
               had
               some
               skilful
               Pilot
               to
               guide
               it
               .
            
             
               2.
               
               In
               fortuitis
               or
               things
               by
               chance
               there
               can
               be
               no
               order
               observed
               ,
               no
               more
               then
               in
               casting
               of
               dice
               :
               but
               in
               the
               world
               there
               is
               a
               most
               excellent
               order
               in
               all
               things
               ,
               except
               in
               the
               actions
               of
               men
               which
               are
               corrupt
               and
               confused
               .
            
             
               3.
               
               Chance
               and
               purpose
               can
               never
               agree
               ,
               for
               fortune
               is
               defined
               to
               be
               
                 praeter
                 propositum
              
               besides
               and
               contrary
               to
               purpose
               .
               If
               a
               man
               do
               any
               thing
               of
               purpose
               ,
               it
               were
               absurd
               to
               say
               that
               he
               did
               it
               by
               chance
               .
               But
               in
               the
               world
               there
               is
               a
               manifest
               purpose
               :
               for
               there
               is
               an
               eye
               ,
               and
               that
               eye
               hath
               its
               object
               ,
               that
               object
               its
               line
               ,
               that
               line
               its
               medium
               and
               species
               ,
               and
               so
               a
               counsel
               and
               mutual
               destination
               .
               So
               that
               it
               is
               not
               from
               Chance
               .
            
          
           
             
               Reasons
               against
               Nature
               .
               
            
             
               1.
               
               The
               beginning
               was
               not
               from
               Nature
               .
               If
               it
               were
               ,
               then
               all
               things
               must
               be
               reduced
               to
               it
               ,
               and
               there
               must
               be
               a
               naturall
               reason
               given
               for
               all
               things
               .
               But
               this
               cannot
               be
               :
               for
               the
               Philosophers
               cannot
               give
               a
               reason
               in
               Nature
               ,
               for
               the
               ebbing
               and
               flowing
               of
               the
               sea
               .
               For
               the
               colours
               of
               the
               Rainbow
               .
               The
               strength
               of
               the
               neither
               chappe
               ,
               which
               is
               able
               to
               knap
               in
               sunder
               even
               Iron
               it self
               ,
               and
               yet
               hath
               a
               very
               weak
               upholder
               .
               For
               the
               heat
               of
               the
               stomach
               ,
               which
               consumeth
               any
               meat
               ,
               and
               yet
               hurteth
               not
               it self
               ,
               nor
               any
               parts
               about
               it
               ,
               and
               even
               the
               vertues
               ,
               they
               make
               them
               not
               all
               naturall
               ,
               but
               some
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               heroicall
               and
               coming
               from
               God.
               
            
             
               2.
               
               If
               nature
               were
               the
               beginning
               of
               all
               things
               ,
               then
               should
               nothing
               be
               done
               against
               nature
               ,
               because
               nothing
               can
               oppose
               it self
               against
               the
               chief
               cause
               .
               And
               if
               nature
               had
               that
               power
               of
               it self
               to
               produce
               and
               set
               on
               work
               so
               excellent
               a
               frame
               as
               the
               world
               is
               ,
               it
               would
               be
               of
               as
               great
               force
               to
               preserve
               and
               continue
               its
               course
               .
               But
               this
               it
               doth
               not
               ,
               for
               we
               know
               that
               the
               sun
               stood
               still
               at
               the
               command
               of
               Joshua
               against
               natures
               course
               ,
               and
               the
               sun
               had
               an
               Eclypse
               in
               the
               full
               of
               
               the
               moon
               against
               nature
               at
               our
               Saviours
               passion
               .
               
            
          
           
           
             Seeing
             then
             that
             the
             beginnings
             come
             neither
             from
             Chance
             nor
             Nature
             ,
             it
             must
             neceslarily
             follow
             ,
             that
             all
             things
             had
             their
             beginning
             from
             God
             ,
             which
             we
             prove
             thus
             .
          
           
             
               1.
               
               All
               the
               Prophecies
               shew
               ,
               the
               same
               which
               foretel
               things
               to
               come
               in
               plain
               terms
               :
               of
               which
               things
               there
               was
               no
               reason
               in
               nature
               :
               as
               that
               of
               Cyrus
               a
               hundred
               yeers
               before
               his
               birth
               .
               Of
               King
               Josiah
               three
               hundred
               yeers
               before
               he
               was
               borne
               .
               And
               that
               of
               reedifying
               of
               Jericho
               ,
               five
               hundred
               years
               almost
               before
               it
               was
               repaired
               by
               Hiel
               :
               and
               all
               these
               
                 in
                 iisdem
                 terminis
              
               ,
               in
               the
               same
               words
               set
               down
               in
               those
               prophecies
               .
            
          
           
             The
             orderly
             and
             artificial
             framing
             the
             Creatures
             at
             the
             Creation
             tells
             us
             plainly
             ,
             that
             Nature
             was
             not
             the
             beginning
             ,
             but
             God
             ,
             for
             even
             them
             ,
             whom
             neither
             miracles
             nor
             
             religion
             could
             move
             ,
             the
             most
             base
             and
             contemptible
             Creatures
             have
             astonished
             and
             confounded
             ,
             and
             drawn
             from
             them
             a
             confession
             of
             a
             supream
             and
             supernaturall
             power
             .
             Plinie
             was
             astonished
             at
             the
             little
             Gnat
             ,
             that
             by
             her
             trunck
             makes
             so
             great
             a
             noise
             ,
             and
             saith
             ,
             that
             without
             a
             supream
             power
             above
             nature
             that
             creature
             could
             not
             have
             been
             so
             made
             .
             The
             like
             he
             acknowledgeth
             upon
             the
             sight
             of
             the
             Butterfly
             .
             And
             Galen
             after
             he
             had
             blasphemously
             treated
             of
             the
             most
             excellent
             parts
             of
             man
             ,
             when
             
             he
             came
             to
             one
             part
             of
             the
             least
             accompt
             ,
             falls
             into
             admiration
             of
             it
             ,
             and
             is
             constrained
             to
             name
             and
             confesse
             God
             ,
             and
             say
             ,
             that
             he
             hath
             sung
             
               hymnum
               Domino
            
             in
             describing
             it
             .
          
           
             Now
             as
             we
             are
             taught
             by
             those
             things
             which
             are
             without
             us
             ,
             that
             there
             is
             a
             cause
             above
             Nature
             ,
             so
             likewise
             by
             the
             things
             that
             are
             within
             us
             .
          
           
             For
             first
             we
             have
             a
             soul
             (
             as
             we
             said
             before
             )
             indued
             with
             reason
             and
             understanding
             ,
             
             immortal
             .
             This
             soul
             then
             must
             either
             be
             the
             cause
             of
             it self
             ,
             or
             take
             its
             being
             from
             some
             other
             cause
             .
             But
             of
             itself
             it
             is
             not
             the
             cause
             .
          
           
             1.
             
             Because
             it
             knoweth
             not
             itself
             ,
             neither
             any
             parts
             of
             the
             body
             ,
             but
             by
             Anatomy
             ,
             
               at
               omnis
               causa
               novit
               effectum
            
             every
             cause
             (
             if
             it
             be
             reasonable
             )
             knoweth
             its
             effect
             ,
             not
             onely
             after
             it
             is
             brought
             forth
             ,
             but
             before
             ,
             and
             by
             what
             degrees
             it
             is
             so
             produced
             .
             Our
             father
             in
             begetting
             ,
             and
             our
             mother
             in
             conceiving
             ,
             know
             not
             what
             is
             begotten
             ,
             what
             is
             conceived
             :
             but
             ,
             
               in
               causa
               principali
               necessario
               requiritur
               ,
               ut
               cognoscas
               effectum
               antequam
               existat
               ,
               &
               dum
               est
               in
               producendo
               ,
            
             in
             the
             principal
             cause
             it
             is
             of
             necessity
             required
             ,
             that
             it
             know
             the
             effect
             before
             it
             be
             :
             and
             while
             it
             is
             in
             producing
             .
          
           
             2.
             
             Again
             ,
             after
             we
             are
             brought
             forth
             ,
             we
             cannot
             command
             every
             part
             of
             us
             ,
             as
             thearteries
             and
             pulses
             that
             they
             beat
             not
             :
             and
             therefore
             it
             is
             plain
             that
             we
             proceed
             not
             ,
             nor
             are
             causes
             of
             our selves
             ,
             but
             we
             are
             necessarily
             to
             seek
             a
             cause
             elsewhere
             .
             For
             as
             there
             is
             none
             in
             the
             world
             that
             hath
             reason
             but
             man
             :
             so
             none
             above
             reason
             but
             God.
             And
             therefore
             Aristotle
             saith
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             reason
             cometh
             of
             a
             better
             thing
             then
             reason
             .
             And
             the
             Poet
             Aratus
             is
             quoted
             
             to
             this
             purpose
             by
             Saint
             Paul
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             we
             are
             his
             generation
             .
          
           
             3.
             
             In
             our
             souls
             are
             certain
             sparks
             of
             the
             light
             of
             nature
             ,
             principles
             of
             undoubted
             and
             infallible
             truth
             :
             as
             to
             honour
             our
             parents
             and
             superiours
             ,
             to
             do
             as
             we
             would
             be
             done
             unto
             ,
             to
             defend
             our selves
             from
             injuries
             ,
             to
             keep
             promise
             ,
             to
             hurt
             no
             man
             ,
             and
             the
             like
             ,
             without
             observing
             whereof
             ,
             no
             society
             could
             be
             maintained
             ,
             among
             which
             this
             is
             one
             .
             That
             there
             is
             a
             God
             ,
             and
             that
             he
             ought
             to
             worshipped
             .
             And
             howsoever
             all
             other
             may
             fail
             ,
             yet
             this
             never
             ,
             as
             having
             taken
             deeper
             impression
             in
             mens
             mindes
             (
             that
             are
             not
             come
             to
             the
             height
             of
             Atheisme
             )
             then
             the
             rest
             .
             Insomuch
             as
             the
             pride
             of
             mans
             nature
             which
             will
             stoop
             and
             yield
             to
             nothing
             else
             ,
             is
             content
             to
             submit
             to
             this
             ,
             and
             will
             rather
             worship
             a
             peece
             of
             red
             cloth
             ,
             then
             have
             no
             religion
             at
             all
             .
             And
             this
             is
             so
             fast
             and
             deeply
             rooted
             in
             man
             ,
             that
             it
             cannot
             be
             removed
             ,
             unlesse
             you
             pluck
             out
             heart
             and
             all
             .
          
           
             But
             then
             it
             is
             objected
             ,
             That
             if
             this
             Notion
             be
             so
             generall
             ,
             how
             comes
             it
             that
             
             there
             are
             so
             many
             Atheists
             ?
             To
             which
             may
             be
             answered
             .
          
           
             1.
             
             With
             
               Seneca
               ,
               Mentiuntur
               qui
               dicunt
               se
               non
               sentire
               esse
               Deum
               ,
               nam
               etsi
            
             
             
               tibi
               affirmant
               interdiu
               ;
               noctu
               tamen
               &
               sibi
               dubitant
               ,
            
             they
             lie
             that
             say
             ,
             they
             do
             not
             think
             there
             is
             a
             God
             ,
             for
             though
             in
             the
             day
             time
             they
             tell
             thee
             so
             ,
             yet
             in
             the
             night
             they
             doubt
             of
             it
             within
             themselves
             .
          
           
           
             2.
             
             But
             a
             better
             answer
             may
             be
             framed
             to
             this
             objection
             .
             A
             man
             may
             proceed
             to
             a
             great
             degree
             of
             hardnesse
             of
             heart
             ,
             and
             blinding
             himself
             ,
             yet
             this
             rule
             must
             be
             observed
             ,
             
               Specimen
               naturae
               cujuslibet
               ,
               a
               natura
               optima
               sumendum
               est
               ,
            
             the
             tryal
             or
             essay
             
             of
             every
             mans
             nature
             or
             inclination
             is
             ever
             to
             be
             taken
             from
             off
             the
             best
             parts
             ,
             and
             not
             of
             depraved
             nature
             .
             And
             Tully
             saith
             ,
             If
             we
             will
             know
             what
             nature
             is
             most
             universal
             in
             man
             ,
             we
             must
             take
             our
             argument
             of
             what
             he
             is
             from
             the
             better
             sort
             of
             men
             ;
             now
             there
             are
             some
             sorts
             of
             men
             so
             addicted
             to
             the
             world
             and
             the
             flesh
             ,
             and
             the
             pleasures
             of
             them
             both
             ,
             that
             they
             are
             so
             loose
             and
             dissolute
             ,
             that
             you
             can
             no
             more
             judge
             what
             is
             naturally
             in
             them
             ,
             then
             of
             the
             taste
             of
             a
             sick
             man.
             
          
           
             But
             yet
             ,
             though
             their
             hearts
             be
             fat
             ,
             and
             they
             besotted
             as
             the
             horse
             and
             mule
             ,
             yet
             if
             God
             put
             his
             bit
             into
             their
             mouthes
             ,
             those
             natural
             sparks
             we
             speak
             off
             ,
             will
             break
             forth
             and
             darknesse
             will
             not
             be
             able
             to
             obscure
             the
             light
             .
          
           
             
               And
               this
               is
               to
               be
               seen
               in
               the
               worst
               of
               natures
               upon
               these
               occasions
               .
            
             
               1.
               
               If
               trouble
               and
               danger
               assail
               them
               ,
               then
               ,
               as
               the
               Persians
               in
               Aeschylus
               that
               were
               routed
               at
               the
               lake
               Strymon
               by
               their
               enemies
               ,
               and
               to
               avoid
               their
               fury
               ,
               must
               needs
               passe
               the
               ice
               ready
               to
               be
               thawed
               with
               the
               suns
               heat
               ,
               or
               staying
               be
               every
               one
               put
               to
               slaughter
               :
               though
               before
               they
               held
               that
               there
               was
               no
               God
               ,
               yet
               then
               fell
               on
               their
               knees
               and
               prayed
               to
               God
               to
               let
               the
               ice
               bear
               them
               .
            
             
               2.
               
               If
               sicknesse
               lay
               hold
               on
               them
               ,
               then
               with
               Diogenes
               the
               Atheistical
               Philosopher
               being
               tormented
               with
               the
               strangury
               ,
               they
               will
               detest
               their
               former
               Atheisme
               .
            
             
               3.
               
               Or
               lastly
               ,
               if
               age
               come
               upon
               them
               ,
               then
               with
               Cephalus
               (
               as
               Plato
               hath
               it
               )
               they
               
               will
               say
               ,
               while
               I
               was
               young
               ,
               and
               was
               told
               of
               Styx
               and
               Acheron
               ,
               I
               scoffed
               at
               it
               ,
               and
               thought
               there
               were
               no
               such
               places
               :
               now
               I
               am
               old
               ,
               I
               begin
               to
               doubt
               and
               say
               ,
               what
               if
               there
               be
               such
               .
               So
               that
               we
               see
               ,
               that
               danger
               ,
               sicknesse
               ,
               and
               old
               age
               will
               drive
               men
               to
               confesse
               ,
               that
               there
               is
               a
               God.
               
            
          
           
             But
             another
             main
             argument
             is
             this
             .
             There
             are
             in
             us
             naturall
             notions
             of
             God
             ,
             and
             
             of
             his
             effence
             ,
             therefore
             we
             must
             of
             necessity
             believe
             that
             there
             is
             a
             God.
             
          
           
             1.
             
             There
             is
             a
             power
             in
             the
             soul
             which
             taketh
             notice
             of
             the
             difference
             between
             good
             and
             evil
             ,
             against
             Pyrrho
             ,
             who
             said
             ,
             that
             there
             was
             nothing
             in
             it self
             simply
             good
             
             or
             evil
             .
             Cham
             ,
             though
             an
             ungodly
             man
             ,
             yet
             thought
             it
             an
             uncomely
             thing
             for
             his
             father
             to
             lye
             as
             he
             did
             :
             there
             was
             a
             power
             in
             him
             ,
             to
             distinguish
             between
             decorum
             and
             
             indecorum
             ,
             good
             and
             evil
             .
             The
             King
             of
             Sodom
             would
             recompence
             Abraham
             good
             for
             good
             .
             Esau
             would
             not
             kill
             his
             brother
             Jacob
             ,
             while
             the
             dayes
             of
             mourning
             came
             ,
             
             namely
             ,
             while
             his
             father
             lived
             .
             Absalom
             ,
             though
             in
             rebellion
             against
             his
             father
             ,
             yet
             
             rebuked
             the
             same
             wickednes
             in
             his
             friend
             Hushai
             .
             And
             Judas
             though
             he
             would
             betray
             his
             Master
             ,
             yet
             would
             not
             do
             it
             in
             open
             manner
             ,
             but
             gave
             a
             privy
             token
             ,
             Quemcunque
             
             
               osculatus
               fuero
            
             ,
             whomsoever
             I
             shall
             kisse
             &c.
             
             So
             then
             ,
             seeing
             the
             most
             wicked
             and
             evil
             are
             desirous
             to
             seem
             good
             ,
             and
             (
             though
             being
             evil
             in
             themselves
             )
             reprehend
             it
             in
             others
             ,
             itappears
             plainly
             that
             there
             are
             notions
             in
             our
             souls
             to
             distinguish
             between
             good
             and
             evil
             .
          
           
             Now
             there
             must
             be
             a
             ground
             for
             this
             distinction
             ,
             and
             it
             is
             not
             of
             man
             as
             Pyrrho
             would
             have
             it
             :
             for
             then
             every
             thing
             which
             is
             at
             mans
             appointment
             ,
             must
             be
             good
             
             or
             evill
             :
             but
             it
             must
             be
             from
             a
             nature
             above
             man
             ,
             and
             so
             it
             leadeth
             us
             to
             God
             ,
             an
             unchangable
             nature
             .
             Who
             told
             thee
             that
             thou
             wast
             naked
             ,
             faith
             God.
             
          
           
             That
             there
             is
             a
             God
             ,
             may
             be
             found
             from
             a
             maine
             part
             of
             oursoul
             ,
             the
             Conscience
             
             which
             is
             called
             Gods
             deputy
             :
             which
             never
             suffers
             the
             wicked
             to
             be
             at
             peace
             or
             quiet
             within
             themselves
             ,
             but
             they
             are
             ever
             troubled
             and
             tormented
             .
             And
             if
             they
             say
             ,
             
             that
             Conscience
             thus
             vexeth
             them
             ,
             lest
             their
             fact
             be
             revealed
             ,
             and
             they
             thereby
             brought
             
             within
             the
             danger
             of
             the
             Law.
             It
             may
             soon
             be
             answered
             .
             For
             let
             one
             of
             these
             commit
             some
             great
             offence
             in
             the
             wildernesse
             ,
             or
             in
             the
             dark
             ,
             where
             no
             man
             sees
             them
             ,
             yet
             shall
             he
             never
             be
             at
             rest
             ,
             he
             shall
             have
             his
             
               surda
               verbera
            
             ,
             as
             Pliny
             calls
             them
             ,
             secret
             whips
             and
             wounds
             ;
             yea
             ,
             he
             shall
             be
             constrained
             to
             reveale
             it
             himself
             ,
             either
             in
             sleep
             or
             madnesse
             :
             or
             (
             as
             Plutarch
             speakes
             of
             Bessus
             )
             he
             shall
             think
             ,
             that
             the
             fouls
             of
             the
             air
             will
             bewray
             it
             .
             Religion
             then
             ,
             is
             not
             a
             devise
             ,
             as
             they
             hold
             ,
             or
             would
             have
             it
             ,
             neither
             shall
             it
             be
             so
             accounted
             ,
             as
             long
             as
             they
             have
             Gods
             deputy
             and
             vicegerent
             
             within
             them
             .
             And
             our
             Saviour
             quoteth
             this
             Text
             out
             of
             the
             Prophet
             to
             condemn
             
             such
             Atheists
             .
             
               〈◊〉
               corum
               non
               morietur
            
             .
             Their
             worm
             dieth
             not
             .
             Therefore
             there
             is
             a
             God.
             
          
           
             6.
             
             Lastly
             to
             end
             this
             point
             .
             It
             is
             a
             manifest
             argument
             to
             prove
             that
             there
             is
             a
             
             God
             that
             even
             them
             which
             have
             denied
             this
             truth
             by
             their
             lives
             God
             hath
             confuted
             by
             their
             strang
             and
             remarkable
             ends
             ,
             so
             that
             some
             of
             them
             have
             bin
             forced
             to
             confesse
             him
             at
             their
             death
             .
             As
             Pherecydes
             the
             Syrian
             ,
             being
             in
             his
             jollity
             at
             a
             banquet
             with
             his
             friends
             ,
             and
             boasting
             that
             ,
             he
             had
             lived
             long
             and
             yet
             had
             never
             sacrificed
             to
             any
             God
             ,
             
             within
             a
             short
             time
             after
             miserably
             ended
             his
             dayes
             ,
             devoured
             by
             lice
             .
             So
             Diagoras
             the
             Philospher
             ,
             (
             who
             for
             his
             impiety
             was
             called
             Atheos
             the
             Atheist
             )
             was
             the
             ruin
             of
             
             his
             country
             Melos
             by
             the
             Athenians
             ,
             for
             maintaining
             this
             wicked
             opinion
             .
             And
             Julian
             the
             Apostata
             being
             overcome
             by
             the
             Persians
             ,
             and
             wounded
             to
             death
             with
             an
             arrow
             ,
             plucked
             it
             out
             ,
             and
             his
             blood
             issued
             forth
             ,
             dying
             miserably
             ,
             was
             forced
             to
             confesse
             ,
             that
             he
             was
             overcome
             by
             his
             hand
             against
             whom
             he
             had
             formerly
             written
             blasphemous
             
             books
             ,
             and
             spoken
             Atheistically
             :
             yet
             dying
             said
             ,
             
               Vicisti
               Galilee
               .
               Lucian
            
             (
             at
             the
             first
             a
             Christian
             ,
             and
             afterwards
             a
             blasphemous
             Apostata
             )
             keeping
             a
             kennel
             of
             hounds
             for
             his
             recreation
             ,
             shut
             them
             up
             ,
             and
             went
             abroad
             to
             supper
             ,
             where
             he
             uttered
             many
             blasphemies
             against
             God
             :
             and
             at
             his
             (
             return
             meeting
             his
             dogs
             mad
             ,
             died
             miserably
             being
             torn
             in
             pieces
             by
             them
             .
             Apion
             against
             whom
             Josephus
             wrote
             )
             scoffing
             at
             the
             Old
             Testament
             ,
             and
             especially
             against
             circumcision
             ,
             was
             at
             the
             same
             time
             stricken
             by
             God
             ,
             and
             in
             the
             same
             place
             with
             an
             ulcer
             ,
             and
             was
             made
             a
             spectacle
             for
             all
             such
             as
             in
             after
             times
             should
             follow
             his
             example
             .
             And
             lastly
             to
             (
             omit
             others
             )
             Machiavel
             rotted
             in
             the
             prison
             at
             Florence
             ,
             as
             the
             Italian
             histories
             testifie
             .
          
           
             These
             and
             many
             other
             Atheists
             ,
             though
             they
             denyed
             God
             in
             their
             life
             time
             ,
             yet
             at
             their
             death
             were
             forced
             to
             acknowledge
             and
             confesse
             him
             .
             And
             therefore
             as
             it
             was
             written
             upon
             Zenacheribs
             tomb
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             that
             beholds
             me
             ,
             let
             him
             be
             religious
             ,
             and
             acknowledge
             Gods
             hand
             .
             So
             may
             we
             say
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             look
             upon
             these
             men
             and
             their
             end
             ,
             and
             learn
             to
             stand
             in
             aw
             of
             God.
             
          
        
         
           
             CHAP.
             VII
             .
          
           
             
               The
               fourth
               step
               ,
               That
               God
               hath
               a
               providence
               over
               man.
               Reasons
               against
               divine
               providence
               ,
               answerd
               :
               why
               God
               permitts
               evil
               :
               general
               reasons
               for
               a
               providence
               ,
               particular
               reasons
               from
               all
               sorts
               of
               creatures
               .
               That
               second
               causes
               work
               not
               ,
               nor
               produce
               their
               effects
               of
               themselves
               without
               God.
               That
               Gods
               providence
               〈◊〉
               to
               particulars
               .
               That
               God
               is
               to
               be
               sought
               ,
               and
               that
               he
               rewards
               them
               that
               seek
               him
               .
            
          
           
             Gods
             care
             of
             mankinde
             .
          
           
             The
             next
             station
             is
             .
             That
             God
             hath
             a
             care
             of
             men
             ,
             to
             reward
             the
             good
             .
             For
             it
             is
             
             not
             sufficient
             to
             know
             God
             in
             his
             Essence
             onely
             :
             but
             in
             his
             Providence
             also
             .
             For
             as
             to
             deny
             that
             God
             is
             ,
             is
             Atheisme
             ,
             so
             the
             doubting
             of
             his
             Providence
             and
             care
             over
             the
             Creatures
             is
             Semi-Atheisme
             .
             Nay
             if
             we
             look
             at
             the
             moral
             effect
             which
             the
             perswasion
             of
             a
             Deity
             works
             among
             men
             ,
             it
             is
             all
             one
             to
             deny
             his
             Providence
             ,
             and
             to
             deny
             that
             he
             is
             .
             And
             this
             was
             the
             Epicures
             error
             ,
             who
             though
             they
             were
             forced
             by
             reason
             to
             know
             that
             there
             was
             a
             God
             ,
             yet
             they
             held
             ,
             That
             God
             had
             no
             care
             of
             man.
             Now
             of
             Gods
             providence
             there
             are
             four
             opinions
             .
          
           
             
               1.
               
               That
               God
               hath
               no
               entercourse
               with
               man
               ,
               but
               hath
               drawn
               the
               Heauens
               as
               a
               Curtain
               between
               him
               and
               us
               ,
               that
               we
               should
               not
               know
               or
               see
               ,
               what
               he
               doth
               ,
               nor
               he
               what
               we
               doe
               .
            
             
               2.
               
               That
               there
               is
               a
               providence
               ,
               but
               that
               it
               extendeth
               onely
               to
               general
               things
               ,
               and
               so
               is
               a
               general
               providence
               ,
               setting
               in
               order
               second
               causes
               ,
               but
               reacheth
               not
               to
               every
               perticular
               individual
               thing
               .
            
             
               3.
               
               Another
               opinion
               granteth
               a
               providence
               as
               well
               of
               particulars
               ,
               as
               generals
               ,
               but
               that
               it
               is
               idle
               ,
               as
               a
               spectator
               only
               ,
               that
               beholds
               men
               act
               upon
               a
               stage
               ,
               and
               neither
               rewardeth
               ,
               nor
               punisheth
               .
            
             
               4.
               
               The
               last
               〈◊〉
               ,
               that
               as
               he
               hath
               providence
               over
               both
               sorts
               ,
               as
               well
               particular
               as
               〈◊〉
               neral
               ,
               so
               he
               doth
               not
               onely
               behold
               ,
               but
               reward
               the
               good
               ,
               and
               punish
               the
               evill
               .
               And
               this
               is
               the
               truth
               ,
               which
               Christans
               hold
               .
            
          
           
             The
             chief
             reasons
             which
             they
             use
             to
             alledg
             in
             maintaining
             that
             there
             is
             no
             providence
             at
             all
             ,
             are
             cheifly
             three
             .
          
           
             
               1
               The
               adversity
               of
               the
               good
               ,
               and
               the
               prosperity
               of
               the
               wicked
               .
               For
               say
               they
               ,
               〈◊〉
               
               
               
                 vlla
                 esset
                 providentia
                 ,
                 bonis
                 bene
                 esset
                 ,
                 malis
                 male
                 ,
              
               if
               there
               were
               any
               providence
               it
               would
               goe
               well
               with
               the
               good
               ,
               and
               ill
               with
               the
               bad
               .
            
             
               2.
               
               That
               although
               many
               abuse
               the
               gifts
               of
               God
               ,
               yet
               he
               giveth
               them
               promiscuously
               .
               And
               therefore
               ,
               if
               there
               were
               a
               providence
               ,
               the
               use
               of
               the
               gift
               would
               have
               been
               given
               with
               it
               ,
               and
               no
               gifts
               would
               have
               been
               given
               to
               them
               that
               should
               abuse
               them
               .
            
             
               3.
               
               That
               the
               manifold
               〈◊〉
               ,
               and
               evill
               effects
               in
               morral
               and
               natural
               things
               shew
               ,
               that
               if
               there
               were
               a
               Providence
               ,
               God
               would
               not
               suffer
               so
               many
               in
               either
               .
            
          
           
             1.
             
             To
             the
             first
             ,
             we
             answer
             .
             If
             a
             man
             were
             absolutely
             good
             ,
             no
             adversity
             would
             betide
             him
             ,
             and
             if
             absolutely
             evil
             ,
             no
             prosperity
             :
             but
             no
             man
             in
             this
             life
             is
             absolutely
             good
             or
             evil
             ,
             but
             as
             the
             best
             are
             not
             without
             some
             evil
             ,
             so
             the
             worst
             not
             without
             some
             good
             ;
             And
             therefore
             it
             stands
             with
             the
             justice
             of
             God
             ,
             to
             punish
             that
             evil
             which
             is
             in
             the
             good
             with
             temporal
             punishments
             in
             this
             life
             ,
             and
             to
             reward
             the
             good
             which
             is
             in
             the
             wicked
             ,
             with
             temporal
             blessings
             :
             that
             he
             may
             reward
             the
             one
             ,
             and
             punish
             the
             other
             ,
             in
             the
             other
             life
             .
             Hence
             it
             is
             that
             saint
             Augustine
             ,
             saith
             ,
             
               Domine
               hic
               secabic
               vre
               ,
               modo
               ibi
               parca
               ,
            
             Lord
             cut
             and
             burn
             ,
             afflict
             me
             here
             ,
             so
             thou
             spare
             me
             hereafter
             .
             We
             know
             what
             the
             Devil
             ,
             said
             to
             God
             ,
             in
             Jobs
             case
             .
             Doth
             Job
             serve
             God
             for
             nought
             ?
             Therefore
             God
             ,
             
             to
             stop
             the
             mouths
             of
             the
             wicked
             and
             Sathan
             ,
             punisheth
             the
             Godly
             here
             .
             And
             hence
             it
             is
             ,
             that
             if
             good
             men
             live
             in
             prosperity
             ,
             the
             Devil
             is
             ready
             to
             object
             ,
             that
             their
             acts
             are
             but
             hypocritical
             :
             therefore
             God
             to
             make
             it
             appeare
             ,
             that
             the
             Godly
             serve
             him
             not
             in
             respect
             of
             temporal
             blessings
             ,
             and
             that
             vertue
             in
             them
             is
             not
             mercenary
             ,
             but
             free
             ,
             he
             oft
             times
             layes
             afflictions
             on
             his
             children
             ,
             which
             they
             beare
             willingly
             .
          
           
             2
             The
             former
             answer
             might
             have
             served
             to
             confut
             this
             second
             reason
             :
             for
             as
             in
             onely
             the
             first
             ,
             if
             it
             had
             been
             
               bonis
               bene
            
             ,
             well
             to
             the
             good
             the
             Devill
             had
             well
             said
             ,
             Doth
             Job
             serve
             God
             for
             nought
             ?
             so
             in
             this
             case
             ,
             If
             God
             had
             given
             the
             use
             of
             the
             gifts
             with
             the
             giftes
             themselves
             to
             every
             one
             ,
             the
             Devil
             would
             have
             said
             ,
             Job
             can
             doe
             no
             other
             but
             serve
             God.
             He
             is
             not
             left
             to
             his
             own
             election
             ,
             God
             hath
             in
             a
             mnaner
             enforced
             him
             to
             it
             ,
             and
             so
             his
             actions
             are
             not
             praise
             worthy
             ,
             nor
             deserve
             any
             reward
             .
             For
             what
             extraordinary
             matter
             is
             it
             for
             fire
             to
             burn
             ,
             since
             it
             is
             its
             nature
             and
             property
             .
             But
             when
             some
             of
             the
             wicked
             have
             as
             excellent
             gifts
             bestowed
             on
             them
             ,
             as
             the
             godly
             have
             ,
             and
             yet
             they
             abuse
             them
             :
             it
             takes
             away
             all
             cavils
             and
             exceptions
             from
             〈◊〉
             :
             and
             maketh
             much
             for
             the
             commendation
             of
             the
             Godly
             ,
             and
             for
             the
             just
             reprofe
             and
             punishment
             of
             the
             wicked
             .
          
           
             3.
             
             To
             the
             third
             we
             say
             ,
             that
             though
             there
             be
             defects
             ,
             and
             evil
             effects
             ,
             yet
             God
             is
             not
             the
             cause
             of
             them
             :
             he
             hath
             no
             part
             either
             in
             the
             evil
             action
             ,
             or
             with
             the
             evil
             doer
             .
             
               Omnis
               actionis
               imperfectio
               ,
               non
               a
               Deo
               ,
               sed
               a
               male
               se
               habente
               instrumento
               ,
            
             the
             imperfection
             of
             every
             action
             is
             not
             of
             God
             ,
             but
             from
             the
             indisposition
             or
             perversenesse
             of
             the
             instrument
             .
             In
             a
             Creple
             the
             soul
             is
             the
             cause
             of
             motion
             ,
             and
             is
             in
             no
             fault
             ,
             but
             the
             distortion
             of
             the
             body
             which
             is
             the
             instrument
             of
             the
             soul.
             So
             every
             action
             is
             from
             God
             ,
             but
             if
             it
             have
             any
             deformity
             ,
             it
             is
             of
             the
             crookednesse
             of
             the
             instrument
             .
             Now
             God
             〈◊〉
             evil
             in
             these
             respects
             .
          
           
             
               1.
               
               
                 Per
                 privationem
                 gratiae
              
               ,
               by
               justly
               for
               sin
               depriving
               men
               of
               his
               grace
               ,
               and
               thereupon
               followeth
               a
               defect
               of
               good
               :
               for
               if
               there
               were
               no
               defect
               ,
               his
               infinite
               goodnesse
               could
               not
               have
               been
               so
               cleerly
               seen
               ,
               nor
               would
               there
               have
               been
               any
               variety
               of
               good
               things
               ,
               but
               one
               good
               onely
               .
            
             
               2.
               
               If
               there
               were
               no
               defect
               ,
               there
               would
               have
               been
               no
               order
               or
               degrees
               in
               things
               .
            
             
               3.
               
               Many
               vertues
               would
               have
               been
               superfluous
               ,
               as
               Justice
               ,
               Temperance
               ,
               &c.
               
            
             
               4.
               
               Because
               it
               is
               necessary
               ,
               that
               God
               should
               be
               loved
               for
               his
               All-sufficiency
               in
               the
               highest
               degree
               :
               and
               there
               is
               nothing
               that
               makes
               us
               love
               God
               more
               ,
               then
               for
               the
               enjoying
               of
               his
               benefits
               :
               and
               his
               benefits
               are
               never
               more
               highly
               esteemed
               ,
               then
               when
               we
               want
               them
               :
               for
               
                 bonum
                 carendo
                 magis
                 quam
                 fruendo
                 cernitur
                 ,
              
               we
               discern
               and
               finde
               what
               is
               good
               for
               us
               ,
               more
               by
               being
               deprived
               of
               it
               ,
               then
               by
               enjoying
               it
               .
               So
               that
               were
               there
               no
               defect
               ,
               we
               should
               not
               be
               so
               sensible
               of
               the
               good
               which
               we
               want
               .
            
             
               5.
               
               Nor
               would
               God
               ever
               permit
               evil
               ,
               ,
               but
               that
               thereby
               he
               can
               take
               occasion
               by
               his
               infinite
               wisdom
               and
               goodnesse
               ,
               that
               a
               greater
               good
               may
               arise
               .
               As
               we
               plainly
               finde
               ,
               that
               from
               the
               greatest
               evil
               that
               ever
               was
               committed
               (
               the
               betraying
               of
               our
               Saviour
               )
               God
               took
               occasion
               to
               draw
               the
               greatest
               benefit
               that
               ever
               befell
               mortal
               men
               ,
               namely
               ,
               the
               Redemption
               of
               mankinde
               .
               So
               much
               in
               answer
               to
               the
               first
               opinion
               .
            
          
           
           
             Now
             to
             prove
             that
             there
             is
             a
             providence
             ,
             1.
             
             In
             generals
             .
             2.
             
             In
             fingular
             and
             particulars
             .
             
             3.
             
             Not
             onely
             by
             the
             ordinary
             course
             of
             secondary
             causes
             ,
             but
             immediately
             from
             God
             himself
             .
          
           
             There
             is
             a
             providence
             in
             general
             matters
             .
          
           
             1.
             
             It
             is
             natural
             to
             every
             one
             ,
             
               ut
               curet
               quod
               procreavit
            
             ,
             to
             have
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             natural
             love
             and
             affection
             to
             that
             which
             it
             bringeth
             forth
             ;
             and
             this
             being
             the
             gift
             of
             God
             in
             his
             creatures
             ,
             
             cannot
             be
             wanting
             in
             himself
             .
             Astorgia
             is
             a
             vice
             ,
             and
             to
             be
             reproved
             in
             man
             ,
             
             and
             therefore
             cannot
             befal
             God
             ,
             but
             when
             it
             seemeth
             to
             fall
             in
             God
             ,
             by
             his
             laying
             afflictions
             and
             troubles
             upon
             any
             of
             his
             creatures
             ,
             it
             is
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             want
             of
             love
             to
             them
             ,
             but
             a
             manifest
             providence
             over
             them
             ,
             for
             whom
             he
             loves
             he
             chastens
             ,
             and
             thereby
             furthers
             their
             chiefest
             good
             .
          
           
             2.
             
             No
             wise
             Artificer
             will
             give
             over
             his
             work
             before
             he
             have
             finished
             it
             ,
             and
             brought
             it
             to
             perfection
             :
             but
             every
             day
             God
             bringeth
             forth
             some
             new
             thing
             ,
             some
             new
             effect
             ,
             things
             which
             are
             tending
             to
             perfection
             ,
             for
             things
             are
             yet
             daily
             in
             generation
             ,
             and
             therefore
             God
             hath
             his
             providence
             over
             them
             to
             bring
             them
             thereunto
             .
          
           
             1.
             
             In
             particulars
             .
             We
             see
             (
             with
             Aristotle
             )
             that
             the
             sea
             is
             far
             higher
             then
             the
             land
             ,
             
             the
             waters
             far
             above
             the
             brims
             of
             the
             earth
             ,
             and
             water
             is
             an
             unruly
             element
             ,
             apt
             to
             overflow
             by
             its
             natare
             :
             yet
             Philosophers
             being
             unable
             to
             render
             a
             satisfactory
             reason
             ,
             why
             it
             overflowes
             not
             the
             earth
             ,
             it
             followes
             ,
             that
             it
             is
             of
             Gods
             providence
             ,
             who
             limits
             the
             bounds
             thereof
             ,
             and
             commands
             it
             to
             passe
             no
             further
             .
          
           
             And
             if
             any
             say
             ,
             that
             the
             water
             and
             earth
             make
             one
             sphere
             or
             globe
             ,
             and
             therefore
             the
             swelling
             of
             any
             part
             ,
             is
             onely
             in
             appearance
             ,
             that
             spherical
             figure
             being
             the
             natural
             figure
             of
             the
             whole
             ;
             yet
             herein
             providence
             plainly
             appears
             ,
             in
             that
             some
             parts
             of
             the
             earth
             are
             made
             hollow
             ,
             to
             be
             receptacles
             for
             the
             sea
             ,
             which
             otherwise
             should
             by
             order
             of
             nature
             cover
             the
             whole
             earth
             ,
             and
             so
             the
             dry
             land
             appear
             for
             the
             use
             of
             Men
             and
             Beasts
             .
          
           
             2
             The
             next
             reason
             is
             from
             Plotinus
             .
             fetcht
             from
             the
             Plants
             ,
             which
             if
             they
             stand
             between
             two
             kinds
             of
             soyle
             ,
             soyle
             of
             two
             natures
             ,
             one
             dry
             and
             barren
             ,
             and
             the
             other
             moyst
             and
             fruitfull
             ,
             they
             will
             naturally
             shoot
             all
             their
             roots
             to
             the
             fruitfull
             soyle
             .
             As
             also
             from
             lilyes
             and
             marigolds
             and
             divers
             other
             flowres
             ,
             that
             of
             themselves
             naturally
             close
             toward
             evening
             with
             the
             Sun-set
             ,
             lest
             they
             should
             receive
             evil
             and
             corrupt
             moysture
             in
             the
             night
             ,
             and
             in
             the
             morning
             open
             again
             ,
             to
             receive
             the
             heat
             of
             the
             Sun.
             
          
           
             3.
             
             The
             next
             is
             from
             Birds
             .
             Our
             Saviour
             in
             a
             sermon
             to
             his
             disciples
             concerning
             
             Gods
             providence
             ,
             bids
             them
             observe
             and
             mark
             well
             .
             Consider
             (
             faith
             he
             )
             the
             ravens
             ,
             for
             they
             neither
             sow
             nor
             reape
             ,
             they
             have
             neither
             storehouse
             nor
             barne
             ,
             and
             yet
             God
             feedeth
             them
             .
             And
             King
             David
             testifieth
             the
             like
             ,
             that
             the
             Ravens
             are
             fed
             of
             God.
             And
             it
             is
             reported
             ,
             that
             their
             young
             ones
             being
             forsaken
             by
             the
             damme
             and
             left
             bare
             ,
             
             a
             worme
             ariseth
             out
             of
             their
             doung
             ,
             creepeth
             up
             to
             their
             bill
             ,
             and
             feedeth
             them
             .
          
           
             4.
             
             The
             fourth
             is
             from
             fishes
             .
             Aristotle
             reporteth
             ,
             that
             the
             little
             fish
             Pinnothera
             entring
             league
             with
             the
             Crab
             ,
             taketh
             a
             stone
             in
             her
             mouth
             ,
             and
             when
             the
             Oyster
             openeth
             against
             the
             Sun
             ,
             swimmeth
             in
             with
             the
             stone
             in
             her
             mouth
             ,
             so
             that
             the
             Oyster
             not
             being
             able
             to
             close
             again
             ,
             the
             Crab
             pulleth
             out
             the
             meat
             ,
             and
             they
             both
             divide
             the
             prey
             .
          
           
             5.
             
             The
             next
             is
             from
             Beasts
             .
             we
             see
             that
             the
             Providence
             of
             God
             hath
             taken
             order
             ,
             that
             wilde
             beasts
             should
             not
             be
             so
             generative
             as
             Tame
             ,
             least
             by
             their
             multiplicity
             they
             should
             doe
             much
             harm
             .
             Secondly
             ,
             Though
             they
             be
             naturally
             desirous
             of
             prey
             ,
             yet
             God
             hath
             so
             disposed
             ,
             that
             when
             the
             Sun
             ariseth
             in
             the
             day
             time
             ,
             (
             when
             they
             might
             best
             fit
             themselves
             )
             they
             get
             them
             away
             ,
             and
             lay
             them
             down
             in
             their
             denns
             ;
             and
             Man
             goeth
             forth
             to
             his
             labour
             (
             and
             worketh
             securely
             )
             till
             the
             evening
             ,
             as
             the
             prophet
             speaks
             .
             and
             when
             man
             goeth
             to
             his
             rest
             ,
             then
             go
             they
             to
             seek
             their
             prey
             .
             Which
             must
             
             necessarily
             be
             a
             great
             argument
             of
             Gods
             grovidence
             .
          
           
             6
             And
             so
             generally
             from
             all
             living
             Creatures
             ;
             by
             discerning
             their
             several
             places
             of
             nourishment
             .
             As
             the
             silly
             lamb
             ,
             among
             a
             multitude
             of
             Ewes
             ,
             to
             choose
             out
             its
             own
             damme
             .
             As
             also
             in
             avoiding
             things
             noysom
             and
             hurtfull
             to
             them
             :
             as
             the
             Chicken
             to
             run
             away
             at
             the
             noyse
             of
             a
             Kite
             ,
             even
             almost
             assoone
             as
             it
             is
             hatched
             ;
             the
             lamb
             to
             flee
             from
             the
             wolfe
             ,
             and
             the
             like
             .
          
           
             7.
             
             From
             the
             extraordinary
             love
             of
             parents
             to
             their
             children
             ,
             though
             never
             so
             deformed
             ,
             in
             as
             great
             measure
             ,
             as
             if
             they
             had
             no
             defect
             in
             nature
             .
          
           
           
             8.
             
             Lastly
             from
             the
             sudden
             cry
             of
             every
             Creature
             in
             distresse
             ,
             for
             which
             no
             reason
             can
             be
             given
             ,
             but
             that
             it
             is
             
               vox
               naturae
               clamantis
               ad
               dominum
               naturae
               ,
            
             the
             cry
             of
             nature
             ,
             to
             the
             God
             of
             nature
             ,
             as
             some
             of
             the
             Heathen
             have
             bin
             forced
             to
             confesse
             .
          
           
             And
             thus
             we
             see
             the
             providence
             of
             God
             in
             particular
             ,
             concerning
             which
             Theoderet
             
             hath
             written
             against
             those
             that
             were
             of
             opinion
             ,
             that
             providence
             was
             but
             as
             a
             Clock
             ,
             
             which
             after
             the
             plummets
             are
             plucked
             up
             ,
             goes
             afterward
             of
             its
             own
             accord
             .
          
           
             The
             Third
             particular
             to
             be
             proved
             is
             ,
             that
             the
             effects
             we
             see
             come
             not
             meerly
             of
             second
             causes
             ,
             or
             by
             nature
             ,
             nor
             by
             chance
             ,
             but
             mediatly
             or
             immediatly
             from
             God.
             
          
           
             First
             not
             by
             nature
             or
             second
             causes
             alone
             .
             
          
           
             1.
             
             We
             say
             that
             meanes
             work
             nothing
             of
             themselves
             ,
             no
             more
             then
             bread
             can
             nourish
             of
             itself
             .
             For
             there
             is
             a
             staffe
             of
             bread
             (
             as
             the
             Prophet
             tels
             us
             )
             which
             if
             it
             be
             broken
             ,
             
             bread
             itself
             will
             do
             us
             little
             good
             .
             Christ
             calleth
             it
             the
             word
             ,
             and
             the
             psalmist
             hidden
             
             treasure
             ,
             which
             without
             Gods
             blessing
             will
             be
             put
             but
             as
             into
             a
             bottomlesse
             bag
             :
             as
             
             the
             Prophet
             speakes
             .
             This
             the
             Philosophers
             acknowledged
             ,
             and
             called
             it
             Infusion
             of
             
             strength
             ,
             nature
             ,
             and
             efficacy
             into
             the
             Creatures
             .
             And
             it
             must
             needs
             be
             from
             the
             first
             ,
             and
             not
             from
             the
             second
             cause
             .
          
           
             2.
             
             Sundry
             things
             are
             effected
             without
             meanes
             :
             as
             because
             men
             should
             not
             think
             
             the
             Sun
             to
             be
             the
             sole
             cause
             of
             Light
             ,
             God
             created
             the
             Light
             before
             the
             Sun.
             Likewise
             he
             created
             fruit
             with
             the
             seed
             ,
             because
             we
             should
             not
             think
             ,
             seed
             alone
             to
             be
             the
             cause
             or
             means
             of
             fruit
             .
             And
             we
             see
             in
             these
             dayes
             preferment
             cast
             upon
             some
             men
             that
             neither
             seek
             nor
             deserve
             it
             ,
          
           
             3.
             
             We
             see
             also
             some
             effects
             wrought
             contrary
             to
             Nature
             .
             As
             when
             Christ
             opened
             
             
             the
             eyes
             of
             him
             that
             was
             blinde
             ,
             with
             clay
             ,
             which
             naturally
             is
             more
             proper
             to
             put
             
             out
             the
             eyes
             then
             open
             them
             .
             So
             likewise
             Elisha
             made
             the
             the
             salt
             water
             fresh
             and
             sweet
             by
             casting
             salt
             into
             it
             .
             Josephs
             imprisonment
             ,
             was
             the
             means
             of
             his
             preferment
             .
             And
             the
             unlearned
             Christians
             confounded
             the
             learned
             of
             their
             time
             .
             Therefore
             the
             effects
             depende
             not
             on
             means
             ,
             or
             nature
             onely
             .
          
           
             2.
             not
             by
             chance
             .
          
           
             Fortune
             hath
             not
             the
             command
             of
             the
             issue
             and
             event
             of
             war
             ,
             as
             some
             prophane
             men
             
             have
             given
             out
             ,
             
               Sors
               domina
               campi
            
             ,
             that
             Chance
             is
             the
             predominant
             Lady
             of
             the
             field
             ;
             but
             we
             Christians
             know
             ,
             that
             God
             is
             a
             man
             of
             war
             ,
             and
             fighteth
             for
             his
             servants
             ,
             and
             gives
             them
             victory
             ,
             or
             else
             for
             their
             sins
             ,
             and
             to
             humble
             them
             ,
             gives
             them
             into
             their
             enemies
             hands
             ,
             and
             maketh
             them
             Lords
             over
             them
             :
             and
             the
             heathens
             themselves
             made
             their
             worthies
             ,
             
               Diomedes
               ,
               Vlisses
               &c.
            
             prosperous
             by
             the
             assistance
             of
             some
             god
             ,
             and
             therefore
             in
             their
             stories
             ,
             vsually
             there
             went
             a
             vow
             before
             the
             war
             ,
             and
             after
             the
             victory
             ,
             performance
             .
             In
             the
             very
             drawing
             of
             Lots
             (
             which
             a
             man
             would
             think
             to
             be
             Chance
             ,
             of
             all
             other
             things
             )
             we
             see
             ,
             it
             ordered
             some
             times
             by
             special
             providence
             against
             Chance
             ;
             so
             that
             it
             must
             be
             confessed
             that
             somewhat
             was
             above
             it
             ,
             as
             in
             the
             case
             of
             Jonathan
             ,
             and
             Jonas
             .
             And
             therefore
             it
             is
             that
             the
             wiseman
             saith
             ,
             The
             lot
             is
             cast
             into
             
             the
             lap
             ,
             but
             the
             whole
             disposing
             of
             it
             is
             in
             the
             Lord.
             Hence
             the
             mariners
             in
             the
             ship
             
             
             where
             Jonas
             was
             ,
             vsed
             this
             casting
             of
             lots
             acknowledging
             a
             providence
             ,
             of
             God
             therein
             .
          
           
             And
             upon
             that
             which
             they
             call
             Chance
             medley
             it
             cannot
             depend
             ,
             for
             there
             is
             also
             Providence
             .
             Herodotus
             reports
             of
             Cambyses
             ,
             that
             being
             hated
             by
             his
             subjects
             for
             his
             cruelty
             ,
             the
             people
             not
             unwilling
             to
             have
             another
             vsurper
             ,
             in
             his
             absence
             ,
             it
             came
             to
             his
             ears
             :
             he
             furiously
             alighting
             from
             his
             horse
             with
             entent
             to
             to
             have
             gone
             against
             the
             vsurper
             ,
             his
             sword
             fell
             out
             of
             the
             scabbard
             ,
             and
             run
             into
             his
             thigh
             or
             belly
             and
             killed
             him
             ,
             which
             this
             Heathen
             writer
             ascribes
             to
             Providence
             ,
             not
             to
             chance
             medley
             .
             And
             the
             Philosophers
             conclude
             ,
             that
             chance
             is
             nothing
             else
             ,
             but
             an
             effect
             of
             causes
             far
             removed
             ,
             and
             if
             of
             them
             much
             more
             of
             things
             neer
             together
             ,
             which
             plainly
             are
             to
             be
             referred
             to
             the
             divine
             providence
             .
             And
             it
             is
             a
             greater
             argument
             of
             providence
             to
             joyn
             things
             far
             asunder
             ,
             then
             those
             which
             are
             neerer
             ,
             and
             better
             known
             .
             Therefore
             the
             various
             effects
             we
             see
             cannot
             be
             ascribed
             onely
             to
             Nature
             or
             Chance
             .
             To
             all
             which
             might
             be
             added
             that
             unanswerable
             argument
             from
             the
             fulfilling
             of
             prophecies
             ,
             which
             necessarily
             proves
             a
             divine
             providence
             .
          
           
             Thus
             we
             have
             seen
             ,
             that
             there
             is
             a
             Providence
             in
             general
             .
             2.
             
             That
             it
             worketh
             even
             when
             there
             are
             secondary
             causes
             .
             3.
             
             Now
             that
             this
             Providence
             reacheth
             and
             extendeth
             to
             particulars
             as
             it
             doth
             to
             generals
             ,
             and
             rewardeth
             each
             particular
             man
             ,
             is
             proved
             by
             Philosophy
             and
             reason
             ,
             thus
             .
          
           
             1.
             
             The
             philosophers
             make
             Providence
             ,
             a
             part
             and
             branch
             of
             Prudence
             :
             and
             Prudence
             
             is
             a
             practical
             vertue
             ,
             and
             practical
             vertues
             have
             their
             objects
             
               in
               singularibus
            
             in
             particulars
             .
          
           
             2.
             
             Now
             it
             is
             certain
             that
             all
             the
             Attributes
             of
             God
             ,
             are
             every
             one
             of
             equal
             latitude
             and
             longitude
             .
             His
             power
             is
             over
             all
             and
             extendeth
             to
             every
             thing
             ,
             for
             
               virtutis
               est
               maxime
               pertingere
               vel
               remotissima
               ,
            
             that
             is
             the
             greatest
             power
             that
             reacheth
             to
             things
             farthest
             off
             .
             And
             his
             providence
             and
             goodnesse
             is
             of
             no
             lesse
             extent
             then
             his
             power
             .
          
           
             3.
             
             There
             's
             no
             man
             but
             will
             confesse
             ,
             that
             it
             is
             a
             more
             commendable
             thing
             to
             provide
             for
             every
             particular
             ,
             then
             for
             the
             general
             onely
             .
             And
             therefore
             it
             is
             ,
             that
             is
             storied
             for
             the
             commendation
             and
             honour
             of
             Mithridates
             ,
             who
             having
             many
             thousands
             in
             his
             army
             ,
             was
             able
             to
             call
             them
             all
             nominatim
             ,
             by
             their
             names
             :
             then
             
               si
               quod
               melius
               est
               ,
               non
               agatur
               ,
            
             if
             the
             best
             be
             not
             done
             ,
             it
             must
             needs
             be
             out
             of
             some
             defect
             in
             the
             Agent
             ,
             but
             there
             's
             none
             in
             God.
             
          
           
             4.
             
             Now
             for
             the
             rest
             of
             the
             Creatures
             .
             If
             God
             have
             a
             care
             of
             heaven
             ,
             which
             hath
             not
             the
             use
             of
             its
             own
             light
             or
             motion
             ,
             but
             is
             to
             make
             inferiour
             things
             fruitful
             ,
             and
             cattle
             have
             use
             of
             herbs
             ,
             &c.
             and
             man
             of
             cattle
             ,
             and
             all
             other
             things
             ,
             and
             the
             philosophers
             telling
             us
             ,
             that
             that
             which
             hath
             the
             use
             of
             all
             things
             ,
             is
             principal
             of
             all
             others
             ;
             man
             having
             the
             use
             of
             all
             ,
             must
             needs
             be
             principal
             :
             therefore
             ,
             
               si
               sit
               providentia
               Dei
               in
               reliquas
               creaturas
               ,
               ut
               in
               principalem
               se
               extendat
               ,
               necesse
               est
               ,
            
             if
             the
             providence
             of
             God
             extend
             it self
             to
             the
             rest
             of
             the
             Creatures
             ,
             it
             necessarily
             follows
             ,
             that
             it
             extend
             it self
             to
             the
             principal
             .
          
           
             5.
             
             King
             David
             first
             considereth
             the
             glory
             of
             the
             Heavens
             ,
             then
             the
             eternity
             of
             
             them
             ,
             and
             wondreth
             how
             God
             could
             passe
             by
             those
             most
             glorious
             bodies
             ,
             and
             put
             the
             soul
             of
             man
             (
             the
             most
             excellent
             creature
             )
             into
             a
             most
             vile
             lump
             of
             clay
             and
             earth
             .
             Man
             is
             the
             most
             excellent
             of
             all
             other
             of
             Gods
             artifice
             :
             for
             other
             Creatures
             know
             not
             their
             own
             gifts
             .
             The
             horse
             ,
             if
             he
             knew
             his
             strength
             ,
             would
             not
             suffer
             his
             rider
             upon
             his
             back
             ;
             therefore
             the
             occultation
             of
             the
             gift
             from
             that
             creature
             which
             hath
             it
             ,
             and
             the
             manifestation
             of
             it
             to
             man
             that
             hath
             it
             not
             ,
             is
             an
             argument
             that
             man
             is
             Gods
             Count-Palatine
             of
             the
             whole
             world
             ,
             and
             cannot
             be
             exempted
             from
             Gods
             providence
             .
          
           
             6
             And
             this
             is
             that
             which
             made
             Saint
             Chrysostome
             in
             a
             godly
             zeal
             (
             being
             displeased
             with
             man
             )
             to
             say
             ,
             
               Appende
               te
               homo
            
             ,
             consider
             thy self
             well
             ,
             O
             man
             ,
             art
             not
             thou
             better
             then
             all
             creatures
             else
             ?
             Yet
             is
             Gods
             providence
             over
             the
             vilest
             of
             them
             ,
             and
             so
             from
             them
             to
             man
             ,
             and
             more
             especially
             to
             good
             men
             :
             for
             if
             he
             have
             a
             providence
             and
             care
             of
             those
             that
             onely
             have
             his
             image
             by
             nature
             ,
             then
             where
             two
             images
             meet
             in
             one
             ,
             one
             of
             nature
             ,
             and
             another
             of
             grace
             by
             Christ
             ,
             much
             more
             :
             for
             
               similitudo
               magnes
               amoris
            
             ,
             likenesse
             is
             the
             loadstone
             of
             love
             ,
             
               &
               amoris
               providentia
            
             ,
             and
             providence
             of
             love
             .
             If
             God
             care
             for
             all
             mankinde
             ,
             then
             much
             more
             for
             these
             ,
             who
             as
             it
             were
             hate
             themselves
             to
             love
             him
             ,
             those
             that
             lose
             themselves
             to
             finde
             him
             ,
             and
             that
             perish
             to
             live
             with
             him
             .
             Therefore
             his
             providence
             is
             over
             particulars
             .
          
           
             The
             second
             branch
             of
             this
             part
             hath
             two
             things
             considerable
             .
             1.
             
             That
             God
             is
             
             to
             be
             sought
             .
             2.
             
             That
             his
             providence
             is
             to
             reward
             them
             that
             seek
             and
             serve
             him
             .
          
           
             1.
             
             In
             the
             first
             place
             then
             God
             must
             be
             sought
             ,
             for
             
               facientis
               finis
               est
               ipsemet
            
             the
             end
             of
             the
             actor
             is
             himself
             ,
             and
             God
             being
             his
             own
             end
             ,
             it
             must
             necessarily
             follow
             ,
             that
             he
             wills
             all
             things
             for
             his
             own
             ,
             either
             profit
             ,
             honour
             ,
             or
             pleasure
             .
          
           
             
               1.
               
               For
               his
               profit
               we
               cannot
               seek
               him
               ;
               for
               none
               can
               redound
               to
               him
               from
               us
               .
            
             
               2.
               
               Nor
               for
               his
               pleasure
               ,
               for
               wherein
               can
               we
               pleasure
               him
               ?
            
             
               3.
               
               Therefore
               it
               must
               be
               for
               his
               honour
               ,
               for
               to
               that
               end
               did
               he
               create
               us
               ,
               that
               for
               his
               honour
               we
               should
               seek
               and
               serve
               him
               .
            
          
           
             2.
             
             The
             next
             is
             that
             he
             rewards
             such
             as
             seek
             and
             serve
             him
             .
             Where
             there
             are
             two
             relatives
             ,
             there
             is
             a
             grounded
             mutual
             duty
             between
             them
             as
             between
             a
             father
             and
             a
             son
             ,
             love
             and
             obedience
             :
             between
             man
             and
             wife
             mutual
             love
             :
             between
             Master
             and
             servant
             ,
             care
             and
             service
             :
             between
             the
             Creator
             and
             Creature
             ,
             providence
             and
             honour
             .
             Now
             between
             God
             and
             his
             true
             servants
             that
             seek
             him
             faithfully
             ,
             there
             is
             reverence
             and
             love
             ,
             and
             reward
             for
             it
             .
             And
             though
             we
             be
             but
             
               verna
               Domini
            
             Gods
             bond-men
             ,
             and
             are
             bound
             to
             keep
             his
             laws
             ,
             because
             he
             is
             our
             Legislator
             ,
             Law-maker
             :
             yet
             he
             hath
             promised
             reward
             to
             them
             that
             keepe
             them
             ,
             
             and
             doth
             not
             as
             kings
             ,
             who
             give
             laws
             ,
             and
             yet
             give
             no
             rewards
             to
             them
             that
             keep
             them
             ,
             but
             punish
             the
             breakers
             of
             them
             :
             Gods
             goodnesse
             is
             greater
             to
             us
             men
             .
          
           
             And
             as
             God
             hath
             a
             reward
             for
             his
             children
             that
             seek
             and
             serve
             him
             ,
             so
             hath
             he
             retribution
             ,
             viz.
             punishment
             for
             them
             that
             neglect
             him
             ,
             and
             break
             his
             commandments
             ,
             which
             we
             might
             easily
             prove
             ,
             both
             by
             ancient
             and
             modern
             story
             .
          
           
             So
             that
             we
             may
             conclude
             this
             point
             ,
             that
             Gods
             providence
             is
             manifest
             in
             rewarding
             the
             good
             .
             And
             so
             much
             against
             the
             Epicure
             .
          
        
         
           
             CHAP.
             VIII
             .
          
           
             
               The
               four
               religions
               in
               the
               world
               ,
               Of
               Paganisme
               ,
               reasons
               against
               the
               plurality
               of
               gods
               .
               That
               there
               can
               be
               but
               one
               God
               proved
               out
               of
               their
               own
               Philosophers
               .
               That
               their
               religion
               was
               false
               .
               How
               man
               came
               to
               be
               worshipped
               .
               How
               Beasts
               .
               Of
               the
               miracles
               and
               Oracles
               of
               the
               Gentiles
               .
            
          
           
             THe
             next
             point
             to
             be
             handled
             is
             ,
             That
             the
             Scriptures
             of
             the
             old
             and
             new
             Testament
             are
             onely
             true
             ,
             and
             that
             all
             other
             either
             Oracles
             or
             Books
             of
             Religions
             besides
             those
             are
             false
             and
             erroneous
             .
          
           
             The
             Apostle
             hath
             set
             this
             for
             a
             principle
             or
             ground
             .
             That
             though
             there
             are
             〈◊〉
             
             that
             be
             called
             Gods
             :
             But
             to
             us
             there
             is
             but
             one
             God.
             And
             if
             but
             one
             God
             ,
             then
             but
             one
             true
             Religion
             .
             In
             the
             search
             whereof
             we
             come
             into
             a
             Quadrivium
             ,
             or
             way
             that
             hath
             four
             turnings
             ,
             viz.
             the
             four
             principal
             religions
             of
             the
             world
             ,
             In
             which
             the
             greatest
             part
             of
             the
             world
             have
             sought
             God.
             These
             are
             ,
          
           
             
               1.
               
               That
               of
               the
               Heathen
               in
               America
               ,
               and
               in
               the
               East
               Indies
               and
               〈◊〉
               ,
               and
               in
               a
               great
               part
               of
               Tartary
               ,
               who
               worship
               the
               Creatures
               ,
               &c.
               and
               this
               is
               called
               Paganisme
               .
            
             
               2.
               
               That
               of
               the
               Jews
               scattered
               through
               the
               world
               ,
               and
               this
               is
               called
               Judaisme
               .
            
             
               3.
               
               That
               of
               Turks
               and
               Saracens
               in
               Asia
               ,
               part
               of
               Africa
               ,
               and
               Europe
               ,
               and
               this
               we
               call
               Turcisme
               or
               Mahometanisme
               .
            
             
               4.
               
               That
               which
               Christians
               hold
               ,
               which
               is
               called
               Christianity
               .
            
          
           
             Now
             seeing
             that
             according
             to
             the
             Apostles
             rule
             ,
             there
             can
             be
             but
             one
             true
             .
             It
             rests
             to
             prove
             which
             of
             them
             is
             so
             .
             The
             Amperours
             Embassador
             being
             at
             Constantinople
             ,
             with
             the
             grand
             Signior
             or
             great
             Turk
             ,
             and
             espying
             in
             a
             cloth
             of
             estate
             four
             Candlesticks
             wrought
             ,
             with
             four
             candles
             in
             them
             ,
             three
             whereof
             were
             turned
             upside
             down
             〈◊〉
             the
             sockets
             ,
             as
             if
             they
             were
             put
             out
             ,
             and
             the
             fourth
             of
             them
             burning
             ,
             with
             this
             Arabique
             inscription
             ,
             
               Haec
               est
               vera
               lux
            
             ,
             this
             is
             the
             true
             light
             ,
             questioned
             the
             meaning
             thereof
             ,
             and
             was
             answered
             ,
             That
             there
             were
             four
             Religions
             in
             the
             world
             ,
             whereof
             three
             were
             false
             ,
             and
             the
             other
             (
             which
             was
             theirs
             )
             was
             the
             true
             .
             Let
             us
             therefore
             examine
             which
             is
             the
             true
             ,
             and
             which
             the
             false
             ,
             and
             first
             begin
             with
          
           
             
               1.
               
               Paganisme
               .
               And
               this
               had
               once
               spread
               it self
               over
               all
               the
               earth
               ,
               except
               one
               corner
               of
               Syria
               :
               and
               it
               cannot
               be
               denied
               ,
               but
               that
               in
               the
               knowledge
               of
               arts
               ,
               policy
               ,
               and
               Philosophy
               ,
               the
               Heathen
               exceeded
               all
               other
               nations
               ,
               and
               their
               light
               shined
               that
               way
               ,
               brightest
               above
               others
               ;
               and
               that
               in
               these
               things
               we
               have
               all
               lighted
               our
               candle
               at
               theirs
               .
               And
               yet
               as
               the
               wisest
               of
               us
               may
               wonder
               at
               them
               for
               their
               extraordinary
               naturall
               and
               humane
               knowledge
               ,
               so
               the
               simplest
               of
               us
               may
               laugh
               at
               them
               ,
               for
               their
               absurdities
               in
               the
               worship
               of
               God
               ,
               so
               dim
               hath
               their
               light
               burnt
               in
               matter
               of
               Religion
               .
            
          
           
             The
             Apostle
             in
             the
             place
             last
             quoted
             hath
             two
             arguments
             against
             them
             ,
             to
             prove
             that
             there
             must
             needs
             be
             but
             one
             God
             ,
             and
             they
             erred
             because
             they
             had
             many
             gods
             ,
             many
             lords
             .
             And
             indeed
             many
             they
             had
             .
             Varro
             makes
             the
             number
             of
             them
             30000
             whereof
             there
             were
             300
             Jupiters
             ,
             besides
             a
             number
             called
             
               dii
               majorum
               gentium
               ,
               &
               minorum
               ,
               &
               dii
               tutelares
               ,
            
             tutelar
             gods
             ,
             &c.
             and
             as
             S.
             Augustine
             speakeh
             
               Quis
               numerare
            
             
             potest
             ?
             the
             number
             was
             so
             great
             ,
             that
             no
             man
             could
             reckon
             them
             .
          
           
             1.
             
             He
             ,
             from
             whom
             al
             things
             are
             ,
             can
             be
             but
             *
             one
             .
             The
             reason
             is
             ,
             Inferiour
             causes
             are
             resemblances
             of
             superiour
             ,
             and
             they
             of
             the
             Highest
             :
             but
             we
             see
             in
             all
             inferiour
             causes
             ,
             many
             branches
             come
             from
             one
             root
             ,
             many
             parts
             are
             ruled
             by
             one
             head
             ,
             many
             veins
             from
             one
             Master-vein
             ,
             and
             many
             rivers
             and
             chanels
             
             from
             one
             fountaine
             .
             So
             in
             Superiour
             causes
             ,
             there
             are
             many
             causes
             from
             one
             ,
             as
             many
             lights
             from
             one
             ,
             and
             many
             motions
             from
             one
             motion
             :
             
             therefore
             in
             the
             highest
             cause
             ,
             this
             unity
             must
             needs
             be
             after
             a
             most
             perfect
             manner
             .
          
           
             2.
             
             
               In
               quem
               omnia
               concurrunt
            
             ,
             in
             whom
             all
             things
             meet
             ,
             as
             lines
             in
             the
             center
             .
             In
             the
             mutual
             order
             of
             nature
             all
             things
             depend
             upon
             one
             another
             ,
             
               Mutuus
               ordo
               in
               se
               invicem
               est
               propter
               conjunctum
               ordinem
               in
               uno
               ,
            
             that
             mutual
             order
             which
             is
             ,
             is
             from
             order
             joyned
             in
             one
             ,
             as
             all
             things
             flow
             from
             one
             ,
             so
             they
             return
             to
             one
             again
             .
             Therefore
             one
             ,
             and
             but
             one
             God.
             
          
           
             But
             their
             own
             reasons
             are
             sufficient
             to
             convince
             them
             ,
             for
             Pythagoras
             saith
             ,
             that
             
             there
             must
             be
             an
             infinite
             power
             in
             God
             ,
             else
             mans
             understanding
             should
             exceed
             its
             cause
             ,
             that
             is
             the
             Creator
             of
             it
             ,
             because
             it
             is
             able
             to
             comprehend
             and
             conceive
             a
             greater
             thing
             then
             its
             cause
             ,
             were
             it
             only
             finite
             :
             for
             
               si
               potest
               as
               infinita
               est
               ,
               tum
               natura
               infinita
               ,
               quia
               accidentis
               capacitas
               ,
               non
               excedit
               capacitatem
               subjecti
               ,
            
             if
             the
             power
             be
             infinite
             ,
             the
             subject
             in
             which
             that
             power
             is
             ,
             must
             needs
             be
             also
             infinite
             ,
             because
             the
             capacity
             of
             the
             adjunct
             exceeds
             not
             the
             capacity
             of
             its
             subject
             .
             And
             there
             can
             be
             but
             one
             infinite
             ,
             therefore
             but
             one
             God.
             If
             we
             grant
             two
             infinites
             there
             must
             be
             a
             line
             to
             part
             them
             ,
             if
             so
             ,
             then
             they
             are
             both
             finite
             ,
             and
             have
             several
             forces
             ,
             and
             being
             divided
             ,
             cannot
             be
             so
             perfect
             as
             if
             they
             were
             joyned
             together
             and
             both
             one
             .
             But
             there
             can
             be
             no
             imperfectnesse
             in
             God.
             Therefore
             we
             cannot
             admit
             of
             two
             Gods.
             
          
           
             Again
             ,
             as
             Lactantius
             argueth
             .
             If
             there
             be
             two
             Gods
             ,
             and
             Gods
             attribute
             being
             
             omnipotency
             ,
             they
             must
             be
             both
             omnipotent
             ,
             of
             equal
             force
             and
             power
             ,
             or
             unequal
             .
             If
             of
             equal
             ,
             then
             they
             agree
             or
             disagree
             :
             if
             equal
             and
             both
             agree
             ,
             then
             is
             one
             of
             them
             superfluous
             ,
             but
             superfluity
             is
             excluded
             from
             the
             Diety
             .
             If
             they
             disagree
             ,
             and
             be
             of
             unequal
             power
             ,
             then
             the
             greater
             will
             swallow
             up
             the
             lesse
             ,
             and
             so
             reduce
             all
             into
             one
             ,
             and
             so
             the
             lesser
             is
             not
             omnipotent
             ,
             and
             by
             consequent
             no
             god
             .
             And
             howsoever
             the
             Heathen
             outwardly
             held
             Polytheisme
             or
             many
             Gods
             ,
             because
             they
             durst
             do
             no
             other
             ,
             in
             policy
             to
             maintain
             and
             uphold
             their
             Common-wealths
             ,
             yet
             privately
             they
             condemned
             it
             ,
             and
             held
             it
             inconvenient
             .
             And
             therefore
             though
             they
             had
             many
             gods
             ,
             yet
             to
             some
             they
             gave
             the
             place
             and
             title
             of
             a
             father
             ,
             and
             to
             the
             other
             of
             children
             ;
             to
             some
             of
             a
             King
             ,
             and
             to
             the
             rest
             of
             Subjects
             .
          
           
             The
             advise
             of
             Pythagoras
             to
             his
             Shcolers
             was
             to
             search
             ,
             till
             they
             came
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             unity
             in
             every
             thing
             .
             And
             Aristotles
             drift
             was
             to
             seek
             for
             primum
             ,
             the
             first
             ,
             and
             the
             
               omnium
               primum
            
             ,
             and
             the
             
               primum
               ex
               primis
            
             ,
             the
             first
             of
             all
             .
             Plato
             in
             his
             first
             epistle
             to
             Dionysius
             gives
             him
             this
             rule
             ,
             that
             in
             those
             epistles
             which
             he
             writes
             of
             certain
             truth
             ,
             he
             begins
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             God
             ,
             and
             in
             those
             which
             contain
             doubtful
             things
             ,
             he
             begins
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Gods
             ,
             making
             God
             his
             note
             of
             truth
             ,
             and
             Gods
             of
             uncertainty
             .
             〈◊〉
             rule
             to
             his
             Scholers
             was
             ,
             
               Dicite
               plures
               ,
               &
               dicite
               nullum
               ,
            
             say
             there
             be
             many
             Gods
             ,
             and
             say
             there
             be
             none
             :
             and
             Sophocles
             held
             in
             truth
             ,
             
               Vnus
               est
               Deus
            
             ,
             there
             is
             but
             one
             God.
             So
             that
             among
             themselves
             they
             muttered
             the
             truth
             ,
             howsoever
             either
             for
             fear
             of
             punishment
             ,
             or
             disturbing
             the
             peace
             of
             the
             Common-wealth
             ,
             they
             thought
             fit
             to
             suffer
             the
             people
             to
             live
             in
             their
             errour
             of
             Polytheisme
             .
          
           
             But
             because
             Saint
             Augustine
             saith
             ,
             that
             in
             the
             Primitive
             Church
             the
             Philosophers
             
             
             were
             ashamed
             of
             their
             multiplicity
             of
             Gods
             ,
             and
             therefore
             gave
             out
             ,
             that
             the
             Ancients
             were
             never
             so
             absurd
             as
             to
             worship
             many
             Gods
             ,
             but
             onely
             gave
             one
             God
             diverse
             names
             ,
             to
             distinguish
             their
             effects
             ,
             and
             not
             conceiving
             that
             there
             were
             diverse
             Gods
             ,
             but
             ascribed
             power
             to
             one
             God
             onely
             ,
             we
             will
             consider
             it
             a
             little
             further
             .
          
           
             1.
             
             For
             first
             ,
             it
             is
             certain
             that
             they
             had
             diversity
             of
             Gods
             ,
             2.
             and
             secondly
             they
             erected
             several
             images
             to
             them
             .
             Now
             if
             they
             were
             circumscript
             ,
             then
             could
             they
             be
             no
             gods
             ,
             for
             
               Deus
               non
               potest
               circumscribi
               ,
               quia
               infinitus
            
             God
             cannot
             be
             circumscribed
             ,
             because
             he
             is
             infinite
             ,
             and
             if
             an
             image
             could
             expresse
             them
             ,
             they
             were
             circumscript
             .
          
           
             2.
             
             Again
             ,
             the
             whole
             course
             of
             Heathen
             religion
             sought
             no
             further
             then
             their
             eye
             led
             them
             ,
             struck
             no
             further
             then
             the
             skin
             ,
             looked
             only
             after
             outward
             actions
             ,
             they
             neither
             would
             nor
             could
             search
             into
             the
             reins
             ,
             nor
             had
             any
             remedy
             to
             restrain
             the
             heart
             and
             minde
             and
             the
             vices
             thereof
             ,
             as
             hypocrisy
             ,
             &c.
             but
             true
             religion
             ,
             such
             as
             is
             that
             of
             the
             Christians
             ,
             forbiddeth
             concupiscence
             ,
             and
             bridleth
             the
             affections
             ,
             strikes
             deeper
             then
             that
             of
             the
             Heathen
             ,
             therefore
             have
             the
             Heathen
             ,
             neither
             true
             God
             nor
             true
             Religion
             .
          
           
             3.
             
             They
             attribute
             but
             particular
             honour
             to
             particular
             Gods
             ,
             in
             respect
             of
             the
             particular
             benefits
             they
             conceive
             ,
             that
             they
             receive
             respectively
             from
             them
             ,
             as
             to
             some
             for
             the
             benefit
             of
             physick
             ,
             to
             some
             ,
             for
             their
             good
             successe
             in
             war
             and
             the
             like
             ,
             but
             that
             God
             onely
             is
             to
             be
             honoured
             ,
             whose
             providence
             extends
             universally
             ,
             
             and
             hath
             power
             alike
             in
             all
             things
             ,
             which
             as
             they
             confesse
             theirs
             had
             not
             ,
             and
             there
             fore
             are
             not
             Gods.
             
          
           
             4
             Again
             the
             objection
             of
             Cyrill
             to
             Julian
             (
             which
             made
             him
             to
             stagger
             )
             is
             strong
             against
             them
             .
             That
             it
             being
             the
             sinne
             of
             the
             body
             which
             defileth
             the
             soule
             ,
             the
             soule
             had
             need
             of
             something
             to
             purge
             and
             cleanse
             it
             :
             but
             their
             Religion
             having
             nothing
             in
             it
             to
             cleanse
             the
             heart
             and
             soule
             as
             well
             as
             the
             body
             ,
             cannot
             be
             the
             true
             Religion
             .
          
           
             5
             That
             their
             Gods
             were
             no
             Gods
             but
             men
             appeares
             ,
             in
             that
             their
             parents
             were
             known
             and
             confest
             by
             the
             Heathen
             writers
             themselves
             ,
             as
             of
             Hesiod
             in
             his
             Theognia
             .
             
               Tullie
               de
               natura
               deorum
            
             and
             others
             ;
             as
             also
             by
             Cyril
             against
             
               Julian
               ,
               Augustine
            
             in
             his
             bookes
             
               de
               Givitate
               dei
               ;
               Eusebius
               de
               preparatione
               Evangelica
               ,
            
             but
             best
             by
             
               Gregory
               Nyssen
               ,
               &
               cyprian
               de
               vanitate
               Idolorum
               .
            
             And
             Alexander
             the
             Great
             in
             a
             private
             conference
             with
             Leo
             a
             priest
             of
             Egypt
             ,
             was
             enformed
             by
             him
             that
             the
             Gods
             of
             the
             Graecians
             and
             other
             nations
             came
             out
             of
             Egypt
             ,
             &
             that
             the
             religion
             of
             the
             Greeks
             came
             from
             Egyptians
             by
             the
             meanes
             of
             Cecrops
             and
             from
             Phaenicia
             by
             Cadmus
             .
             That
             the
             Romans
             had
             theirs
             from
             the
             Greeks
             ,
             by
             
               Numa
               Pompilius
            
             .
             And
             the
             Egyptian
             Gods
             were
             but
             men
             ,
             for
             their
             descents
             were
             known
             ,
             as
             
               Hermes
               Tresmegistus
            
             ,
             and
             Esculapius
             ,
             who
             discended
             from
             Vranius
             and
             Mercurius
             ,
             and
             yet
             these
             were
             reputed
             to
             be
             their
             Gods.
             
          
           
             6
             Again
             Their
             Gods
             were
             not
             onely
             Men
             but
             wicked
             men
             .
             For
             Religion
             being
             nothing
             but
             a
             faculty
             to
             make
             men
             perfect
             ,
             and
             fit
             them
             for
             a
             more
             blessed
             life
             ,
             by
             framing
             them
             in
             fimilitude
             to
             the
             actions
             and
             perfections
             of
             God
             ,
             their
             Gods
             as
             they
             were
             but
             men
             and
             no
             Gods
             ,
             so
             were
             they
             men
             of
             wicked
             lives
             and
             conversation
             ,
             stigmatyzed
             with
             rapes
             ,
             adulteries
             ,
             and
             the
             like
             sins
             ,
             as
             not
             onely
             their
             own
             stories
             testifie
             of
             them
             ,
             but
             other
             historians
             also
             without
             exception
             as
             
               Eusebius
               ,
               Cyrill
               ,
               〈◊〉
            
             against
             
               Appion
               ,
               Athanasius
               ,
               Origen
               ,
               Tertullian
               ,
               Lactantius
               ,
            
             and
             others
             .
          
           
             But
             here
             will
             be
             made
             a
             question
             ,
             or
             objection
             consisting
             of
             2.
             parts
             1.
             
             If
             their
             
             Gods
             were
             but
             men
             ,
             how
             came
             they
             to
             be
             worshipped
             
               Cultu
               divino
            
             with
             divine
             honour
             .
             2.
             
             And
             secondly
             ,
             how
             came
             Beasts
             to
             be
             worshipped
             by
             the
             Heathen
             with
             the
             
             like
             worship
             .
          
           
             1.
             
             To
             these
             may
             be
             answered
             .
             First
             ,
             that
             after
             the
             flood
             ,
             there
             being
             ,
             a
             general
             
             revolt
             from
             religion
             and
             the
             true
             worship
             of
             God
             ,
             except
             that
             among
             the
             Jews
             ,
             there
             was
             infuced
             this
             Maxime
             into
             the
             minds
             of
             many
             ,
             that
             men
             were
             to
             worship
             them
             that
             did
             them
             good
             ,
             or
             delivered
             them
             from
             evill
             .
          
           
             2
             Another
             cause
             of
             divine
             worship
             given
             to
             men
             ,
             we
             have
             from
             *
             Porphyries
             relation
             ,
             that
             Ninus
             having
             obtained
             the
             Monarchy
             ,
             erected
             an
             image
             to
             the
             honour
             and
             memory
             of
             his
             father
             Belus
             ,
             and
             because
             he
             would
             have
             it
             no
             lesse
             respected
             by
             others
             then
             by
             himself
             ,
             he
             made
             it
             a
             sanctuary
             for
             offendours
             and
             debters
             .
             So
             that
             many
             having
             received
             benefit
             by
             it
             ,
             and
             withal
             thinking
             to
             ingratiate
             themselves
             with
             
             Ninus
             (
             who
             then
             bare
             absolute
             rule
             )
             instituted
             feasts
             upon
             certain
             dayes
             to
             it
             :
             at
             which
             times
             they
             adorned
             the
             Image
             with
             garlands
             ,
             and
             made
             hymns
             which
             they
             sang
             to
             the
             honour
             of
             father
             and
             son
             .
             Now
             the
             ground
             of
             this
             institution
             being
             forgotten
             ,
             they
             which
             succeeded
             in
             after
             times
             became
             so
             superstitious
             in
             this
             service
             ,
             that
             they
             made
             prayers
             and
             offered
             sacrifices
             to
             this
             image
             ,
             which
             was
             the
             same
             Bel
             ,
             which
             in
             the
             broader
             dialect
             of
             the
             Hebrews
             was
             called
             Baal
             .
             Thus
             images
             erected
             to
             the
             memory
             of
             mens
             vertues
             became
             to
             be
             worshipped
             ,
             when
             the
             cause
             of
             their
             erection
             was
             forgotten
             .
             And
             from
             Prosopopeia's
             and
             Apostrophes
             to
             the
             deceased
             they
             began
             to
             pray
             to
             the
             very
             images
             .
          
           
             2
             For
             the
             diefying
             of
             Beasts
             ,
             the
             answer
             is
             this
             .
             Plutarch
             reports
             ,
             that
             Osyris
             being
             King
             of
             Egypt
             ,
             and
             dividing
             his
             kingdom
             into
             Provinces
             ,
             gave
             a
             several
             badge
             or
             cognizance
             to
             every
             one
             ,
             according
             to
             the
             quality
             and
             condition
             of
             each
             province
             ,
             as
             most
             natural
             to
             the
             things
             most
             abounding
             in
             it
             :
             as
             to
             that
             which
             consisted
             most
             in
             〈◊〉
             ,
             he
             designed
             an
             Ox
             :
             to
             that
             which
             was
             most
             plentiful
             in
             woods
             ,
             a
             Dog
             :
             to
             that
             wherein
             was
             most
             meadow
             ,
             a
             Clod
             with
             a
             little
             grasse
             on
             the
             top
             ,
             which
             we
             call
             a
             Turfe
             :
             and
             to
             that
             wherein
             was
             most
             water
             ,
             a
             Crocodile
             .
             These
             he
             erected
             upon
             poles
             and
             placed
             them
             between
             his
             several
             provinces
             .
             Posterity
             forgetting
             to
             what
             end
             these
             were
             erected
             ,
             conceived
             in
             them
             some
             Divine
             nature
             and
             power
             :
             and
             thereupon
             ,
             he
             which
             lived
             by
             the
             plough
             worshipped
             the
             Ox
             ,
             calling
             it
             Apis
             :
             the
             Huntsman
             the
             Dog
             ,
             calling
             it
             Anubis
             :
             the
             Grasier
             the
             Clod
             ,
             calling
             it
             Isis
             ,
             &c.
             
             And
             upon
             this
             ,
             this
             kinde
             of
             Idolatry
             had
             its
             original
             .
          
           
           
             The
             next
             objection
             is
             ,
             If
             they
             were
             not
             Gods
             ,
             how
             came
             some
             of
             them
             to
             work
             
             Miracles
             ,
             and
             give
             Oracles
             .
          
           
             1.
             
             The
             first
             is
             thus
             answered
             .
             That
             there
             is
             difference
             between
             true
             ,
             and
             false
             
             Miracles
             ,
             the
             one
             being
             profitable
             to
             mankinde
             ,
             as
             raising
             the
             dead
             to
             life
             ,
             and
             healing
             incurable
             diseases
             ,
             which
             not
             they
             nor
             their
             Magicians
             could
             ever
             perform
             ,
             but
             onely
             wrought
             such
             as
             were
             fictitions
             and
             imaginary
             :
             and
             some
             of
             them
             were
             unprofitable
             ,
             such
             as
             were
             
               Simon
               Magus
            
             his
             making
             a
             mountain
             seem
             to
             remove
             :
             and
             
               〈◊〉
               Manlius
            
             his
             cutting
             a
             whetstone
             in
             two
             pieces
             .
          
           
             2.
             
             Concerning
             the
             Oracles
             of
             the
             Gentiles
             ,
             Porphyrie
             saith
             ,
             that
             as
             great
             things
             were
             done
             by
             the
             Magicians
             of
             his
             time
             ,
             as
             by
             those
             whom
             they
             supposed
             to
             be
             gods
             .
             Besides
             the
             Oracles
             which
             they
             uttered
             ,
             were
             ever
             either
             ambiguous
             (
             being
             indeed
             not
             the
             Oracles
             of
             their
             Images
             ,
             but
             of
             Devils
             that
             spake
             in
             them
             ,
             (
             as
             Eusebius
             affirmeth
             )
             or
             oft
             times
             false
             and
             frivolous
             ,
             nay
             sometime
             contradicting
             one
             another
             ,
             and
             might
             have
             been
             as
             truely
             conjectured
             by
             politick
             or
             wise
             men
             from
             the
             disposition
             or
             concurrence
             of
             causes
             .
          
           
             3.
             
             And
             it
             is
             a
             strong
             argument
             ,
             to
             prove
             that
             these
             oracles
             were
             uttered
             by
             the
             Devil
             ,
             in
             that
             many
             of
             them
             were
             cruel
             and
             inhumane
             ,
             tending
             to
             the
             sacrificing
             of
             men
             unto
             them
             ,
             whereas
             if
             they
             had
             been
             from
             God
             ,
             they
             would
             have
             been
             rather
             to
             the
             preservation
             ,
             then
             to
             the
             destruction
             and
             defacing
             of
             Gods
             image
             and
             workmanship
             .
             And
             when
             they
             would
             seem
             to
             be
             more
             milde
             ,
             upon
             deliverance
             from
             war
             or
             danger
             ,
             they
             commanded
             the
             institution
             of
             Gladiatores
             ,
             sword-fencers
             ,
             whereupon
             ensued
             much
             bloodshed
             and
             murder
             .
             And
             if
             they
             were
             not
             the
             cause
             of
             cruelty
             ,
             yet
             of
             all
             kinde
             of
             obscenity
             ,
             for
             if
             they
             enjoyned
             not
             the
             sword-playes
             alwayes
             ,
             yet
             at
             other
             times
             they
             commanded
             Stage-playes
             ,
             the
             effects
             whereof
             Saint
             Augustine
             describeth
             at
             large
             ,
             whereby
             men
             grew
             to
             such
             a
             height
             of
             all
             lasciviousnesse
             ,
             that
             the
             Romans
             
             and
             Greeks
             banished
             them
             out
             of
             their
             territories
             ,
             and
             made
             a
             decree
             ,
             that
             all
             Stage-players
             should
             die
             intestate
             .
          
           
             4.
             
             Lastly
             it
             is
             common
             in
             Homer
             and
             Virgil
             and
             the
             Philosophers
             concerning
             their
             Gods
             ,
             that
             if
             they
             named
             but
             Styx
             or
             Cocytus
             ,
             they
             themselves
             would
             be
             afraid
             and
             tremble
             ,
             and
             all
             the
             images
             would
             be
             in
             a
             sweat
             ,
             
               jurato
               per
               Stygem
               terrorem
               Deorum
            
             ,
             having
             sworn
             by
             Styx
             the
             terrour
             of
             the
             Gods.
             Now
             we
             know
             that
             no
             Prince
             is
             afraid
             of
             his
             own
             prison
             .
             And
             Socrates
             said
             ,
             that
             a
             man
             might
             as
             well
             swear
             by
             an
             
             Onion
             or
             a
             Leek
             ,
             as
             by
             Jupiter
             ,
             and
             used
             much
             to
             inveigh
             against
             the
             Athenian
             Gods
             ,
             affirming
             them
             to
             be
             none
             ,
             for
             which
             he
             was
             convicted
             :
             yet
             Laertius
             reporteth
             ,
             that
             not
             long
             after
             his
             death
             there
             happened
             such
             a
             plague
             ,
             that
             they
             never
             felt
             the
             like
             before
             or
             after
             .
             And
             consulting
             with
             the
             Oracle
             about
             the
             cause
             ,
             they
             were
             answered
             ,
             that
             it
             was
             for
             putting
             the
             Innocent
             to
             death
             .
             In
             recompence
             therefore
             to
             Socrates
             they
             erected
             an
             Image
             ,
             and
             ascribed
             divine
             honours
             to
             him
             that
             had
             dishonoured
             their
             Gods
             :
             thereby
             condemning
             themselves
             ,
             their
             own
             Religion
             ,
             and
             their
             Gods.
             For
             this
             cause
             some
             of
             them
             misliked
             the
             Heathen
             Religion
             :
             but
             not
             finding
             a
             better
             they
             would
             not
             alter
             the
             old
             .
             And
             so
             much
             of
             Paganism
             .
          
        
         
           
             CHAP.
             IX
             .
          
           
             
               Of
               Judaisme
               .
               The
               positions
               of
               the
               Jews
               .
               1
               That
               the
               Messias
               shall
               have
               an
               earthly
               kingdom
               at
               Jerusalem
               ,
               confuted
               .
               2.
               
               That
               Jesus
               is
               not
               the
               Messias
               .
               The
               contrary
               proved
               by
               Jacobs
               prophecy
               .
               Gen.
               49.
               11.
               
               By
               Daniels
               seventy
               two
               weeks
               .
               Dan.
               9.
               25.
               
               By
               diverse
               other
               reasons
               .
               3.
               
               That
               the
               Messias
               is
               not
               yet
               come
               .
               The
               contrary
               proved
               by
               sundry
               arguments
               .
            
          
           
             THe
             second
             Religion
             is
             Judaisme
             ,
             or
             the
             Religion
             of
             the
             Jews
             .
             The
             controversy
             between
             whom
             and
             us
             Christians
             is
             concerning
             Christ
             ,
             whom
             we
             professe
             ,
             and
             they
             deny
             .
             And
             because
             they
             acknowledge
             the
             Old
             Testament
             to
             be
             Gods
             word
             ,
             as
             well
             as
             we
             ,
             our
             proofs
             to
             maintain
             our
             affirmation
             shall
             be
             out
             of
             it
             ,
             and
             those
             authors
             which
             are
             in
             most
             accompt
             with
             them
             .
          
           
             
               The
               positions
               which
               the
               Jews
               hold
               are
               these
               .
            
             
               1.
               
               That
               the
               Messias
               shall
               have
               an
               earthly
               kingdom
               ,
               and
               that
               this
               seat
               of
               his
               court
               shall
               be
               at
               Jerusalem
               .
            
             
               
               2.
               
               That
               Jesus
               is
               not
               that
               Messias
               .
            
             
               3.
               
               That
               the
               Messias
               is
               not
               yet
               come
               .
            
          
           
             1.
             
             For
             the
             first
             ,
             if
             they
             would
             give
             credit
             to
             the
             Caldee
             paraphrast
             ,
             and
             al
             the
             antient
             Rabbins
             ,
             
               as
               Rabbi
               Jonathan
               ,
               Rabbi
               Simeon
               ,
               Rabbi
               Moses
               ,
               Rabbi
               Hakedosh
               ,
            
             that
             lived
             before
             the
             coming
             of
             Christ
             ,
             the
             controversy
             would
             soon
             be
             at
             an
             end
             .
             but
             they
             give
             most
             credit
             to
             their
             late
             writers
             ,
             who
             were
             all
             moved
             with
             envy
             a-against
             Christ.
             
          
           
             2
             It
             was
             foretold
             by
             the
             Prophet
             ,
             that
             the
             Lord
             hath
             laid
             upon
             him
             the
             iniquity
             of
             
             us
             all
             .
             But
             this
             they
             shift
             off
             ,
             saying
             it
             was
             meant
             of
             the
             whole
             people
             .
             But
             in
             a
             few
             verses
             after
             ,
             the
             prophet
             saith
             ,
             
               Morietur
               pro
               populo
               suo
            
             he
             shall
             die
             for
             the
             people
             .
             And
             it
             were
             absurd
             to
             say
             ,
             that
             the
             people
             should
             die
             for
             the
             people
             ;
             and
             therefore
             it
             must
             needs
             be
             meant
             of
             Christ.
             
          
           
             3
             It
             is
             said
             in
             the
             psalm
             .
             They
             have
             pierced
             my
             hands
             and
             my
             feet
             .
             They
             part
             my
             
             garments
             among
             them
             ,
             and
             cast
             lots
             upon
             my
             vesture
             .
             Which
             words
             cannot
             be
             understood
             to
             be
             meant
             of
             David
             ,
             but
             of
             Chrst.
             
          
           
             4.
             
             The
             Prophet
             saith
             .
             Rejoyce
             O
             Daughter
             Jerusalem
             ,
             behold
             thy
             king
             cometh
             
             unto
             thee
             meek
             and
             humble
             sitting
             upon
             an
             asse
             &c.
             
             And
             the
             prophet
             Daniel
             saith
             After
             62.
             weeks
             ,
             i.
             e.
             70.
             seavens
             of
             yeares
             ,
             shall
             Messiah
             be
             cut
             off
             .
             This
             the
             elder
             
             Jews
             could
             not
             conceive
             ,
             and
             
               Philo
               Judeus
            
             understood
             it
             of
             the
             sanctification
             of
             the
             High
             Priest
             :
             but
             he
             might
             have
             easily
             gathered
             ,
             that
             this
             place
             was
             meant
             of
             the
             Massias
             ,
             
             by
             
               John
               Baptist
            
             sending
             two
             of
             his
             disciples
             to
             Christ
             ,
             to
             know
             whether
             he
             was
             the
             Christ
             or
             not
             .
             But
             that
             place
             of
             Daniel
             so
             troubleth
             the
             Rabbins
             ,
             that
             Rabbi
             
               Moses
               Ben
               Nisa
            
             fell
             into
             blasphemous
             speeches
             ,
             and
             said
             that
             the
             Prophet
             was
             deceived
             and
             overseen
             .
          
           
             5.
             
             The
             prophet
             Agge
             calleth
             him
             the
             desire
             or
             expectation
             of
             the
             Gentiles
             :
             but
             if
             the
             Messias
             should
             be
             onely
             king
             of
             the
             Jews
             ,
             what
             desire
             or
             expectation
             could
             the
             Gentiles
             have
             of
             him
             ?
             it
             being
             small
             comfort
             for
             a
             nation
             to
             have
             a
             stranger
             
             to
             rule
             over
             them
             ,
             and
             indeed
             it
             was
             a
             thing
             forbidden
             the
             Isralites
             in
             the
             Law.
             
          
           
             6.
             
             Forasmuch
             as
             it
             cannot
             be
             denied
             ,
             that
             the
             Messias
             should
             bring
             felicity
             to
             all
             the
             world
             ,
             how
             can
             
               Abraham
               ,
               Isaac
            
             and
             Jacob
             ,
             and
             the
             dead
             be
             benefited
             by
             him
             ,
             if
             his
             kingdom
             should
             be
             upon
             earth
             ,
             they
             being
             dead
             many
             hundred
             years
             before
             ?
             And
             in
             putting
             this
             off
             ,
             by
             saying
             ,
             that
             all
             true
             Jews
             shall
             return
             to
             life
             again
             ,
             they
             become
             more
             absurd
             then
             before
             ;
             for
             how
             could
             that
             little
             Land
             of
             Judea
             ,
             or
             the
             City
             of
             Jerusalem
             ,
             or
             the
             Temple
             (
             which
             they
             say
             should
             be
             no
             bigger
             then
             it
             was
             )
             be
             able
             to
             contain
             all
             the
             Jews
             that
             ever
             were
             .
          
           
             7.
             
             Lastly
             ,
             they
             are
             by
             (
             this
             position
             )
             utterly
             injurious
             to
             the
             soules
             of
             the
             faithful
             ,
             to
             call
             them
             out
             of
             a
             heavenly
             paradise
             Abrahams
             bosome
             ,
             to
             an
             earthly
             Paradise
             .
          
           
             Their
             second
             erroneous
             tenet
             is
             ,
             That
             Jesus
             is
             not
             that
             Messias
             .
             
          
           
             1.
             
             It
             is
             said
             in
             the
             prophecy
             of
             Jacob.
             The
             Sceptre
             shall
             not
             depart
             from
             Judea
             ,
             nor
             a
             Lawgiver
             from
             betwixt
             his
             feet
             ,
             untill
             Shilo
             come
             .
             It
             is
             certain
             ,
             that
             before
             the
             captivity
             it
             was
             alwayes
             in
             Judah
             ,
             and
             in
             the
             captivity
             ,
             they
             had
             one
             of
             their
             brethren
             ,
             who
             was
             called
             
               Rex
               captivitatis
            
             the
             king
             of
             Captivity
             .
             After
             the
             Captivity
             it
             continued
             ,
             till
             Arostobulus
             and
             Hyrcanus
             striving
             for
             it
             ,
             they
             were
             both
             dispossest
             ,
             and
             Herod
             an
             Idumean
             placed
             in
             their
             room
             ,
             in
             whose
             time
             Christ
             came
             according
             to
             the
             prophecy
             :
             and
             then
             the
             Scepter
             departed
             quite
             from
             Judah
             .
             The
             Jews
             denied
             Christ
             their
             king
             :
             and
             ever
             since
             have
             bin
             subject
             to
             the
             Scepters
             of
             several
             Gentiles
             .
          
           
             2
             If
             they
             object
             against
             this
             prophecy
             ,
             that
             the
             Maccabees
             were
             not
             of
             the
             Tribe
             of
             Judah
             ,
             but
             of
             the
             Tribe
             of
             Levi
             :
             we
             answer
             ,
             that
             we
             must
             distinguish
             of
             the
             prophecy
             ,
             
             thus
             ,
             That
             either
             a
             king
             or
             a
             Lawgiver
             should
             be
             of
             the
             Tribe
             of
             Judah
             :
             and
             it
             is
             apparantly
             manifest
             ,
             that
             there
             was
             a
             Lawgiver
             in
             that
             Tribe
             till
             Christ
             came
             .
             For
             they
             confesse
             ,
             that
             
               Simon
               Justus
            
             ,
             whose
             
               Nune
               dimittis
            
             we
             have
             in
             our
             Liturgie
             ,
             was
             the
             last
             of
             them
             ,
             and
             that
             ever
             sincee
             ,
             the
             whole
             company
             of
             their
             Sanedrim
             was
             dispersed
             ,
             and
             the
             number
             never
             made
             up
             again
             .
          
           
             3.
             
             And
             if
             they
             understand
             or
             conceive
             that
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             not
             signifie
             a
             Scepter
             ,
             but
             a
             Tribe
             ,
             and
             that
             it
             is
             meant
             ,
             that
             Judah
             should
             be
             and
             continue
             a
             Tribe
             till
             Shiloh
             come
             ,
             they
             assent
             to
             us
             Christians
             :
             for
             the
             Tribe
             of
             Judah
             continued
             distinct
             and
             unconfounded
             till
             Christ
             the
             true
             Messias
             came
             :
             so
             that
             our
             Saviour
             Jesus
             was
             
             known
             to
             be
             of
             the
             Tribe
             of
             Judah
             ,
             of
             the
             City
             of
             Bethleem
             ,
             and
             of
             the
             posterity
             of
             David
             .
             Nor
             did
             the
             Jews
             ,
             ever
             in
             the
             Gospel
             cavil
             at
             this
             :
             which
             they
             would
             have
             attempted
             ,
             had
             the
             confusion
             of
             this
             Tribe
             given
             them
             just
             occasion
             .
             But
             not
             long
             after
             Christs
             death
             all
             the
             Tribes
             were
             confounded
             .
             And
             the
             Emperours
             of
             Rome
             ,
             after
             they
             had
             heard
             ,
             that
             
               Ex
               Judea
               nasceretur
               Dominus
               orbis
            
             ,
             that
             in
             Judea
             the
             Lord
             of
             the
             world
             should
             be
             born
             ,
             presently
             laboured
             to
             root
             out
             the
             Tribe
             of
             Judah
             ,
             and
             forced
             them
             to
             confound
             their
             Genealogies
             ,
             and
             upon
             all
             miscariages
             and
             rebellions
             of
             the
             Jews
             ,
             slue
             many
             thousands
             of
             them
             ,
             and
             caused
             the
             rest
             to
             be
             dispersed
             into
             all
             coasts
             adjoyning
             ,
             or
             to
             live
             in
             miserable
             slavery
             in
             Palestine
             .
          
           
             4
             The
             Prophet
             Daniel
             receiveth
             an
             Oracle
             from
             God
             by
             the
             Angel
             ,
             that
             from
             the
             
             time
             the
             Oracle
             was
             given
             ,
             there
             should
             be
             seven
             weeks
             ,
             and
             62.
             weeks
             ,
             and
             one
             week
             ,
             in
             the
             latter
             half
             of
             which
             last
             week
             Christ
             the
             Messias
             preached
             ,
             and
             was
             slain
             and
             put
             an
             end
             to
             all
             sacrifices
             .
             Now
             what
             these
             weeks
             are
             is
             shewed
             in
             the
             scripture
             ,
             that
             they
             should
             signifie
             so
             many
             weeks
             of
             years
             ,
             not
             of
             dayes
             ,
             so
             accounting
             every
             week
             for
             seven
             years
             ,
             it
             makes
             49.
             years
             :
             and
             so
             many
             years
             was
             the
             Temple
             in
             building
             :
             for
             three
             years
             were
             spent
             in
             providing
             materials
             and
             gathering
             themselves
             together
             ,
             and
             46.
             years
             in
             building
             ,
             as
             the
             Jews
             told
             our
             Saviour
             .
             After
             
             the
             〈◊〉
             of
             the
             second
             Temple
             and
             the
             wals
             of
             Jerusalem
             ,
             there
             followed
             62
             sevens
             ,
             and
             one
             seven
             .
             So
             that
             from
             that
             time
             ,
             to
             the
             Death
             of
             the
             Prince
             Messiah
             were
             490
             years
             ,
             or
             70
             times
             seven
             times
             .
          
           
             5
             The
             prophet
             Haggai
             saith
             That
             the
             glory
             of
             the
             latter
             house
             shall
             be
             greater
             then
             
             the
             glory
             of
             the
             former
             .
             Now
             in
             the
             first
             Temple
             were
             glorious
             things
             ;
             As
             the
             Ark
             of
             the
             Lord
             ;
             The
             Pot
             of
             manna
             ;
             Aarons
             rod
             ;
             the
             shew-bread
             ;
             &c.
             
             And
             the
             second
             Temple
             had
             none
             of
             these
             ,
             and
             yet
             the
             prophet
             saith
             ,
             that
             the
             glory
             of
             the
             Latter
             should
             exceed
             the
             glory
             of
             the
             former
             :
             how
             this
             prophecy
             should
             hold
             ,
             they
             will
             never
             shew
             ,
             unlesse
             in
             the
             time
             of
             Christ
             the
             Messias
             ,
             whose
             presence
             made
             it
             more
             glorious
             ,
             then
             the
             other
             things
             did
             the
             former
             ,
             for
             we
             know
             that
             40
             years
             after
             our
             Saviours
             death
             the
             Latter
             Temple
             was
             destroyed
             .
          
           
             6
             
               Petrus
               Galatinus
            
             saith
             ,
             that
             the
             disciples
             of
             
               Rabbi
               Hillel
            
             considering
             these
             prophecies
             ,
             (
             though
             they
             lived
             50
             years
             before
             Christs
             time
             )
             hoped
             the
             Messiah
             should
             be
             born
             in
             the
             age
             that
             they
             lived
             ,
             being
             induced
             thereunto
             ,
             by
             the
             saying
             of
             Esay
             in
             the
             person
             of
             the
             Lord
             ;
             I
             the
             Lord
             will
             hasten
             it
             .
             And
             especially
             by
             Daniels
             〈◊〉
             of
             the
             seventy
             sevens
             .
             
             
          
           
             7.
             
             That
             in
             Esa
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             final
             was
             apprehended
             by
             them
             for
             a
             great
             mystery
             ,
             and
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             that
             place
             signifieth
             600.
             for
             600
             years
             between
             Esayes
             time
             ,
             and
             Christs
             .
          
           
             8.
             
             The
             Jews
             say
             further
             ,
             that
             the
             prophecy
             of
             the
             second
             Temple
             (
             which
             was
             a
             still
             voice
             coming
             from
             the
             Lord
             )
             should
             not
             cease
             ,
             and
             that
             the
             Temple
             should
             not
             open
             ,
             till
             the
             Messias
             came
             .
             And
             they
             have
             confest
             ,
             that
             this
             voice
             ceased
             in
             Christs
             time
             ,
             and
             in
             Herods
             dayes
             ,
             and
             that
             the
             veile
             of
             the
             Temple
             rent
             in
             two
             pieces
             ,
             and
             never
             after
             came
             together
             .
          
           
             9.
             
             Besides
             these
             ,
             the
             continual
             sending
             to
             and
             fro
             ,
             by
             the
             Jews
             and
             
               John
               Baptist
            
             ,
             
             and
             the
             disciples
             questions
             to
             our
             Saviour
             argues
             ,
             that
             there
             was
             a
             〈◊〉
             expectation
             
             that
             the
             messiah
             should
             come
             at
             that
             time
             .
             As
             also
             the
             speech
             of
             Simeon
             ,
             his
             waiting
             for
             the
             consolation
             of
             Israel
             .
             And
             the
             speaking
             of
             Anua
             ,
             of
             the
             Messiah
             ,
             
             to
             all
             that
             Looked
             for
             redemption
             in
             Jerusalem
             :
             and
             Lastly
             ,
             Joseph
             of
             Arimathea's
             looking
             for
             the
             kingdome
             of
             God
             to
             appeare
             ,
             shew
             that
             in
             those
             very
             times
             ,
             many
             religious
             men
             had
             great
             hope
             of
             comfort
             to
             be
             brought
             to
             them
             by
             their
             Messiah
             .
             
          
           
             10.
             
             Again
             there
             were
             at
             that
             time
             ,
             more
             then
             at
             any
             other
             ,
             many
             counterfeit
             and
             salse
             Messiah's
             ,
             either
             eight
             or
             ten
             as
             Josephus
             ,
             testifies
             .
             As
             Herod
             ,
             from
             whom
             the
             Herodians
             ,
             
               Judas
               ,
               Theudas
            
             ,
             and
             others
             ,
             and
             among
             them
             ,
             
               Bar
               Cosba
            
             the
             younger
             ,
             who
             was
             in
             such
             estimation
             among
             them
             ,
             that
             all
             the
             Rabbins
             save
             one
             ,
             confest
             him
             to
             be
             the
             Messiah
             .
          
           
             11.
             
             Suidas
             reporteth
             ,
             that
             it
             was
             related
             to
             Justinian
             the
             Emperour
             by
             Philip
             a
             
             
             merchant
             of
             Constantinople
             ,
             who
             had
             the
             report
             from
             one
             Theodosius
             a
             Jew
             ,
             that
             in
             the
             Catalogue
             of
             the
             Jews
             Priests
             was
             found
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Jesus
             the
             Son
             of
             God
             and
             Mary
             :
             and
             that
             he
             had
             been
             admitted
             into
             the
             society
             of
             the
             Priests
             also
             ,
             else
             he
             could
             not
             have
             been
             permitted
             to
             preach
             either
             at
             Nazareth
             or
             Capernaum
             ,
             being
             of
             the
             tribe
             of
             Judah
             .
          
           
           
             12.
             
             To
             these
             we
             may
             adde
             that
             which
             they
             hold
             ,
             that
             after
             Malachy
             ,
             in
             the
             second
             Temple
             they
             should
             have
             no
             Prophet
             ;
             till
             the
             Messiah
             ,
             and
             that
             the
             Temple
             should
             stand
             ,
             till
             he
             should
             come
             .
             And
             we
             see
             that
             our
             Saviour
             prophesied
             of
             the
             
             destruction
             of
             the
             Temple
             which
             accordingly
             came
             to
             passe
             .
          
           
             13.
             
             Lastly
             ,
             that
             for
             the
             crucifying
             of
             our
             Saviour
             ,
             the
             prophecies
             of
             Amos
             ,
             and
             
             Zachary
             were
             fulfilled
             in
             the
             eversion
             of
             the
             City
             and
             desolation
             of
             the
             Jewes
             .
             A
             
             thing
             so
             strange
             ,
             that
             the
             very
             Heathen
             seeing
             it
             ,
             said
             ,
             that
             the
             hand
             of
             God
             was
             against
             them
             .
             For
             of
             it self
             Jerusalem
             was
             so
             impregnable
             ,
             as
             that
             it
             might
             〈◊〉
             with
             the
             strongest
             piece
             in
             the
             world
             ;
             Besides
             ,
             Vespasian
             was
             forced
             to
             forbeare
             the
             siege
             a
             long
             time
             ,
             for
             want
             of
             water
             to
             refresh
             his
             army
             :
             in
             somuch
             as
             he
             offered
             them
             not
             onely
             large
             proffers
             of
             peace
             ,
             but
             that
             they
             should
             set
             down
             their
             own
             conditions
             ,
             so
             they
             would
             yield
             ,
             all
             which
             they
             stubbornely
             refused
             .
             But
             it
             is
             observed
             (
             and
             certainly
             it
             was
             because
             of
             Gods
             wrath
             against
             the
             Jews
             )
             that
             in
             the
             greatest
             distresse
             of
             the
             Romans
             for
             want
             of
             water
             ,
             upon
             a
             sudden
             the
             little
             brook
             Silo
             (
             which
             for
             many
             years
             had
             been
             so
             dry
             ,
             as
             that
             men
             passed
             over
             it
             on
             foot
             )
             did
             so
             swell
             and
             rise
             with
             water
             ,
             without
             any
             natural
             cause
             ,
             that
             it
             served
             abundantly
             for
             Vespasians
             whole
             army
             .
          
           
             And
             to
             afflict
             the
             Jews
             the
             more
             ,
             the
             Lord
             sent
             such
             a
             plague
             into
             the
             City
             ,
             that
             (
             besides
             many
             thousands
             slain
             in
             the
             siege
             )
             they
             wanted
             ground
             within
             the
             wals
             to
             bury
             their
             dead
             ,
             and
             were
             forced
             to
             cast
             them
             over
             :
             and
             such
             a
             famine
             ,
             that
             they
             were
             compelled
             to
             eat
             their
             own
             children
             .
          
           
             Titus
             hereupon
             made
             the
             first
             breach
             into
             the
             city
             ,
             and
             that
             at
             the
             brook
             Cedron
             ,
             where
             the
             Jews
             apprehended
             Christ
             ,
             and
             at
             the
             same
             feast
             in
             which
             he
             was
             taken
             ,
             to
             wit
             ,
             the
             passeover
             .
             He
             caused
             them
             to
             be
             whipped
             ,
             as
             they
             scourged
             our
             Saviour
             ,
             and
             sold
             30
             Jews
             for
             a
             〈◊〉
             ,
             as
             they
             sold
             Christ
             for
             thirty
             denaria
             or
             pieces
             of
             silver
             .
          
           
             In
             the
             prophecy
             of
             〈◊〉
             it
             is
             said
             .
             For
             three
             transgressions
             of
             Israel
             ,
             and
             for
             
             foure
             ,
             I
             will
             not
             turn
             away
             the
             punishment
             thereof
             ,
             because
             they
             sold
             the
             righteous
             for
             silver
             &c.
             
             The
             Jews
             being
             urged
             to
             tell
             of
             whom
             the
             prophet
             meant
             this
             ,
             (
             having
             no
             other
             shift
             )
             say
             ,
             that
             it
             was
             spoken
             concerning
             Joseph
             ,
             who
             was
             sold
             by
             the
             Patriarchs
             for
             silver
             .
             But
             this
             prophecy
             was
             never
             more
             fully
             accomplished
             ,
             then
             in
             our
             Saviour
             the
             true
             Messiah
             ,
             &
             in
             themselves
             ,
             concerning
             the
             vengeance
             .
             For
             therefore
             suffered
             they
             that
             misery
             before
             mentioned
             and
             never
             since
             have
             been
             released
             ,
             but
             scattered
             over
             the
             world
             almost
             these
             1600
             years
             ;
             hated
             of
             all
             nations
             ,
             and
             become
             little
             better
             then
             bondslaves
             ,
             forsaken
             and
             scorned
             by
             all
             ,
             insomuch
             that
             whereas
             thy
             were
             wont
             to
             hire
             Rabbins
             to
             teach
             them
             ,
             the
             Rabbins
             are
             now
             forced
             to
             hire
             the
             Jews
             to
             be
             their
             Auditors
             .
          
           
             The
             last
             〈◊〉
             position
             or
             tenet
             of
             the
             Jews
             is
             ,
             that
             the
             Messias
             is
             not
             yet
             
             come
             .
          
           
             To
             answer
             them
             in
             this
             point
             (
             besides
             some
             of
             the
             arguments
             against
             their
             second
             errour
             which
             fit
             this
             also
             )
             1.
             
             It
             is
             said
             by
             the
             prophet
             ,
             but
             thou
             Bethleem
             Ephratah
             ,
             though
             thou
             be
             little
             among
             the
             thousands
             of
             Judah
             ,
             yet
             out
             of
             thee
             ,
             shall
             
             he
             come
             sorth
             to
             me
             ,
             that
             is
             to
             be
             Ruler
             in
             Israel
             ,
             whose
             goings
             forth
             have
             been
             from
             of
             old
             ,
             from
             everlasting
             .
             This
             hath
             been
             ,
             and
             is
             confessed
             by
             all
             ,
             to
             be
             a
             plaine
             prophecy
             of
             the
             birth
             of
             the
             Messias
             in
             Bethleem
             .
             And
             now
             there
             is
             no
             such
             place
             as
             Bethleem
             ,
             nor
             any
             memorial
             ,
             where
             it
             stood
             :
             which
             shews
             plainly
             ,
             that
             it
             could
             be
             prophecied
             of
             none
             but
             Jesus
             ,
             who
             was
             born
             there
             ,
             and
             that
             he
             is
             the
             Messias
             .
             In
             which
             respect
             they
             are
             put
             to
             their
             shifts
             to
             make
             this
             answer
             .
             That
             he
             was
             born
             there
             before
             the
             destruction
             of
             the
             second
             Temple
             ,
             but
             hath
             ever
             since
             layen
             obscure
             insome
             place
             ,
             God
             knows
             where
             ,
             for
             they
             know
             not
             :
             but
             he
             wil
             at
             length
             manifest
             himself
             .
             But
             this
             answer
             Saint
             Augustine
             and
             others
             have
             sufficiently
             confuted
             ,
             though
             it
             be
             in
             it self
             scarce
             worthy
             of
             confutation
             .
          
           
             2
             Again
             ,
             Julian
             the
             Apostata
             ,
             thinking
             to
             worke
             despite
             to
             the
             Christians
             ,
             gave
             
             leave
             to
             the
             Jews
             to
             reedify
             the
             Temple
             ,
             and
             they
             attempting
             to
             lay
             the
             foundation
             of
             
             it
             ,
             were
             hindred
             by
             flames
             of
             fire
             ,
             that
             brake
             out
             of
             the
             earth
             ,
             which
             burnt
             their
             tymber
             worke
             ,
             and
             dispearsed
             the
             stones
             :
             and
             though
             the
             Emperour
             (
             to
             encourage
             them
             to
             it
             again
             ,
             supplied
             the
             Jews
             diverse
             times
             after
             with
             mony
             towards
             the
             redifying
             it
             ,
             yet
             shall
             the
             fire
             burst
             out
             of
             the
             earth
             and
             overthrew
             that
             they
             did
             .
          
           
           
             3.
             
             Since
             which
             time
             there
             arose
             one
             ,
             that
             took
             upon
             him
             to
             gather
             together
             again
             ,
             the
             dispersed
             Jews
             ,
             who
             called
             himself
             
               Moses
               Cretensis
            
             :
             this
             man
             to
             make
             himself
             great
             in
             their
             opinions
             ,
             would
             take
             upon
             him
             to
             divide
             the
             sea
             ,
             and
             with
             four
             hundred
             of
             his
             fellows
             would
             go
             through
             it
             dry-shod
             :
             but
             he
             and
             they
             were
             all
             miserably
             drowned
             ,
             their
             friends
             ,
             that
             stood
             upon
             the
             shore
             to
             see
             the
             event
             ,
             being
             not
             able
             to
             save
             one
             of
             them
             .
          
           
             4.
             
             Lastly
             the
             time
             prefixed
             by
             their
             Rabbins
             ,
             when
             their
             Messiah
             should
             come
             ,
             is
             expired
             ,
             and
             they
             frustrate
             of
             their
             expectation
             .
             The
             time
             which
             some
             of
             them
             allotted
             to
             it
             was
             twelve
             hundred
             years
             ,
             some
             thirteen
             hundred
             and
             ninetie
             ,
             some
             more
             ,
             some
             lesse
             .
             Some
             of
             them
             affirming
             ,
             that
             the
             world
             should
             continue
             but
             six
             thousand
             years
             ,
             which
             they
             thus
             apportioned
             .
             Two
             thousand
             yeers
             before
             the
             Law
             ,
             two
             thousand
             years
             under
             the
             Law
             to
             Christs
             time
             ,
             and
             two
             thousand
             years
             after
             Christ
             ,
             under
             grace
             :
             of
             which
             are
             past
             above
             five
             thousand
             five
             hundred
             and
             seventy
             years
             already
             ,
             and
             therefore
             the
             expectation
             of
             their
             Christ
             is
             now
             vain
             ,
             and
             so
             is
             their
             Religion
             .
             So
             that
             now
             they
             are
             so
             ashamed
             of
             their
             former
             accounts
             and
             calculations
             ,
             by
             failing
             of
             and
             in
             them
             so
             grossely
             ,
             that
             they
             forbid
             all
             men
             to
             make
             any
             more
             ,
             and
             that
             on
             pain
             of
             death
             .
             Thus
             are
             they
             given
             up
             and
             led
             
               spiritu
               vertiginis
            
             ,
             so
             that
             though
             their
             eyes
             be
             open
             ,
             yet
             they
             will
             not
             see
             ,
             and
             their
             hearts
             are
             hardened
             ,
             that
             they
             will
             not
             understand
             ,
             as
             was
             
             prophecied
             of
             them
             long
             since
             .
          
           
             And
             thus
             much
             for
             Judaisme
             .
          
        
         
           
             CHAP.
             X.
             
          
           
             
               Of
               Mahometanisme
               .
               This
               Religion
               proved
               to
               be
               false
               by
               seven
               reasons
               .
            
          
           
             The
             third
             Religion
             is
             that
             of
             the
             Turks
             and
             Saracens
             called
             Mahometanisme
             .
          
           
             THese
             Sectaries
             ,
             though
             they
             agree
             with
             us
             ,
             that
             there
             is
             but
             one
             God
             ,
             yet
             in
             
             the
             main
             point
             they
             differ
             from
             us
             ,
             and
             say
             that
             Christ
             is
             not
             the
             last
             prophet
             ,
             but
             Mahomet
             is
             the
             last
             ,
             and
             must
             finish
             all
             Prophecies
             .
          
           
             Against
             their
             Religion
             there
             are
             seven
             demonstrations
             to
             prove
             the
             falsity
             of
             it
             .
          
           
             
               1.
               
               Because
               it
               cannot
               abide
               the
               touch
               ;
               for
               they
               hold
               that
               it
               must
               not
               be
               disputed
               of
               on
               pain
               of
               death
               :
               no
               question
               must
               be
               made
               of
               it
               :
               it
               must
               be
               taken
               upon
               trust
               :
               whereas
               Truth
               delighteth
               in
               nothing
               more
               then
               in
               tryal
               .
               
                 Veritas
                 nihil
                 veretur
                 ,
                 nisi
                 abscondi
                 ,
              
               it
               fears
               nothing
               more
               ,
               then
               that
               it
               should
               〈◊〉
               come
               to
               light
               .
               And
               in
               this
               point
               ,
               Mahomets
               disciples
               are
               like
               men
               that
               pay
               brasse
               for
               gold
               ,
               saying
               it
               is
               good
               ,
               but
               will
               not
               suffer
               it
               to
               be
               tryed
               .
            
             
               2.
               
               If
               ever
               there
               were
               book
               stuft
               with
               those
               which
               are
               called
               
                 Aniles
                 fabulae
              
               ,
               old
               wives
               tales
               ,
               it
               is
               their
               Alcaron
               ,
               which
               is
               every
               where
               fraught
               with
               most
               ridiculous
               untruths
               .
               
                 Andreas
                 Maurus
              
               a
               〈◊〉
               ,
               and
               a
               Bishop
               quoteth
               nine
               hundred
               
               untruthes
               in
               it
               ,
               whereof
               two
               are
               in
               one
               Section
               .
               1.
               
               That
               the
               Virgin
               Mary
               was
               sister
               to
               Moses
               ,
               and
               2.
               
               That
               Abraham
               was
               the
               son
               of
               Lazarus
               the
               Begger
               ,
               neither
               of
               them
               being
               contemporary
               by
               many
               hundreds
               of
               years
               .
            
             
               3.
               
               Their
               Doctrine
               is
               carnal
               and
               foolish
               ,
               placing
               happinesse
               in
               pleasure
               taken
               in
               things
               visible
               ,
               and
               sensible
               ,
               and
               hath
               many
               fond
               relations
               :
               as
               that
               Mahomet
               (
               being
               in
               heaven
               )
               did
               see
               not
               onely
               Gods
               face
               ,
               but
               felt
               his
               hand
               ,
               and
               that
               they
               were
               seventy
               times
               colder
               then
               ice
               .
               And
               that
               the
               Angels
               have
               bodies
               and
               heads
               ,
               and
               one
               of
               them
               seven
               thousand
               heads
               .
               That
               the
               Devils
               are
               circumcised
               ,
               and
               therefore
               
               have
               bodies
               .
               That
               the
               stars
               are
               nothing
               else
               but
               candles
               in
               a
               round
               glasse
               hanging
               down
               by
               chains
               :
               and
               the
               〈◊〉
               foolish
               and
               absurd
               doctrines
               are
               contained
               in
               the
               book
               of
               their
               religion
               .
            
             
               4.
               
               His
               promises
               are
               meerly
               carnal
               too
               ,
               fit
               for
               none
               ,
               but
               Heliogabalus
               ;
               such
               are
               
               those
               of
               his
               paradise
               ,
               and
               honours
               ,
               with
               the
               lusts
               of
               the
               flesh
               .
               And
               his
               precepts
               are
               licentious
               giving
               indulgence
               ,
               to
               perjury
               and
               swearing
               ,
               to
               revenge
               ,
               and
               murder
               
               accounting
               it
               an
               impioùs
               thing
               
                 non
                 ulcisci
                 injuriam
              
               ,
               not
               to
               revenge
               an
               injury
               .
               
               Their
               practise
               confirmes
               their
               permission
               of
               Polygamy
               :
               for
               every
               man
               may
               have
               four
               wives
               and
               more
               Concubines
               .
               They
               favour
               Adulterie
               ,
               for
               no
               
               Adulterer
               is
               condemned
               without
               four
               witnesses
               .
               For
               the
               sin
               against
               nature
               ,
               and
               coupling
               with
               Beasts
               ,
               they
               have
               a
               toleration
               ,
               nay
               ,
               they
               which
               offend
               most
               this
               
               way
               are
               reputed
               the
               holiest
               .
               And
               for
               spoiling
               and
               robbing
               of
               others
               in
               
                 via
                 Dei
              
               (
               as
               they
               call
               it
               )
               in
               the
               way
               of
               God
               :
               we
               see
               by
               experience
               ,
               that
               it
               is
               so
               common
               with
               them
               ,
               that
               it
               is
               dangerous
               travailing
               in
               those
               countreys
               ,
               except
               there
               be
               an
               hundred
               ,
               or
               two
               hundred
               in
               a
               company
               .
            
             
               5.
               
               Mahomets
               Miracles
               are
               set
               down
               ,
               but
               without
               witnesse
               or
               possibility
               of
               truth
               .
               As
               that
               he
               being
               a
               childe
               ,
               and
               driving
               cattel
               (
               for
               that
               was
               his
               profession
               )
               the
               
               Angel
               Gabriel
               took
               a
               lump
               of
               blood
               out
               of
               his
               heart
               ,
               and
               closed
               it
               again
               .
               This
               lump
               he
               affirmed
               to
               be
               the
               original
               sin
               in
               man
               ,
               but
               Anatomists
               say
               ,
               that
               there
               is
               no
               such
               blood
               in
               the
               heart
               .
               Another
               as
               grosse
               as
               this
               is
               ,
               That
               he
               being
               with
               one
               his
               of
               kinsmen
               abroad
               in
               a
               cleare
               moon-shine
               night
               ,
               his
               Cousin
               requested
               him
               to
               cause
               the
               Moon
               to
               come
               down
               ,
               and
               to
               divide
               it self
               :
               and
               that
               the
               one
               half
               of
               it
               ,
               might
               come
               into
               his
               kinsmans
               sleeve
               ,
               and
               the
               other
               into
               the
               other
               sleeve
               ,
               and
               come
               whole
               again
               out
               of
               his
               breast
               ,
               and
               then
               ascend
               again
               ,
               which
               it
               did
               .
               But
               it
               is
               a
               great
               wonder
               that
               the
               Astronomers
               at
               that
               time
               missed
               her
               not
               from
               heaven
               :
               seeing
               they
               have
               noted
               the
               very
               least
               Eclypse
               :
               but
               indeed
               it
               was
               a
               private
               miracle
               between
               them
               two
               :
               and
               a
               man
               of
               mean
               understanding
               would
               conceive
               it
               impossible
               ,
               that
               so
               great
               a
               body
               should
               come
               into
               a
               little
               pair
               of
               sleeves
               .
            
             
               6.
               
               The
               means
               of
               propagating
               his
               Religion
               was
               unnatural
               and
               cruel
               ,
               that
               is
               by
               the
               sword
               :
               for
               God
               (
               as
               he
               affirms
               )
               delivered
               a
               sword
               to
               him
               ,
               to
               compell
               
               and
               force
               men
               ,
               that
               otherwise
               would
               not
               be
               perswaded
               to
               adhere
               to
               his
               Religion
               .
            
             
               7.
               
               Lastly
               ,
               this
               Religion
               and
               Christianity
               increased
               not
               the
               same
               way
               ,
               for
               Christianity
               was
               propagated
               by
               being
               killed
               ,
               Turcisme
               by
               killing
               ;
               Christianity
               by
               Truth
               ,
               the
               other
               by
               perjury
               ;
               Christianity
               by
               the
               word
               of
               God
               ,
               the
               other
               by
               the
               policy
               of
               men
               hath
               increased
               to
               that
               growth
               and
               height
               it
               is
               .
               And
               therefore
               (
               as
               we
               said
               of
               the
               two
               former
               ,
               so
               here
               )
               this
               Religion
               is
               false
               and
               to
               be
               consemned
               .
            
          
        
         
           
             CHAP.
             XI
             .
          
           
             
               Of
               Christian
               religion
               .
               The
               truth
               thereof
               in
               general
               proved
               .
               1.
               
               By
               the
               antiquity
               of
               it
               ,
               out
               of
               the
               Heathen
               authors
               themselves
               .
               2.
               
               By
               the
               continuance
               and
               preservation
               of
               it
               .
               3.
               
               By
               the
               certainty
               .
               4
               By
               the
               end
               it
               leads
               to
               ,
               viz.
               to
               God
               ,
               it
               gives
               all
               honour
               to
               him
               .
               Deprives
               man
               of
               all
               .
               Other
               reasons
               .
               It
               restraines
               carnal
               liberty
               ,
               allowed
               by
               false
               Religions
               ;
               reaches
               to
               the
               heart
               .
               It
               contains
               mysteries
               above
               mans
               capacity
               .
               Teaches
               contempt
               of
               the
               world
               ;
               requires
               spiritual
               worship
               .
               Confirmed
               by
               miracles
               beyond
               exception
               .
               Prophecies
               .
            
          
           
             THe
             last
             and
             true
             Religion
             is
             Christianity
             which
             being
             in
             the
             last
             of
             the
             four
             
             points
             propounded
             in
             the
             beginning
             .
             That
             the
             Scriptures
             of
             the
             old
             and
             new
             Testament
             being
             Gods
             word
             ,
             whether
             our
             religion
             be
             truely
             grounded
             upon
             it
             ?
          
           
             Saint
             Peter
             saith
             ,
             concerning
             this
             religion
             ,
             we
             have
             a
             more
             sure
             word
             of
             prophecy
             ,
             &c.
             that
             is
             ,
             we
             are
             certain
             and
             assured
             ,
             that
             the
             Scriptures
             are
             true
             ,
             and
             so
             were
             
             they
             ,
             from
             whom
             we
             received
             them
             .
             And
             though
             there
             be
             but
             a
             small
             portion
             of
             them
             immediately
             from
             God
             ,
             yet
             the
             rest
             which
             were
             delivered
             by
             the
             Ministery
             of
             Man
             ,
             were
             inspired
             into
             them
             that
             left
             them
             to
             us
             ,
             by
             the
             spirit
             of
             God
             ,
             and
             therefore
             we
             must
             hold
             them
             as
             infallible
             truthes
             .
             And
             that
             the
             Scriptures
             and
             Christianity
             are
             so
             ,
             is
             to
             be
             proved
             by
             four
             arguments
             ,
             1.
             from
             the
             antiquity
             of
             them
             ,
             2.
             from
             the
             continuance
             and
             preservation
             of
             them
             ,
             3.
             from
             
             the
             certainty
             of
             them
             .
             4.
             
             From
             the
             end
             whereto
             they
             tend
             ,
             for
             we
             are
             to
             〈◊〉
             both
             the
             word
             of
             God
             and
             Christian
             religion
             in
             all
             the
             arguments
             subsequent
             ,
             except
             some
             few
             .
          
           
             1.
             
             Touching
             the
             Antiquity
             ,
             we
             say
             ,
             that
             seeing
             that
             a
             man
             is
             to
             come
             to
             God
             by
             
             some
             way
             or
             means
             ,
             and
             that
             (
             as
             we
             have
             seen
             )
             religion
             is
             the
             onely
             way
             :
             it
             must
             necessarily
             follow
             ,
             that
             this
             way
             is
             as
             ancient
             as
             man
             himself
             ;
             else
             man
             should
             have
             been
             sometime
             without
             a
             way
             to
             come
             to
             his
             Creator
             ,
             if
             at
             any
             time
             he
             had
             been
             without
             religion
             ;
             and
             so
             consequently
             have
             been
             frustrate
             of
             the
             end
             of
             his
             creation
             .
             For
             
               religio
               est
               copula
               relationis
            
             ,
             religion
             is
             the
             〈◊〉
             of
             relation
             between
             God
             and
             Man
             ,
             the
             Creator
             and
             the
             Creature
             .
          
           
             2.
             
             Tertullian
             saith
             ,
             
               quod
               primum
               ,
               id
               verum
            
             ,
             that
             which
             is
             first
             ,
             is
             true
             ,
             and
             this
             
             maxime
             holdeth
             as
             well
             in
             Religion
             ,
             as
             in
             other
             things
             .
             For
             the
             Philosophers
             say
             ,
             
               Prima
               entia
               sunt
               maxime
               vera
            
             ,
             the
             first
             essence
             are
             most
             real
             and
             true
             .
             Because
             that
             as
             the
             ttuth
             is
             an
             affection
             of
             that
             ,
             that
             is
             ,
             so
             falsehood
             is
             an
             affection
             of
             that
             which
             is
             not
             :
             for
             falsehood
             cannot
             
               consistere
               in
               suo
               ,
               sed
               in
               alieno
               ,
            
             consist
             in
             any
             thing
             which
             is
             its
             own
             ,
             but
             from
             another
             .
             Therefore
             falsehood
             must
             be
             after
             truth
             .
             But
             the
             Christians
             religion
             is
             in
             some
             sort
             included
             in
             that
             which
             the
             Jews
             had
             before
             Christ
             ,
             so
             that
             〈◊〉
             Law
             may
             be
             called
             the
             Old
             Gospel
             ,
             and
             the
             Gospel
             the
             new
             Law.
             In
             the
             Law
             is
             
               Evangelium
               absconditum
            
             ,
             the
             Gospel
             under
             a
             vail
             :
             in
             the
             Gospel
             is
             ,
             
               Lex
               revelata
            
             ,
             the
             revealed
             Law.
             So
             that
             the
             Jews
             agreed
             with
             us
             till
             the
             coming
             of
             Christ
             ,
             and
             then
             left
             us
             .
          
           
             As
             for
             the
             Heathen
             Religion
             ,
             part
             of
             their
             stories
             ,
             which
             are
             the
             records
             thereof
             ,
             is
             fabulous
             and
             part
             true
             .
          
           
             1.
             
             That
             part
             which
             is
             fabulous
             began
             with
             their
             gods
             ,
             and
             their
             original
             :
             further
             then
             that
             they
             cannot
             go
             .
             And
             Homer
             and
             Orpheus
             write
             not
             of
             them
             till
             after
             the
             Trojan
             war
             ,
             and
             lived
             after
             the
             time
             of
             Moses
             above
             eight
             hundred
             yeers
             ,
             and
             almost
             three
             thousand
             yeers
             after
             the
             Chronology
             of
             the
             Bible
             began
             ,
             which
             is
             testified
             by
             divers
             of
             their
             own
             writers
             .
          
           
             2.
             
             And
             if
             their
             fabulous
             part
             come
             short
             of
             our
             religion
             for
             Antiquity
             ,
             then
             much
             shorter
             must
             that
             part
             needs
             be
             which
             is
             true
             .
             For
             Varro
             (
             who
             lived
             not
             above
             fifty
             years
             before
             our
             Saviours
             time
             )
             saith
             ,
             that
             the
             true
             Story
             of
             the
             Heathen
             could
             not
             be
             derived
             above
             700
             yeers
             before
             his
             time
             .
             And
             it
             is
             sure
             that
             the
             most
             ancient
             records
             of
             theirs
             which
             are
             true
             ,
             began
             with
             the
             seven
             wise
             men
             of
             Greece
             ,
             of
             whom
             Solon
             was
             the
             chief
             and
             most
             ancient
             :
             and
             he
             was
             contemporary
             with
             Croesus
             ,
             he
             with
             Cyrus
             ,
             and
             Esdras
             with
             him
             .
             Now
             Esdras
             was
             one
             of
             the
             last
             Canonical
             writers
             of
             the
             old
             Testament
             .
             So
             that
             we
             may
             safely
             conclude
             this
             against
             the
             Heathen
             religion
             ,
             that
             almost
             the
             whole
             story
             of
             the
             Bible
             was
             written
             ,
             before
             any
             authentique
             writer
             or
             record
             was
             extant
             of
             the
             Heathen
             story
             :
             and
             most
             part
             of
             it
             was
             written
             before
             the
             fabulous
             part
             of
             it
             was
             delivered
             to
             them
             in
             writing
             .
          
           
             Their
             ancientest
             Historiographer
             is
             Herodotus
             ,
             who
             beginneth
             his
             story
             with
             the
             acts
             of
             Croesus
             .
             By
             all
             which
             we
             may
             plainly
             perceive
             ,
             that
             Christian
             Religion
             is
             of
             farre
             greater
             antiquity
             then
             the
             Heathen
             .
             This
             also
             we
             may
             adde
             ,
             that
             whatsoever
             is
             either
             good
             or
             true
             in
             their
             Religion
             was
             had
             from
             the
             Jewes
             .
             For
             the
             Druides
             among
             the
             Gauls
             ,
             and
             the
             Bardi
             (
             an
             offspring
             of
             them
             )
             derive
             all
             theirs
             from
             the
             Greeks
             ,
             as
             also
             the
             Romans
             ,
             and
             the
             Greeks
             ,
             from
             Cecrops
             an
             Egyptian
             ,
             as
             also
             the
             Carthaginians
             from
             Cadmus
             a
             Phoenician
             .
             Now
             Phoenicia
             bordereth
             northward
             upon
             Jury
             ,
             and
             Egypt
             southward
             .
             So
             that
             all
             that
             was
             good
             in
             the
             Heathen
             Religion
             must
             be
             derived
             from
             the
             Jews
             .
          
           
             The
             wise
             men
             of
             Greece
             enquiring
             of
             their
             Oracles
             ,
             how
             they
             might
             get
             wisdom
             ,
             and
             from
             whence
             the
             knowledge
             of
             arts
             was
             to
             be
             had
             ,
             received
             this
             answer
             ,
             that
             it
             was
             to
             be
             had
             from
             the
             Chaldees
             .
             
               Solus
               utique
               Chaldeus
               sapiens
            
             ,
             the
             Chaldean
             was
             truely
             the
             onely
             wise
             man.
             Which
             speech
             in
             the
             Greek
             idiotisme
             denoteth
             some
             particular
             part
             of
             the
             Chaldeans
             ,
             which
             was
             the
             Jews
             .
             For
             Abraham
             coming
             from
             Chaldea
             ,
             was
             reputed
             a
             Chaldean
             ,
             and
             the
             Jewes
             from
             him
             ,
             were
             termed
             Chaldeans
             .
          
           
             Orpheus
             also
             the
             Poet
             saith
             ,
             that
             when
             God
             (
             being
             angry
             with
             mankinde
             )
             had
             destroyed
             all
             ,
             he
             revealed
             all
             knowledge
             and
             wisdom
             
               uni
               Chaldeo
               '
            
             ,
             to
             
             one
             Chaldean
             onely
             .
             And
             Plato
             in
             his
             Epimenides
             referred
             all
             learning
             
               uni
               Barbaro
            
             .
             If
             we
             enquire
             who
             by
             this
             Chaldeus
             or
             Barbarus
             was
             meant
             ,
             the
             Egyptians
             tell
             us
             ,
             by
             calling
             him
             Theut
             ,
             which
             in
             the
             Chaldee
             language
             signifies
             a
             stranger
             ,
             which
             in
             all
             probability
             must
             be
             applied
             to
             Abraham
             ,
             who
             was
             by
             God
             called
             out
             of
             Chaldea
             .
             And
             Eusebius
             (
             out
             of
             Manetho
             )
             testifies
             ,
             that
             Abraham
             was
             had
             in
             such
             reverence
             in
             those
             parts
             ,
             that
             their
             chiefest
             Exorcisms
             were
             wont
             to
             be
             
               per
               deum
               Abraham
            
             ,
             by
             the
             god
             Abraham
             .
             And
             the
             same
             Manetho
             alledgeth
             ,
             that
             in
             many
             places
             of
             those
             countreys
             ,
             in
             their
             Temples
             ,
             and
             elswhere
             ,
             his
             name
             was
             written
             ,
             and
             engraven
             for
             memory
             of
             him
             .
          
           
             Again
             the
             verses
             of
             Phocylides
             the
             Poet
             (
             who
             lived
             in
             the
             fifty
             ninth
             Olympiad
             )
             seem
             to
             be
             translated
             verbatim
             out
             of
             the
             Law
             of
             Moses
             ,
             and
             may
             be
             particularly
             pointed
             at
             ,
             in
             Deuteronomy
             ,
             Numbers
             ,
             and
             Exodus
             .
          
           
             But
             to
             examine
             their
             own
             records
             ,
             Plutarch
             saith
             that
             Solon
             fetched
             all
             his
             wisdom
             from
             the
             Egyptians
             ,
             and
             Plato
             his
             from
             Chaldea
             .
             Strabo
             saith
             ,
             that
             Pythagoras
             had
             daily
             conference
             in
             Mount
             Carmel
             ,
             and
             that
             in
             that
             mount
             were
             
               ambulachra
               Pythagorea
               ,
               Pythagoras
            
             walks
             ,
             and
             there
             be
             some
             of
             the
             Heathen
             that
             report
             him
             
             to
             be
             circumcised
             .
          
           
             Eusebius
             saith
             ,
             (
             out
             of
             one
             Clearchas
             a
             Peripatetick
             )
             that
             though
             Aristotle
             were
             
             never
             in
             Egypt
             ,
             yet
             he
             daily
             conser'd
             with
             an
             Egyptian
             or
             a
             Jew
             .
             And
             
               Demetrius
               Phalereus
            
             (
             that
             was
             Librarie
             keeper
             of
             
               Ptolomeus
               Philadelphus
            
             in
             Egypt
             )
             told
             him
             ,
             that
             he
             heard
             the
             Disciples
             of
             Aristotle
             say
             ,
             that
             divers
             Philosophers
             and
             Poets
             had
             attempted
             to
             translate
             the
             Old
             Testament
             into
             Greek
             .
             And
             in
             the
             same
             book
             ,
             in
             the
             Epistle
             of
             Aristobulus
             ,
             it
             is
             said
             ,
             that
             part
             thereof
             was
             translated
             before
             the
             Persian
             Empire
             began
             ,
             long
             before
             it
             was
             translated
             by
             the
             Septuagint
             ,
             or
             seventy
             men
             .
             But
             it
             appeareth
             ,
             that
             it
             hath
             pleased
             God
             in
             a
             most
             strange
             manner
             to
             leave
             some
             Register
             or
             Chronicle
             in
             every
             famous
             Nation
             of
             it
             :
             as
             among
             the
             Egyptians
             ,
             
               Manetho
               :
               Sanchoniathon
            
             among
             the
             Phoenicians
             :
             Berosus
             among
             the
             Chaldeans
             :
             In
             Asia
             Minor
             ,
             
               Rabbi
               Abidelus
            
             :
             among
             the
             Persians
             
               Megasthenes
               ,
               &c.
            
             
             In
             Herodotus
             we
             shall
             finde
             the
             storie
             of
             Sennacherib
             :
             the
             edict
             of
             Cyrus
             ,
             and
             almost
             the
             whole
             prophecie
             of
             Daniel
             ,
             though
             somewhat
             corrupted
             .
             
          
           
             It
             is
             storied
             by
             Josephus
             ,
             that
             Alexander
             being
             to
             travail
             towards
             Persia
             ,
             and
             hearing
             that
             the
             Jews
             denyed
             to
             pay
             him
             tribute
             ,
             and
             for
             some
             other
             affronts
             ,
             (
             as
             he
             conceived
             )
             came
             towards
             Jerusalem
             ,
             with
             purpose
             utterly
             to
             destroy
             the
             Jews
             .
             Whereupon
             Jaddua
             the
             High
             Priest
             in
             his
             rich
             and
             white
             ornaments
             ,
             accompanied
             with
             other
             Priests
             ,
             met
             him
             in
             the
             way
             .
             Assoon
             as
             Alexander
             cast
             his
             eye
             〈◊〉
             Jaddua
             ,
             and
             remembred
             that
             in
             a
             vision
             he
             had
             seen
             one
             in
             all
             resemblance
             like
             〈◊〉
             him
             ,
             who
             had
             encouraged
             him
             to
             attempt
             the
             conquest
             of
             the
             world
             ;
             and
             (
             as
             〈◊〉
             he
             had
             been
             a
             God
             )
             suddenly
             alighted
             ,
             and
             〈◊〉
             down
             worshipped
             before
             him
             ,
             but
             being
             admonished
             thereof
             by
             Parmenio
             ,
             he
             said
             ;
             he
             worshipped
             that
             God
             whose
             Priest
             he
             was
             ,
             and
             afterward
             ,
             when
             Jaddua
             had
             shewed
             him
             ,
             and
             expounded
             〈◊〉
             Prophecy
             concerning
             his
             Monarchy
             ,
             he
             gave
             large
             priviledges
             to
             the
             Jews
             ,
             and
             dismissed
             them
             honourably
             .
          
           
             After
             his
             dayes
             by
             the
             means
             of
             Ptolemy
             in
             requital
             of
             the
             Interpreters
             pains
             taken
             in
             translating
             the
             Bible
             ,
             the
             Jews
             Religion
             was
             much
             propagated
             .
             Laertius
             in
             the
             life
             of
             Epimenides
             saith
             ,
             that
             the
             Athenians
             consulting
             with
             the
             Oracle
             ,
             concerning
             the
             cause
             of
             a
             great
             plague
             among
             them
             ,
             were
             answered
             ,
             that
             they
             were
             not
             to
             sacrifice
             to
             their
             own
             gods
             (
             as
             in
             the
             Acts
             )
             but
             to
             another
             which
             was
             above
             
             theirs
             ,
             and
             had
             sent
             this
             plague
             among
             them
             :
             and
             withal
             that
             they
             must
             appease
             him
             by
             Sacrifice
             .
             But
             the
             plague
             neverthelesse
             continuing
             ,
             they
             sent
             again
             to
             know
             ,
             where
             they
             should
             sacrifice
             :
             the
             answer
             was
             ,
             they
             should
             let
             the
             beasts
             go
             voluntarily
             ,
             and
             where
             they
             staid
             they
             should
             sacrifice
             .
             The
             horses
             hereupon
             were
             turned
             loose
             with
             sacrifices
             upon
             their
             backs
             ,
             and
             they
             stayed
             in
             the
             street
             of
             Mars
             ,
             in
             a
             fair
             broad
             place
             ,
             where
             they
             built
             an
             Altar
             ,
             and
             dedicated
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             the
             unknown
             God.
             The
             like
             is
             in
             the
             Roman
             story
             .
          
           
             The
             Romans
             in
             memory
             of
             a
             victory
             obtained
             of
             their
             enemies
             ,
             erected
             a
             Temple
             to
             Bacchus
             ,
             calling
             it
             
               Templum
               pacis
               〈◊〉
            
             ,
             the
             everlasting
             Temple
             of
             peace
             .
             And
             afterwards
             consulting
             with
             their
             Oracle
             ,
             how
             long
             it
             should
             continue
             ,
             received
             this
             answer
             ,
             
               Donec
               peperit
               virgo
            
             ,
             while
             a
             virgin
             should
             bring
             forth
             a
             child
             ,
             which
             because
             
             they
             conceived
             would
             never
             be
             ,
             they
             called
             it
             eternum
             .
             But
             at
             the
             time
             when
             Christ
             was
             born
             ,
             in
             the
             shutting
             up
             of
             an
             evening
             the
             Temple
             fell
             to
             the
             ground
             of
             it self
             .
          
           
             And
             thus
             much
             for
             the
             Antiquity
             of
             Christian
             religion
             ,
             and
             consequently
             for
             the
             truth
             of
             it
             ,
             according
             to
             the
             Maxime
             of
             Philosophers
             .
             
               Quod
               primum
               ,
               id
               verum
            
             that
             is
             true
             ,
             which
             was
             first
             .
          
           
             The
             second
             way
             to
             prove
             ,
             that
             Christianity
             is
             the
             true
             Religion
             ,
             is
             the
             Continuance
             ,
             and
             preservation
             of
             the
             scriptures
             ,
             〈◊〉
             that
             Religion
             ,
             is
             grounded
             .
          
           
             And
             this
             is
             so
             miraculous
             ,
             as
             that
             no
             Religion
             devised
             or
             framed
             by
             Man
             ,
             or
             any
             false
             God
             cannot
             shew
             the
             like
             .
             For
             it
             is
             plain
             ,
             that
             the
             Jews
             were
             more
             under
             subjection
             to
             other
             kingdoms
             ,
             and
             oftner
             in
             Captivity
             and
             bondage
             ,
             then
             any
             other
             Nation
             in
             the
             world
             .
             As
             under
             the
             Egyptians
             ,
             Philistins
             ,
             Moabits
             ,
             Amorits
             ,
             Assyrians
             ,
             Persians
             ,
             Graecians
             ,
             Romans
             ,
             &c.
             
             And
             yet
             ,
             though
             all
             the
             Nations
             about
             them
             bare
             them
             deadly
             hatred
             ,
             and
             sought
             to
             suppresse
             their
             Religion
             ,
             and
             that
             Antiochus
             the
             Great
             bent
             himself
             wholly
             to
             abolish
             the
             Copies
             of
             the
             Law
             ,
             yet
             were
             they
             so
             wonderfully
             preserved
             ,
             that
             they
             perished
             not
             .
             We
             see
             ,
             that
             the
             works
             of
             Philosophers
             ,
             Lawyers
             ,
             Physitians
             ,
             and
             the
             like
             who
             were
             accompted
             excellent
             in
             their
             professions
             ,
             which
             were
             highly
             esteemed
             ,
             and
             for
             preservation
             whereof
             ,
             all
             means
             have
             been
             vsed
             ,
             yet
             many
             of
             them
             have
             been
             lost
             ,
             many
             come
             into
             the
             world
             unperfect
             ,
             and
             many
             very
             corrupt
             :
             yet
             on
             the
             other
             side
             ,
             though
             the
             Jews
             were
             a
             people
             very
             odious
             and
             contemptible
             to
             other
             nations
             ,
             and
             though
             much
             labour
             hath
             been
             to
             suppresse
             their
             Law
             ;
             yet
             it
             stands
             firme
             and
             uncorrupt
             ,
             withont
             addition
             or
             diminution
             ,
             whole
             and
             perfect
             ,
             notwithstanding
             all
             the
             worlds
             malice
             .
             And
             as
             of
             the
             Bible
             ,
             so
             may
             it
             be
             said
             of
             their
             Religion
             ,
             though
             they
             were
             transported
             into
             other
             Countries
             ,
             and
             in
             Captivity
             to
             strange
             nations
             ,
             they
             never
             changed
             it
             ,
             whereas
             experience
             hath
             taught
             us
             ,
             that
             with
             changing
             countryes
             ,
             people
             commonly
             ,
             or
             many
             times
             change
             their
             Religion
             .
          
           
             The
             third
             proof
             is
             ,
             the
             Certainty
             of
             our
             Religion
             .
             Whereas
             all
             other
             Religions
             
             are
             either
             1.
             unperfect
             .
             2.
             full
             of
             Contradictions
             .
             3.
             
             Counterfeit
             .
             4.
             or
             Questionable
             ,
             And
             none
             of
             these
             can
             be
             attributed
             to
             ours
             ,
             and
             therefore
             it
             is
             the
             true
             Religion
             ,
          
           
             
               1.
               
               It
               is
               most
               sure
               ,
               that
               what
               Religion
               soever
               hath
               his
               original
               from
               Man
               ,
               growes
               by
               little
               and
               little
               ,
               by
               degrees
               ,
               to
               that
               which
               they
               call
               perfection
               :
               But
               at
               the
               delivery
               of
               the
               Law
               of
               God
               ,
               all
               that
               was
               necessary
               for
               the
               Church
               before
               Christ
               was
               delivered
               most
               absolutely
               by
               Moses
               ,
               all
               the
               duties
               towards
               God
               or
               man
               required
               in
               that
               state
               of
               the
               church
               ,
               being
               contained
               in
               his
               books
               ,
               and
               to
               which
               nothing
               is
               or
               could
               be
               added
               ,
               or
               detracted
               from
               it
               ,
               and
               in
               the
               decalogue
               is
               the
               sum
               of
               all
               moral
               duties
               ;
               for
               all
               may
               be
               reduced
               to
               some
               of
               those
               heads
               .
            
             
               2.
               
               For
               Contradiction
               ,
               Mans
               Laws
               (
               as
               the
               Apostle
               speaks
               )
               are
               sealed
               with
               Yea
               
               and
               Nay
               ;
               but
               the
               Law
               of
               God
               ,
               with
               Yea
               and
               Amen
               And
               the
               Fathers
               prove
               ,
               that
               all
               Contradictions
               which
               seem
               to
               be
               in
               the
               scriptures
               ,
               may
               be
               reconciled
               by
               the
               several
               Rules
               of
               contradictions
               in
               Logique
               .
            
             
               3.
               
               That
               theirs
               are
               Counterfet
               may
               appear
               by
               this
               ,
               that
               the
               best
               of
               their
               Authors
               have
               obscured
               their
               works
               ,
               and
               kept
               them
               from
               the
               view
               of
               as
               many
               as
               they
               could
               ,
               for
               fear
               of
               discovery
               of
               their
               falsities
               :
               and
               the
               best
               of
               their
               works
               ,
               have
               been
               corrupt
               in
               some
               points
               ,
               and
               gone
               abroad
               into
               the
               world
               ,
               under
               the
               name
               of
               false
               Authors
               ,
               and
               sometime
               those
               which
               have
               been
               supposititious
               or
               counterfeit
               have
               so
               neerly
               resembled
               the
               stile
               of
               the
               Authors
               ,
               whom
               they
               have
               so
               〈◊〉
               ,
               that
               they
               could
               hardly
               be
               distinguished
               from
               those
               that
               which
               were
               his
               own
               .
               But
               Gods
               
               rule
               in
               giving
               his
               Law
               was
               contrary
               to
               theirs
               :
               for
               he
               will
               have
               a
               Copy
               in
               the
               side
               of
               the
               Ark
               ,
               another
               for
               the
               Prince
               ,
               one
               for
               the
               High
               Priest
               ,
               and
               for
               every
               Priest
               one
               ,
               and
               the
               like
               for
               every
               Tribe
               :
               and
               commanded
               the
               people
               to
               have
               chief
               sentences
               of
               it
               expressed
               in
               their
               hangings
               ,
               in
               their
               frontlets
               ,
               in
               the
               fringes
               of
               their
               garments
               ,
               in
               the
               eyes
               of
               all
               men
               ,
               that
               whatsoever
               evil
               should
               betide
               them
               ,
               it
               might
               not
               be
               one
               whit
               impaired
               :
               nor
               would
               so
               many
               worthy
               and
               wise
               men
               have
               dyed
               for
               it
               ,
               as
               did
               in
               the
               time
               of
               〈◊〉
               had
               they
               suspected
               it
               o
               have
               been
               counterfeit
               in
               the
               least
               degree
               .
            
             
               4.
               
               That
               theirs
               is
               Questionable
               ,
               is
               thus
               proved
               .
               In
               all
               theirs
               ,
               somthing
               hath
               continually
               
               in
               succeeding
               ages
               been
               altered
               and
               amended
               ,
               something
               abrogated
               ,
               and
               something
               added
               .
               But
               in
               the
               Law
               of
               God
               there
               hath
               been
               no
               such
               thing
               .
               For
               none
               of
               the
               Prophets
               ever
               went
               about
               to
               correct
               that
               which
               Moses
               commanded
               ,
               or
               to
               adde
               to
               it
               ,
               but
               in
               all
               their
               writings
               they
               have
               confirmed
               and
               approved
               ,
               what
               he
               did
               .
            
          
           
             The
             〈◊〉
             way
             or
             argument
             to
             prove
             that
             Christianity
             is
             the
             true
             Religion
             ,
             is
             
          
           
             1.
             
             From
             the
             end
             whereto
             it
             tends
             .
             Whatsoever
             man
             produceth
             or
             bringeth
             forth
             (
             as
             unregenerate
             )
             it
             must
             needs
             have
             
               proprias
               hominis
               passiones
            
             ,
             the
             proper
             passions
             of
             a
             man
             ,
             and
             they
             will
             desire
             and
             seek
             to
             have
             man
             their
             end
             .
             But
             Christian
             Religion
             makes
             God
             the
             end
             ,
             and
             acknowledgeth
             all
             things
             to
             come
             from
             him
             ,
             as
             Saint
             James
             speaketh
             ,
             and
             therefore
             attributeth
             all
             honour
             to
             God.
             
               Finis
               veroe
               Religionis
            
             ,
             
             
               est
               honor
               〈◊〉
            
             ,
             the
             end
             of
             true
             Religion
             is
             Gods
             honour
             ,
             and
             professeth
             ,
             that
             as
             God
             is
             the
             author
             of
             all
             essence
             ,
             so
             also
             of
             all
             good
             ,
             therefore
             all
             honour
             is
             to
             be
             given
             to
             him
             ,
             none
             else
             must
             share
             with
             him
             init
             .
             But
             so
             doth
             no
             other
             Religion
             but
             the
             Christian
             ,
             all
             other
             seek
             mans
             honour
             ,
             either
             in
             whole
             ,
             or
             in
             part
             .
          
           
             2.
             
             The
             Poets
             and
             Philosophers
             have
             much
             stood
             upon
             the
             natural
             power
             and
             abilities
             of
             mans
             free-will
             ,
             and
             given
             him
             his
             
               igniculos
               &
               semina
               naturae
            
             ,
             sparks
             and
             seeds
             of
             nature
             ,
             and
             thereby
             make
             him
             authour
             of
             his
             own
             perfection
             by
             〈◊〉
             and
             encreasing
             what
             nature
             hath
             bestowed
             on
             him
             .
             But
             our
             Religion
             acknowledgeth
             nothing
             good
             to
             be
             mans
             ,
             but
             that
             all
             good
             comes
             from
             God
             ,
             and
             must
             be
             referred
             to
             him
             .
             Again
             ,
             in
             God
             there
             must
             be
             an
             vnity
             ,
             therfore
             that
             Religion
             is
             false
             ,
             that
             acknowledgeth
             any
             more
             Gods
             then
             one
             .
             And
             one
             of
             their
             own
             saith
             ,
             that
             Moses
             
             went
             out
             of
             Egypt
             meerly
             ,
             because
             he
             would
             worship
             but
             one
             God.
             The
             Turks
             ,
             though
             they
             seem
             to
             hold
             that
             there
             is
             but
             one
             God
             in
             Essence
             ,
             yet
             when
             it
             cometh
             to
             this
             point
             ,
             that
             there
             is
             but
             one
             God
             that
             doth
             good
             ,
             then
             they
             will
             have
             their
             Mediators
             to
             that
             God
             ,
             and
             so
             consequently
             many
             Gods
             :
             but
             we
             have
             but
             one
             Mediator
             .
          
           
             3.
             
             Now
             because
             we
             hold
             ,
             that
             there
             is
             an
             innate
             and
             natural
             darknesse
             in
             every
             unregenerate
             man
             ,
             therefore
             it
             cannot
             be
             ,
             but
             that
             in
             the
             Religion
             prescribed
             by
             man
             ,
             something
             that
             is
             good
             is
             not
             commanded
             ,
             and
             something
             that
             is
             evill
             is
             not
             prohibited
             ,
             and
             but
             that
             some
             lawful
             things
             are
             omitted
             ,
             and
             some
             unlawful
             permitted
             :
             which
             we
             see
             plainly
             among
             the
             Athenians
             :
             for
             with
             them
             ,
             the
             breach
             of
             faith
             was
             of
             so
             small
             account
             ,
             that
             
               Graeca
               fides
            
             the
             Greek
             faith
             grew
             into
             a
             proverb
             .
             So
             likewise
             by
             that
             of
             
               Spartaneum
               furtum
            
             the
             Lacedemonians
             theft
             ,
             we
             may
             gather
             the
             little
             regard
             they
             had
             to
             punish
             that
             sinne
             .
             And
             so
             likwise
             by
             the
             Lupercalia
             ,
             Floralia
             ,
             and
             Bacchanalia
             among
             the
             Romans
             ,
             what
             liberty
             they
             took
             in
             wantonnesse
             and
             excesse
             ,
             may
             easily
             appeare
             .
             No
             Nation
             of
             the
             Gentiles
             observed
             the
             whole
             Decalogue
             ,
             or
             indeed
             any
             of
             the
             Commandments
             entirely
             ;
             nay
             they
             were
             so
             far
             from
             keeping
             that
             of
             Neconcupisces
             ,
             as
             that
             they
             thought
             Concupiscence
             no
             sinne
             :
             and
             for
             the
             rest
             ,
             though
             they
             had
             some
             particular
             Laws
             respectively
             against
             the
             breach
             of
             some
             commandment
             ,
             as
             against
             adultery
             ,
             incest
             ,
             and
             the
             like
             ,
             yet
             they
             dispensed
             
             with
             them
             ,
             as
             persons
             ,
             time
             ,
             and
             place
             ,
             ministred
             occasion
             to
             them
             .
             Which
             we
             may
             see
             in
             the
             story
             of
             a
             King
             of
             Persia
             ,
             who
             being
             desirous
             to
             marry
             his
             own
             sister
             ,
             and
             knowing
             that
             there
             was
             a
             Law
             against
             incest
             ,
             brake
             his
             minde
             to
             the
             Magi
             ,
             desiring
             their
             opinions
             :
             they
             told
             him
             ,
             that
             though
             there
             were
             such
             a
             Law
             ,
             yet
             there
             was
             another
             ,
             that
             the
             King
             might
             do
             what
             he
             would
             .
             Whereas
             our
             Religion
             is
             so
             far
             from
             dispensing
             either
             with
             that
             ,
             or
             other
             the
             Laws
             of
             God
             ,
             that
             the
             saints
             of
             God
             had
             rather
             suffer
             death
             ,
             then
             them
             to
             be
             broken
             ;
             as
             in
             the
             case
             of
             
               John
               Baptist
            
             ,
             who
             told
             King
             
               Herod
               ,
               Tibinon
               licet
            
             it
             is
             not
             lawfull
             for
             thee
             to
             have
             thy
             brothers
             wife
             ,
             though
             
             it
             cost
             him
             his
             head
             for
             saying
             so
             .
          
           
             4.
             
             Another
             argument
             to
             prove
             the
             truth
             of
             our
             Religion
             is
             ,
             that
             both
             it
             ,
             and
             the
             Scriptures
             by
             which
             we
             are
             guided
             ,
             go
             to
             the
             heart
             ,
             whereas
             other
             Religions
             pierce
             not
             the
             skinne
             .
             These
             stop
             the
             streames
             ,
             theirs
             make
             the
             Lusts
             of
             the
             flesh
             ,
             but
             affections
             ,
             Adiaphora
             indifferent
             things
             to
             be
             avoyded
             or
             not
             ,
             ours
             ,
             by
             prohibiting
             Concupiscence
             ,
             stop
             the
             fountain
             of
             all
             sinnes
             .
          
           
             5.
             
             Again
             ,
             it
             is
             a
             necessary
             consequence
             ,
             that
             ,
             that
             which
             cannot
             come
             from
             man
             ,
             comes
             from
             God.
             But
             there
             are
             some
             things
             in
             Scriptures
             which
             are
             truly
             Metaphysicall
             ,
             and
             exceed
             the
             capacity
             of
             man
             ,
             as
             that
             
               Jehovah
               Elohim
            
             is
             one
             God
             and
             three
             persons
             ,
             trinity
             in
             vnity
             ,
             that
             God
             should
             become
             man
             :
             that
             God
             should
             take
             upon
             
             him
             to
             be
             the
             redeemer
             of
             Mankind
             ,
             and
             that
             by
             his
             stripes
             and
             suffering
             punishment
             man
             should
             be
             healed
             :
             that
             God
             should
             create
             a
             world
             ,
             and
             out
             of
             that
             ,
             gather
             a
             Church
             to
             himself
             .
             These
             things
             and
             more
             cannot
             be
             comprehended
             by
             man
             ,
             and
             are
             not
             to
             be
             conceived
             but
             onely
             by
             our
             Religion
             .
          
           
             6.
             
             Not
             to
             conceale
             the
             faults
             of
             a
             mans
             parents
             or
             friends
             ,
             or
             to
             speake
             against
             a
             mans
             own
             countrey
             ,
             stock
             ,
             kinred
             ,
             or
             his
             own
             self
             ,
             is
             a
             thing
             altogether
             unnatural
             ,
             and
             cannot
             come
             into
             any
             ,
             but
             by
             a
             supernatural
             power
             .
             But
             we
             see
             ,
             that
             Moses
             ,
             when
             no
             necessity
             compelled
             him
             ,
             spared
             〈◊〉
             ot
             his
             own
             stock
             ,
             but
             spake
             against
             his
             brother
             Aaron
             ,
             for
             making
             the
             Golden
             Calfe
             ,
             nor
             his
             sister
             Miriam
             in
             the
             case
             of
             murmuring
             ,
             no
             ,
             nor
             his
             own
             selfe
             at
             the
             waters
             of
             strife
             ,
             and
             committed
             the
             same
             to
             writing
             ,
             that
             Posterity
             should
             take
             notice
             of
             these
             things
             :
             Yea
             ,
             and
             dispossessed
             his
             own
             children
             from
             succeeding
             him
             in
             the
             Magistracy
             ,
             constituting
             Josuah
             in
             their
             stead
             :
             these
             acts
             cannot
             agree
             with
             the
             natural
             man
             ,
             but
             must
             needs
             proceed
             from
             a
             higher
             cause
             :
             therefore
             the
             writers
             of
             these
             Scriptures
             ,
             must
             of
             necessity
             be
             inspired
             by
             God
             himself
             .
          
           
             7.
             
             Whereas
             the
             whole
             scope
             of
             Philosophers
             ,
             and
             of
             the
             Law
             makers
             among
             the
             Heathen
             was
             ,
             to
             teach
             how
             Princes
             might
             enlarge
             their
             territories
             ,
             and
             taught
             it
             as
             a
             point
             of
             wisdom
             ,
             to
             win
             by
             all
             means
             the
             favour
             of
             princes
             ,
             and
             great
             men
             ;
             this
             Religion
             teacheth
             contempt
             of
             life
             ,
             the
             world
             and
             worldly
             honours
             in
             respect
             of
             God
             :
             and
             such
             was
             the
             practize
             of
             the
             prophets
             ,
             who
             were
             so
             far
             from
             seeking
             .
             the
             favour
             of
             Princes
             ,
             that
             they
             reproved
             them
             to
             their
             faces
             ,
             when
             Gods
             cause
             was
             in
             hand
             .
             Therefore
             this
             Religion
             is
             spiritual
             ,
             and
             proceeds
             ;
             not
             from
             man.
             
          
           
             8.
             
             Again
             ,
             we
             know
             that
             as
             God
             is
             a
             spirit
             ,
             so
             must
             his
             worship
             be
             spiritual
             and
             this
             is
             the
             scope
             of
             the
             Scriptures
             ,
             that
             God
             be
             honored
             without
             Images
             or
             shadows
             .
             And
             though
             in
             the
             vnity
             of
             God
             ,
             that
             there
             is
             but
             one
             God
             to
             be
             worshipped
             ,
             false
             Religion
             may
             agree
             with
             the
             true
             ,
             yet
             in
             this
             point
             it
             doth
             not
             ,
             their
             Religion
             and
             the
             worship
             thereof
             being
             onely
             corporeal
             ,
             not
             spiritual
             .
             For
             though
             in
             the
             Old
             Testament
             there
             be
             many
             Ceremonial
             worships
             prescribed
             ,
             yet
             God
             disclaimeth
             
             them
             all
             ,
             yea
             he
             abhorreth
             them
             ,
             if
             they
             be
             performed
             without
             the
             inward
             
             worship
             ;
             and
             sets
             down
             the
             way
             of
             worship
             ,
             wherein
             he
             most
             delighteth
             ,
             namely
             in
             a
             broken
             and
             contrite
             heart
             and
             spirit
             .
             Therefore
             as
             man
             is
             bodily
             ,
             and
             his
             motions
             fall
             within
             the
             compasse
             of
             the
             Body
             ,
             so
             is
             that
             worship
             ,
             which
             comes
             from
             him
             ,
             bodily
             ,
             whereas
             Gods
             worship
             is
             spiritual
             ,
             and
             not
             corporal
             onely
             .
          
           
             9.
             
             To
             these
             may
             be
             added
             by
             us
             ,
             that
             we
             had
             Miracles
             and
             Oracles
             to
             confirme
             our
             Religion
             ,
             as
             they
             did
             to
             strengthen
             theirs
             .
             And
             those
             beyond
             theirs
             in
             divers
             respects
             .
          
           
             
               1.
               
               The
               Miracles
               mentioned
               in
               Scriptures
               were
               not
               done
               in
               a
               corner
               ,
               but
               openly
               ;
               as
               were
               they
               which
               were
               done
               by
               Moses
               ,
               upon
               Pharaoh
               in
               the
               sight
               of
               his
               servants
               .
            
             
               2.
               
               They
               were
               notfrivolous
               or
               vain
               ,
               but
               profitable
               and
               beneficial
               .
            
             
               3
               They
               were
               not
               imitable
               nor
               〈◊〉
               by
               Magique
               or
               mans
               art
               :
               for
               what
               Magician
               can
               divide
               the
               Sea
               ,
               or
               cause
               the
               Sun
               to
               stand
               ,
               as
               in
               Josuahs
               time
               ,
               or
               make
               the
               Suns
               shadow
               goe
               back
               ,
               as
               in
               the
               diall
               of
               Ahas
               ,
               or
               to
               rain
               Manna
               ,
               as
               in
               the
               wildernesse
               ;
               
               Jannes
               and
               Jambres
               are
               not
               able
               to
               stand
               against
               Moses
               .
            
          
           
             2.
             
             And
             for
             our
             Oracles
             they
             were
             not
             as
             the
             Oracles
             of
             the
             Gentiles
             ,
             that
             spake
             placentia
             ,
             pleasing
             things
             ,
             or
             ,
             as
             they
             themselves
             say
             ,
             did
             speak
             such
             things
             as
             their
             Kings
             would
             have
             them
             speake
             :
             nor
             are
             they
             ambiguous
             or
             doubtfull
             ,
             such
             as
             theirs
             ,
             that
             needed
             
               Delium
               interpretem
            
             ,
             some
             Apollo
             to
             explain
             them
             :
             and
             in
             that
             respect
             (
             as
             Porphyrius
             testifies
             of
             them
             )
             they
             ever
             had
             their
             Postica
             ,
             back-doors
             ,
             evasions
             to
             help
             them
             .
             But
             ours
             are
             void
             of
             flattery
             ,
             and
             are
             certain
             ,
             some
             of
             them
             being
             
             fullfilled
             500.
             some
             1000.
             years
             ,
             some
             3000.
             years
             after
             they
             were
             ,
             uttered
             ,
             as
             the
             enlarging
             of
             Japhets
             tents
             ,
             (
             which
             hapned
             not
             till
             the
             calling
             of
             the
             Gentiles
             )
             and
             the
             like
             .
          
           
             So
             much
             to
             prove
             the
             truth
             of
             both
             Testaments
             ,
             as
             our
             religion
             agrees
             with
             that
             of
             the
             Jews
             .
             Now
             follow
             some
             reasons
             proper
             to
             the
             confirmation
             of
             the
             truth
             of
             Christian
             Religion
             .
          
        
         
           
           
             CHAP
             12.
             
          
           
             
               Special
               reasons
               for
               the
               Christian
               Religion
               as
               diff
               ring
               from
               the
               Jewish
               .
               It
               purgeth
               the
               soul
               ,
               shews
               that
               God
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               The
               testimony
               of
               the
               Apostles
               and
               〈◊〉
               ;
               the
               knowledge
               of
               what
               they
               wrote
               ,
               their
               Honesty
               .
               The
               credit
               of
               the
               story
               .
               Testimony
               from
               Pagans
               .
               The
               star
               at
               Christs
               birth
               .
               The
               crosse
               sacred
               with
               the
               Egyptians
               .
               The
               miracles
               at
               Christs
               death
               .
               The
               progresse
               of
               Christianity
               ,
               by
               weake
               means
               ,
               opposed
               by
               power
               and
               learning
               ;
               contrary
               to
               flesh
               and
               blood
               ;
               the
               excellency
               of
               the
               promises
               ,
               power
               in
               conversions
               .
               The
               truth
               of
               Christs
               Miracles
               .
               The
               constancy
               of
               Martyrs
               ,
               The
               ends
               of
               the
               apostles
               .
               The
               Divels
               testimony
               against
               himself
               .
            
          
           
             Saint
             Augustine
             (
             out
             of
             〈◊〉
             (
             
               de
               regressu
               animae
            
             )
             one
             of
             the
             greatest
             enemies
             that
             
             ever
             the
             Church
             of
             God
             had
             )
             saith
             ,
             that
             there
             is
             no
             true
             Religion
             ,
             that
             confesseth
             
             not
             ,
             that
             the
             soul
             of
             man
             〈◊〉
             to
             be
             purged
             ,
             and
             addeth
             ,
             that
             the
             Platonists
             received
             from
             the
             Caldeans
             ,
             that
             the
             soul
             of
             man
             ,
             
               non
               potuit
               perfici
               〈◊〉
               per
               principia
               :
            
             and
             we
             know
             that
             Platos
             principles
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Father
             the
             minde
             and
             love
             ,
             which
             was
             an
             enigmatical
             speech
             of
             our
             Trinity
             .
             But
             no
             Religion
             teacheth
             
             the
             purgation
             of
             the
             soul
             ,
             but
             ours
             .
             And
             it
             teacheth
             ,
             that
             the
             word
             took
             the
             similitude
             of
             sinful
             flesh
             to
             purge
             away
             the
             sinne
             of
             Man.
             Therefore
             our
             Religion
             is
             the
             true
             ,
             all
             other
             are
             meerly
             fabulous
             .
             For
             their
             Exorcismes
             and
             sacrifices
             are
             meerly
             corporeal
             ,
             not
             spiritual
             ,
             and
             the
             Christians
             God
             is
             not
             like
             the
             Heathen
             Gods.
             
          
           
             2
             God
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             lover
             of
             man
             ,
             he
             delighteth
             not
             in
             cutting
             of
             throats
             ,
             or
             burning
             men
             to
             ashes
             ,
             like
             to
             the
             Devills
             ,
             to
             whom
             virgins
             ,
             babes
             ,
             old
             and
             young
             men
             were
             sacrificed
             .
             And
             the
             sacrifices
             in
             the
             old
             Law
             were
             vsed
             in
             these
             2
             respects
             .
             1
             To
             be
             Types
             of
             things
             in
             the
             Gospel
             .
             2
             To
             admonish
             men
             ,
             that
             they
             have
             deserved
             to
             be
             slain
             and
             sacrificed
             .
             But
             God
             is
             so
             far
             from
             the
             sacrificing
             of
             men
             to
             him
             ,
             that
             he
             himself
             came
             down
             from
             heaven
             ,
             and
             suffered
             for
             us
             ,
             offering
             himself
             a
             sacrifice
             for
             our
             sins
             ,
             and
             what
             greater
             love
             can
             there
             be
             ,
             then
             that
             a
             man
             should
             give
             his
             life
             for
             that
             he
             loveth
             ,
             there
             can
             be
             no
             greater
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             then
             this
             .
          
           
             3
             ,
             For
             the
             credit
             of
             the
             Gospel
             ,
             we
             have
             Evangelists
             and
             Apostles
             for
             witnesses
             ;
             And
             in
             witnesses
             two
             things
             are
             required
             ,
             Knowledge
             and
             Honesty
             .
          
           
             
               1.
               
               For
               skill
               and
               knowledge
               ,
               That
               which
               our
               witnesses
               have
               left
               us
               upon
               record
               ,
               is
               not
               taken
               upon
               trust
               ,
               but
               they
               related
               it
               as
               eye
               witnesses
               .
               And
               none
               of
               theirs
               ,
               either
               
                 Homer
                 ,
                 Plato
              
               ,
               or
               any
               of
               them
               can
               say
               ,
               as
               Saint
               John
               said
               ,
               That
               which
               we
               have
               heard
               ,
               which
               we
               have
               seen
               with
               our
               eyes
               ,
               which
               we
               have
               looked
               upon
               ,
               and
               our
               hands
               have
               handled
               .
               For
               they
               had
               theirs
               from
               others
               ,
               and
               but
               upon
               bare
               report
               .
               Besides
               ,
               neither
               any
               of
               their
               ancient
               or
               latter
               Historians
               ,
               though
               they
               hated
               the
               writers
               of
               the
               Scriptures
               ,
               durst
               at
               any
               time
               offer
               to
               set
               pen
               to
               paper
               against
               them
               .
            
             
               2.
               
               For
               the
               honesty
               of
               our
               witnesses
               ,
               there
               can
               be
               no
               better
               reason
               or
               proof
               given
               ,
               then
               that
               which
               Tacitus
               giveth
               to
               confirme
               the
               testimony
               of
               an
               honest
               witnesse
               ,
               which
               is
               ,
               
                 Quibus
                 nullum
                 est
                 mendacii
                 〈◊〉
              
               ,
               that
               have
               no
               reward
               for
               telling
               an
               untruth
               .
               And
               certainly
               ,
               the
               Evangelists
               and
               Apostles
               had
               nothing
               for
               their
               paines
               ,
               nay
               they
               were
               so
               far
               from
               that
               ,
               as
               that
               they
               sealed
               their
               testimonies
               ,
               with
               the
               blood
               of
               Martyrdome
               .
            
             
               3.
               
               For
               the
               credit
               of
               the
               Story
               itself
               .
               We
               know
               ,
               that
               the
               Sybils
               oracles
               were
               in
               so
               great
               credit
               among
               the
               Heathen
               ,
               that
               they
               were
               generally
               beleeved
               .
               Now
               ,
               if
               they
               be
               true
               ,
               which
               we
               have
               of
               them
               ,
               as
               ther
               's
               no
               question
               but
               many
               of
               them
               are
               ,
               (
               divers
               of
               which
               we
               refer
               to
               Christ
               ,
               being
               mentioned
               in
               their
               own
               writers
               ,
               Virgil
               ,
               Cicero
               and
               
               others
               .
               )
               it
               will
               follow
               ,
               that
               nothing
               can
               make
               more
               in
               their
               esteeme
               ,
               for
               the
               credit
               and
               truth
               of
               the
               Nativity
               ,
               life
               and
               death
               of
               Christ
               ,
               then
               their
               Oracles
               ,
               for
               we
               may
               see
               almost
               every
               circumstance
               in
               them
               .
               And
               by
               reading
               their
               verses
               divers
               of
               their
               learned
               men
               were
               converted
               to
               Christianity
               ,
               as
               
                 Marcellinus
                 Secundanus
              
               and
               others
               .
            
          
           
             4.
             
             Tacitus
             and
             Suetonius
             say
             ,
             that
             about
             Christs
             time
             it
             was
             bruited
             through
             the
             world
             ,
             that
             the
             king
             that
             should
             rule
             over
             all
             the
             world
             ,
             should
             come
             out
             of
             Jury
             ,
             and
             for
             this
             cause
             it
             was
             that
             not
             onely
             Vespasian
             ,
             but
             Augustus
             and
             Tiberius
             (
             who
             had
             heard
             the
             like
             )
             had
             a
             purpose
             to
             have
             destroyed
             all
             the
             Jews
             ,
             even
             the
             whole
             nation
             of
             them
             ,
             because
             they
             would
             be
             sure
             to
             include
             that
             Tribe
             out
             of
             which
             this
             king
             should
             come
             .
          
           
           
             5
             
               Coelius
               Rhodiginus
            
             and
             Volateranus
             upon
             their
             credits
             leave
             us
             this
             in
             their
             writings
             that
             among
             the
             Monuments
             of
             Egypt
             was
             found
             an
             Altar
             dedicated
             
               Virgini
               pariturae
            
             ,
             to
             a
             Virgin
             that
             should
             have
             a
             child
             ,
             like
             to
             the
             Temple
             of
             peace
             before
             mentioned
             ,
             that
             should
             stand
             
               Donec
               peperit
               virgo
            
             ,
             untill
             a
             virgin
             should
             bring
             forth
             a
             child
             .
             And
             Postellus
             testifies
             from
             the
             Druides
             ,
             that
             they
             had
             an
             Altar
             ,
             with
             this
             inscription
             
               Ara
               primo-genito
               Dei
            
             ,
             an
             Altar
             to
             the
             first
             begotten
             of
             God.
             
          
           
             6.
             
             Suetonius
             saith
             ,
             that
             in
             such
             a
             yeare
             (
             which
             was
             the
             year
             before
             Christs
             birth
             )
             in
             a
             faire
             day
             ,
             at
             the
             time
             of
             a
             great
             concourse
             of
             people
             at
             〈◊〉
             ,
             there
             appeared
             a
             great
             Rain-bow
             (
             as
             it
             were
             )
             about
             the
             Sun
             ,
             of
             a
             golden
             colour
             ,
             almost
             of
             equal
             brightnesse
             with
             the
             Sun.
             The
             Augur's
             being
             demanded
             the
             reason
             ,
             answered
             ,
             that
             God
             would
             shortly
             
               〈◊〉
               humanum
               genus
            
             ,
             visit
             mankinde
             .
             And
             upon
             the
             day
             that
             our
             Saviour
             was
             born
             three
             Suns
             appeared
             in
             the
             firmament
             ,
             which
             afterward
             met
             and
             joyned
             into
             one
             .
             The
             Augur's
             being
             likewise
             questioned
             about
             this
             apparition
             ,
             their
             answer
             was
             ,
             that
             he
             was
             then
             born
             ,
             whom
             Angustus
             ,
             the
             people
             ,
             and
             the
             whole
             world
             should
             worship
             :
             whereupon
             (
             as
             it
             is
             storied
             )
             Augustus
             at
             the
             next
             meeting
             of
             the
             Senate
             ,
             gave
             over
             his
             title
             of
             
               dominus
               orbis
               terrarum
            
             Lord
             of
             the
             whole
             world
             ,
             and
             would
             be
             so
             stiled
             no
             more
             .
          
           
             7.
             
             But
             the
             most
             remarkable
             thing
             that
             hapned
             at
             Christs
             birth
             was
             the
             star
             mencioned
             in
             the
             Gospel
             ,
             and
             confessed
             by
             the
             Heathen
             themselves
             to
             be
             
               stella
               maxime
               salutaris
            
             ,
             the
             happiest
             star
             that
             ever
             appeared
             for
             mankinde
             .
             Plinie
             calleth
             it
             ,
             
               Stella
               crinita
               sine
               crine
            
             A
             blazing
             or
             hairy
             star
             without
             haire
             .
             Vpon
             the
             appearance
             
             and
             due
             consideration
             of
             which
             star
             many
             were
             converted
             to
             the
             truth
             ,
             as
             Charemon
             among
             the
             stoicks
             ,
             and
             Challadius
             among
             the
             Platonists
             ,
             who
             meditating
             upon
             the
             strangenesse
             of
             it
             ,
             went
             into
             Jury
             and
             became
             Proselytes
             .
          
           
             8.
             
             Now
             concerning
             the
             death
             of
             Christ
             we
             finde
             ,
             that
             the
             ancient
             Egyptians
             ,
             (
             who
             vsed
             no
             letters
             ,
             but
             Characters
             or
             Hieroglyphiques
             )
             when
             they
             would
             expresse
             
               vitam
               aeternam
            
             ,
             everlasting
             life
             ,
             they
             did
             it
             by
             the
             signe
             of
             the
             Crosse
             ,
             whereby
             they
             deciphered
             the
             badge
             of
             our
             salvation
             ,
             which
             concurred
             with
             the
             manner
             of
             Christs
             death
             .
          
           
             9.
             
             The
             next
             is
             ,
             the
             two
             wonders
             or
             strange
             accidents
             mentioned
             by
             the
             Holy
             Ghost
             at
             the
             death
             of
             our
             Saviour
             1.
             
             The
             general
             Earthquake
             .
             and
             2.
             the
             universal
             Eclypse
             of
             the
             Sun
             ,
             so
             often
             cast
             in
             the
             teeth
             of
             the
             Heathen
             .
          
           
             
               1
               For
               the
               first
               ,
               they
               are
               not
               ashamed
               to
               confesse
               it
               .
               As
               〈◊〉
               himselfe
               ,
               and
               Trallianus
               
               and
               Phlegon
               say
               ,
               that
               it
               came
               not
               of
               any
               natural
               cause
               .
               For
               in
               nature
               ,
               every
               thing
               that
               is
               moved
               must
               have
               an
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               somewhat
               to
               stay
               upon
               ,
               but
               this
               Earthquake
               went
               thorow
               the
               whole
               world
               .
            
             
               2
               For
               the
               Eclypse
               ,
               many
               were
               converted
               by
               reason
               of
               the
               strangenesse
               of
               it
               ,
               as
               Dionysius
               and
               others
               .
               For
               all
               〈◊〉
               of
               the
               Sun
               are
               particular
               ,
               this
               general
               and
               vniversal
               .
               This
               hapned
               at
               the
               feast
               of
               the
               Passeover
               which
               was
               14
               a
               Lunae
               ,
               the
               fourteenth
               day
               of
               the
               Moon
               ,
               when
               it
               was
               just
               at
               the
               full
               ,
               which
               is
               cleane
               opposite
               to
               the
               Rules
               of
               Astronomy
               ,
               and
               mans
               reason
               .
            
          
           
             10.
             
             It
             is
             reported
             ,
             that
             in
             the
             raigne
             of
             Tiberius
             ,
             presently
             upon
             this
             Eclypse
             ,
             there
             was
             a
             general
             defect
             of
             Oracles
             .
             Of
             which
             argument
             Plutarch
             hath
             a
             whole
             Treatise
             ;
             in
             which
             he
             saith
             ,
             that
             a
             man
             in
             great
             credit
             with
             the
             Emperour
             sayling
             by
             the
             Cyclades
             ,
             heard
             a
             voice
             ,
             as
             it
             were
             ,
             coming
             out
             of
             those
             Islands
             ,
             saying
             ,
             that
             the
             great
             God
             Pan
             was
             dead
             .
             The
             Emperour
             hearing
             this
             report
             ,
             sent
             for
             the
             Augurs
             to
             know
             who
             this
             Pan
             should
             be
             ,
             but
             they
             could
             give
             him
             no
             satisfaction
             
             herein
             .
             And
             one
             asking
             counsel
             at
             the
             Oracle
             at
             Delphos
             about
             these
             things
             was
             told
             ,
             that
             it
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Puer
               Hebreus
            
             ,
             an
             Hebrew
             child
             ,
             that
             had
             silenced
             them
             .
          
           
             11.
             
             
               〈◊〉
               ,
               Tertullian
            
             and
             
               Justin
               Martyr
            
             testifie
             ,
             so
             doth
             Eusebius
             ,
             that
             〈◊〉
             
             wrote
             to
             Tyberius
             ,
             about
             Christs
             miracles
             (
             after
             his
             death
             )
             and
             that
             he
             died
             ,
             and
             suffered
             as
             an
             innocent
             person
             .
             Whereupon
             Tiberius
             wrote
             to
             the
             Senate
             ,
             commanding
             them
             
             to
             deifie
             him
             .
             But
             the
             Senate
             refused
             ,
             because
             Pilate
             had
             written
             to
             Tiberius
             and
             not
             to
             them
             .
             A
             cheife
             man
             in
             this
             opposition
             was
             Sejanus
             ,
             who
             afterward
             came
             to
             a
             miserable
             end
             .
          
           
             12.
             
             The
             next
             ,
             and
             none
             of
             the
             least
             general
             arguments
             to
             prove
             the
             truth
             of
             Christian
             Religion
             ,
             is
             the
             progresse
             of
             it
             .
             For
             whereas
             nature
             and
             reason
             teach
             us
             ,
             that
             
             in
             every
             action
             fit
             Instruments
             must
             be
             had
             ,
             and
             used
             ,
             or
             else
             the
             action
             will
             prove
             defective
             and
             vain
             :
             and
             that
             the
             matter
             must
             be
             well
             fitted
             and
             disposed
             before
             we
             can
             work
             it
             :
             in
             this
             case
             there
             were
             neither
             .
             For
             in
             the
             eye
             of
             man
             ,
             there
             could
             be
             no
             unfitter
             instruments
             then
             the
             Apostles
             ,
             they
             being
             rude
             ,
             unlearned
             ,
             and
             most
             of
             them
             Mechanique
             Men
             :
             And
             for
             the
             matter
             to
             work
             upon
             ,
             they
             had
             it
             altogether
             unprepared
             ,
             nay
             clean
             against
             them
             .
             For
             the
             Jewes
             ,
             continued
             the
             hatred
             to
             the
             Disciples
             ,
             which
             they
             had
             born
             to
             the
             Master
             ,
             continually
             persecuting
             them
             .
             And
             the
             most
             learned
             among
             the
             Gentiles
             ,
             were
             the
             greatest
             opposite
             to
             that
             which
             they
             endeavoured
             (
             namely
             the
             propagation
             of
             the
             Gospel
             )
             as
             might
             be
             :
             as
             ,
          
           
             Vlpian
             the
             greatest
             Lawyer
             ,
             who
             wrote
             many
             books
             against
             it
             and
             the
             Christians
             ,
             Galen
             the
             greatest
             Physician
             ,
             Plotinus
             the
             greatest
             Platonist
             ,
             Porphyrius
             the
             greatest
             Aristotelian
             ,
             Libanius
             a
             great
             writer
             in
             the
             Greek
             tongue
             ,
             Lucian
             a
             great
             scoffer
             ,
             and
             Julian
             the
             great
             Sorcerer
             ,
             who
             not
             onely
             made
             Dialogues
             between
             Christ
             and
             Peter
             ,
             to
             breed
             hatred
             and
             contempt
             against
             Christianity
             ,
             but
             (
             being
             Emperour
             )
             bent
             all
             his
             force
             against
             it
             ,
             prohibiting
             Christian
             schools
             ,
             &c.
             
             Besides
             ,
             if
             we
             consider
             the
             ten
             bloody
             Persecutions
             ,
             wherein
             many
             thousands
             of
             Martyrs
             suffered
             ,
             and
             that
             in
             most
             horrid
             and
             barbarous
             manner
             ,
             and
             kindes
             .
             To
             which
             if
             we
             adde
             (
             which
             was
             touched
             before
             )
             the
             unaptnesse
             of
             the
             instruments
             ,
             and
             the
             matter
             (
             the
             World
             )
             so
             rigid
             ,
             ill
             disposed
             ,
             and
             harsh
             to
             work
             upon
             ,
             and
             yet
             to
             have
             the
             work
             effected
             ,
             it
             cannot
             but
             be
             confessed
             ,
             that
             Christianity
             is
             the
             true
             Religion
             ,
             and
             that
             
               magna
               est
               veritas
               ,
               &
               praevalet
               ,
            
             great
             is
             the
             truth
             ,
             and
             prevaileth
             .
          
           
             13.
             
             In
             the
             next
             place
             ,
             if
             we
             consider
             how
             averse
             and
             unpleasing
             to
             flesh
             and
             blood
             the
             precepts
             of
             this
             Religion
             are
             ,
             we
             must
             confesse
             the
             premises
             to
             be
             true
             .
             For
             they
             give
             us
             not
             leave
             to
             be
             Libertines
             ,
             or
             licentious
             and
             carnal
             ,
             as
             the
             Religion
             of
             the
             Turk
             ,
             of
             which
             we
             spake
             before
             .
             For
             instead
             of
             taking
             revenge
             of
             our
             enemies
             for
             injuries
             done
             unto
             us
             ,
             we
             are
             bound
             by
             them
             to
             love
             our
             enemies
             ,
             and
             to
             speak
             good
             of
             them
             that
             persecute
             us
             .
             Instead
             of
             committing
             folly
             with
             a
             Woman
             ,
             we
             must
             not
             so
             much
             as
             cast
             our
             eye
             upon
             a
             woman
             ,
             to
             lust
             after
             her
             ,
             there
             is
             not
             the
             least
             thought
             
             left
             at
             our
             pleasure
             .
             
               Non
               concupisces
            
             .
             Instead
             of
             covetous
             heaping
             up
             of
             riches
             ,
             we
             must
             leave
             all
             for
             the
             truths
             sake
             .
          
           
             14.
             
             The
             promises
             contained
             in
             the
             Scriptures
             to
             them
             that
             shall
             observe
             this
             Religion
             ,
             are
             not
             of
             the
             nature
             of
             those
             in
             the
             Religion
             of
             the
             Epicures
             and
             Turks
             ,
             &c.
             that
             is
             ,
             honour
             ,
             preferment
             ,
             wealth
             ,
             pleasure
             in
             this
             World
             ,
             and
             the
             like
             ;
             but
             the
             contrary
             ,
             
             as
             ,
             They
             shall
             whip
             and
             scourge
             you
             ;
             they
             shall
             binde
             and
             leade
             you
             whither
             
             you
             would
             not
             ;
             take
             your
             Crosse
             and
             follow
             me
             ,
             and
             leave
             all
             and
             follow
             me
             .
             But
             this
             a
             man
             would
             think
             were
             not
             the
             way
             for
             
               sequimini
               me
            
             ,
             follow
             me
             ,
             but
             
               discedite
               a
               me
            
             ,
             depart
             from
             me
             ;
             rather
             a
             deterring
             and
             disheartning
             ,
             then
             any
             manner
             of
             perswading
             .
             And
             in
             this
             there
             is
             a
             great
             resemblance
             between
             the
             Creation
             and
             the
             Regeneration
             .
             In
             the
             first
             ,
             something
             was
             made
             of
             nothing
             ,
             and
             here
             nothing
             to
             confound
             something
             ,
             that
             we
             may
             plainly
             see
             and
             〈◊〉
             ,
             that
             it
             is
             
               digitus
               Dei
               ,
               qui
               hic
               operatur
               ,
            
             the
             finger
             of
             God
             that
             bringeth
             this
             to
             passe
             ,
             that
             strength
             should
             be
             confounded
             by
             weaknesse
             ,
             something
             by
             nothing
             .
             Therefore
             this
             Religion
             cannot
             be
             but
             Divine
             .
          
           
             15.
             
             Again
             ,
             if
             we
             consider
             the
             times
             when
             Mahomet
             began
             to
             broach
             his
             forged
             Religion
             ,
             we
             shall
             finde
             it
             to
             be
             in
             a
             dissolute
             time
             ,
             a
             time
             of
             idlenesse
             and
             ignorance
             ,
             when
             Heraclius
             and
             Constans
             ruled
             the
             Empire
             ,
             the
             first
             being
             an
             incestuous
             Prince
             ,
             one
             that
             married
             his
             brothers
             daughter
             ,
             and
             exasperated
             the
             Saracens
             ,
             in
             denying
             them
             pay
             in
             his
             wars
             :
             the
             other
             being
             a
             Monothelite
             ,
             and
             bloody
             ,
             having
             murthered
             his
             brother
             ,
             both
             of
             them
             giving
             opportunity
             to
             the
             Saracens
             ,
             not
             onely
             to
             enlarge
             their
             territories
             ,
             but
             to
             propagate
             their
             Religion
             .
             And
             if
             we
             shall
             observe
             the
             Ecclesiastical
             story
             well
             ,
             we
             shall
             finde
             that
             Age
             very
             much
             destitute
             of
             learned
             and
             pious
             men
             .
             Whereas
             on
             the
             contrary
             ,
             when
             Christianity
             began
             and
             prevailed
             ,
             the
             world
             was
             never
             so
             full
             of
             eyes
             ,
             never
             so
             many
             learned
             men
             ,
             as
             the
             Scribes
             and
             Pharisees
             ,
             the
             Greek
             Philosophers
             ,
             &c.
             yet
             it
             pleased
             God
             to
             work
             upon
             the
             hearts
             of
             many
             of
             them
             ,
             in
             converting
             them
             to
             it
             ;
             as
             upon
             
               Paulinus
               ,
               Clemens
               ,
               Origen
               ,
               Augustine
               ,
               Ambrose
               ,
            
             and
             others
             ,
             especially
             many
             of
             the
             Jewish
             Priests
             before
             these
             .
             Acts
             6.
             7.
             
          
           
             16.
             
             And
             indeed
             Conversions
             are
             a
             great
             argument
             of
             the
             truth
             of
             Religion
             .
             The
             most
             memorable
             whereof
             we
             see
             in
             S.
             Paul
             ,
             who
             was
             a
             zealous
             Pharisee
             ,
             who
             not
             only
             had
             a
             
             warrant
             from
             the
             Counsel
             at
             Jerusalem
             to
             apprehend
             and
             imprison
             all
             sorts
             of
             people
             addicted
             to
             Christianity
             ,
             but
             was
             a
             principal
             actor
             in
             the
             martyrdom
             of
             Saint
             Stephen
             .
             And
             yet
             he
             (
             neglecting
             the
             preferment
             he
             was
             like
             to
             come
             to
             ,
             by
             this
             his
             forwardnesse
             )
             was
             content
             upon
             a
             sudden
             ,
             to
             expose
             himself
             to
             all
             dangers
             and
             disgrace
             ,
             to
             whippings
             ,
             perils
             by
             sea
             and
             land
             ,
             &c.
             and
             to
             embrace
             this
             ,
             as
             the
             true
             Religion
             .
             And
             if
             any
             say
             ,
             he
             aimed
             at
             honour
             and
             esteem
             among
             Christians
             ,
             his
             practice
             shews
             the
             contrary
             :
             for
             when
             the
             men
             of
             Lyaconia
             would
             have
             sacrificed
             to
             him
             and
             Barnabas
             ,
             with
             great
             zeal
             he
             opposed
             it
             ,
             they
             rent
             their
             clothes
             and
             ran
             in
             amongst
             them
             ,
             and
             told
             them
             ,
             they
             were
             men
             like
             themselves
             ,
             so
             far
             were
             they
             from
             vain
             glory
             .
          
           
             Insomuch
             as
             Porphyrius
             said
             of
             him
             ,
             that
             it
             was
             great
             pity
             ,
             that
             so
             great
             a
             Scholar
             ,
             and
             so
             near
             to
             preferment
             ,
             should
             have
             been
             converted
             to
             Christianity
             .
             The
             like
             may
             
             be
             said
             of
             Origen
             after
             him
             ,
             the
             fairest
             for
             preferment
             of
             any
             in
             his
             time
             ,
             who
             being
             scholar
             to
             Ammonius
             ,
             and
             preferred
             by
             him
             before
             Plotinus
             (
             afterward
             loaded
             with
             honours
             in
             the
             Common-wealth
             )
             yet
             he
             was
             content
             to
             leave
             all
             ,
             and
             to
             betake
             himself
             to
             a
             poor
             Catechists
             place
             in
             Alexandria
             ,
             where
             he
             was
             every
             minute
             in
             danger
             of
             his
             life
             .
             Never
             in
             any
             other
             Religion
             appeared
             the
             like
             examples
             of
             life
             and
             manners
             ,
             as
             in
             those
             of
             the
             Christian
             Religion
             ,
             as
             of
             fasting
             ,
             abstinence
             ,
             continence
             ,
             justice
             ,
             repentance
             ,
             fortitude
             ,
             and
             other
             holy
             vertues
             ;
             insomuch
             as
             Plotinus
             (
             an
             unpartial
             witnesse
             )
             admiring
             their
             fortitudes
             said
             of
             them
             ,
             
               Soli
               Christiani
               mortis
               contemptores
            
             ,
             Christians
             are
             the
             only
             despisers
             of
             death
             .
          
           
             17.
             
             It
             was
             an
             objection
             of
             the
             Jews
             we
             know
             ,
             that
             our
             Saviour
             wrought
             his
             miracles
             ,
             
             
               malis
               artibus
            
             ,
             that
             he
             cast
             out
             Devils
             by
             Beelzebub
             .
             But
             the
             heathen
             Philosopher
             Longinus
             was
             of
             another
             belief
             .
             For
             ,
             saith
             he
             ,
             They
             say
             that
             your
             Saviour
             wrought
             his
             miracles
             by
             the
             skill
             he
             learnt
             in
             magick
             while
             he
             was
             in
             Egypt
             ,
             but
             I
             hardly
             believe
             it
             .
             For
             I
             reason
             thus
             with
             my self
             :
             If
             he
             were
             a
             Magician
             ,
             and
             wrought
             by
             inferiour
             spirits
             ,
             he
             could
             not
             
               triumphare
               de
               diis
            
             ,
             triumph
             over
             the
             gods
             .
             And
             we
             may
             reason
             thus
             with
             ourselves
             ,
             that
             if
             he
             and
             his
             followers
             wrought
             this
             way
             ,
             they
             would
             never
             have
             commanded
             such
             austerity
             of
             manners
             and
             life
             ,
             and
             forbid
             all
             such
             unlawful
             means
             .
             But
             sure
             it
             is
             ,
             that
             the
             Christians
             of
             the
             Primitive
             Church
             were
             of
             such
             innocent
             life
             ,
             that
             Pliny
             the
             second
             testifies
             to
             the
             Emperour
             Trajan
             ,
             that
             there
             were
             never
             more
             innocent
             people
             then
             they
             :
             and
             gave
             him
             counsel
             ,
             that
             if
             any
             of
             them
             were
             accused
             for
             Christianity
             he
             should
             enquire
             after
             them
             ,
             because
             it
             was
             contrary
             to
             the
             laws
             of
             the
             Empire
             ,
             otherwise
             ,
             that
             he
             should
             forbear
             to
             trouble
             them
             ,
             if
             there
             were
             no
             accuser
             .
          
           
             18.
             
             The
             next
             general
             reason
             to
             prove
             the
             truth
             of
             Christianity
             is
             ,
             the
             constancy
             of
             those
             that
             suffered
             for
             it
             :
             not
             onely
             of
             men
             able
             ,
             and
             of
             strength
             to
             endure
             misery
             ,
             but
             of
             old
             and
             feeble
             men
             ,
             weak
             and
             frail
             women
             and
             young
             children
             :
             and
             that
             in
             so
             ambitious
             a
             manner
             ,
             as
             that
             they
             conceived
             they
             could
             attain
             to
             no
             greater
             honour
             ,
             then
             to
             receive
             the
             Crown
             of
             Martyrdom
             in
             defence
             of
             it
             .
             As
             we
             may
             see
             in
             the
             story
             of
             the
             woman
             with
             the
             childe
             in
             her
             armes
             ,
             that
             crossed
             the
             Pro-Consuls
             horse
             hastily
             ,
             and
             being
             asked
             the
             reason
             ,
             answered
             ,
             lest
             she
             should
             come
             too
             late
             to
             suffer
             with
             the
             other
             Christians
             ,
             whose
             names
             he
             had
             in
             his
             bill
             to
             be
             put
             to
             death
             ,
             for
             I
             also
             (
             said
             she
             )
             am
             a
             Christian.
             
          
           
             Tertullian
             hath
             an
             excellent
             passage
             concerning
             this
             constancy
             of
             Christians
             :
             Nature
             
             (
             saith
             he
             )
             teacheth
             every
             man
             to
             be
             touched
             with
             shame
             or
             fear
             for
             the
             evil
             he
             committeth
             ,
             and
             therefore
             malefactors
             desire
             to
             hide
             themselves
             ,
             to
             shun
             discovery
             ,
             trembling
             for
             fear
             of
             apprehension
             :
             Being
             taken
             and
             accused
             ,
             they
             deny
             the
             fact
             ,
             and
             confesse
             not
             easily
             though
             tortured
             .
             They
             lament
             when
             they
             are
             condemned
             ,
             and
             rage
             against
             themselves
             ,
             imputing
             it
             to
             the
             malignity
             of
             fate
             ,
             or
             their
             stars
             ,
             and
             renounce
             the
             fact
             ,
             as
             knowing
             it
             to
             be
             evil
             .
             But
             Christians
             do
             not
             so
             ,
             none
             of
             them
             is
             ashamed
             ,
             none
             of
             them
             repenteth
             ,
             but
             in
             that
             he
             was
             a
             Christian
             no
             sooner
             .
             If
             any
             man
             take
             notice
             that
             he
             is
             so
             ,
             he
             glorieth
             :
             if
             he
             be
             accused
             and
             interrogated
             ,
             he
             conconfesseth
             freely
             and
             voluntarily
             ;
             being
             condemned
             ,
             he
             is
             thankful
             .
             What
             evil
             is
             in
             all
             this
             ?
             What
             ,
             is
             it
             evil
             that
             he
             hath
             no
             shame
             ,
             fear
             ,
             denyal
             ,
             repentance
             ,
             or
             lamentation
             ?
             What
             evil
             is
             it
             when
             the
             guilty
             person
             rejoyceth
             ?
             whose
             glory
             it
             is
             to
             be
             accused
             ,
             and
             whose
             punishment
             is
             his
             happinesse
             ,
             &c.
             
             Now
             there
             is
             no
             sect
             of
             the
             Philosophers
             ,
             but
             one
             Edict
             commanding
             it
             to
             be
             left
             upon
             pain
             of
             death
             would
             dash
             it
             ,
             as
             it
             did
             in
             the
             case
             of
             Pyrrho
             and
             his
             fellowes
             :
             but
             no
             Edict
             could
             ,
             or
             hath
             ever
             Glenced
             this
             Religion
             :
             No
             〈◊〉
             ,
             either
             by
             
             pen
             or
             sword
             could
             ever
             suppresse
             it
             ,
             but
             the
             Christians
             ever
             tired
             and
             made
             their
             persecutors
             weary
             .
          
           
             19.
             
             Another
             argument
             is
             ,
             the
             horrid
             end
             of
             the
             opposers
             of
             Christianity
             .
             For
             all
             the
             opposers
             and
             persecutors
             of
             Christians
             ,
             from
             and
             before
             the
             first
             persecution
             under
             Claudius
             ,
             to
             the
             tenth
             under
             Dioclesian
             ,
             and
             all
             the
             Emperours
             that
             signed
             the
             Edicts
             against
             Christians
             ,
             came
             to
             fearful
             ,
             miserable
             ,
             and
             untimely
             ends
             ,
             except
             onely
             Libanius
             the
             Philosopher
             ,
             that
             was
             converted
             to
             Christianity
             by
             S.
             Basil.
             As
             Herod
             ,
             eaten
             with
             lice
             ,
             Judas
             hanged
             himself
             ,
             〈◊〉
             died
             in
             exile
             ,
             Sejanus
             had
             a
             traytors
             death
             ,
             &c.
             
             So
             that
             one
             (
             alluding
             to
             the
             bad
             successe
             of
             persecutors
             )
             said
             to
             an
             Emperor
             ,
             
               Parce
               nobis
               ,
               si
               non
               nobis
               ,
               pace
               tibi
               ,
               si
               non
               tibi
               ,
               Carthagini
               .
            
             Spare
             us
             ,
             if
             not
             us
             ,
             yet
             thy self
             ,
             if
             not
             thy self
             ,
             yet
             be
             good
             to
             Carthage
             .
          
           
             20.
             
             The
             Devils
             testimony
             against
             himself
             may
             be
             another
             argument
             .
             For
             it
             is
             a
             maxime
             in
             Law
             ,
             that
             how
             ill
             soever
             the
             witnesse
             be
             disposed
             ,
             yet
             his
             testimony
             is
             to
             be
             taken
             ,
             
               cum
               〈◊〉
               in
               dedecus
               suum
            
             ,
             when
             that
             which
             he
             testifies
             is
             against
             his
             
             own
             reputation
             .
             And
             Zozomen
             hath
             a
             story
             ,
             that
             Julian
             the
             Apostata
             being
             at
             Antioch
             ,
             and
             desirous
             to
             know
             why
             the
             Oracle
             at
             Daphnes
             in
             the
             suburbs
             of
             that
             City
             had
             not
             given
             answer
             as
             formerly
             it
             had
             done
             ,
             went
             thither
             ,
             and
             having
             offered
             his
             sacrifices
             ,
             the
             Oracle
             ,
             or
             the
             Devil
             rather
             in
             it
             ,
             answered
             ,
             that
             he
             could
             not
             satisfie
             his
             expectation
             ,
             till
             the
             body
             or
             tomb
             of
             Babylas
             the
             martyr
             were
             removed
             ,
             so
             hard
             a
             matter
             it
             was
             for
             the
             Devil
             to
             do
             any
             thing
             there
             ,
             where
             the
             bones
             and
             ashes
             of
             a
             poor
             Christian
             lay
             .
             And
             Tertul
             challengedthe
             Emperor
             Severus
             (
             who
             raised
             the
             fifth
             persecution
             against
             the
             Christians
             )
             concerning
             his
             religion
             ,
             saying
             ,
             Suffer
             me
             to
             come
             into
             your
             Temple
             ,
             and
             have
             conference
             with
             any
             of
             the
             spirits
             in
             the
             images
             there
             ,
             and
             if
             I
             or
             any
             Christian
             force
             it
             not
             to
             confesse
             as
             much
             as
             the
             foul
             spirit
             in
             the
             Gospel
             confest
             ,
             and
             to
             come
             out
             of
             the
             image
             ,
             let
             your
             religion
             prevail
             ,
             and
             ours
             take
             the
             foil
             .
             And
             surely
             the
             Emperour
             had
             taken
             that
             large
             offer
             ,
             had
             he
             not
             feared
             the
             event
             .
          
           
             21.
             
             Lastly
             ,
             Plotinus
             confesseth
             ,
             as
             Cyprian
             and
             Origen
             report
             ,
             that
             
               Apollonius
               Thyaneus
            
             ,
             and
             other
             of
             the
             Heathen
             ,
             attempting
             to
             raise
             the
             images
             of
             
               Jupiter
               ,
               Mars
               ,
               &c.
            
             and
             effected
             it
             :
             but
             they
             all
             confest
             ,
             that
             endeavouring
             to
             raise
             the
             image
             of
             Christ
             ,
             they
             and
             their
             spirits
             were
             forced
             away
             with
             confusion
             .
             This
             also
             (
             to
             close
             up
             this
             point
             )
             may
             be
             added
             :
             that
             their
             gods
             were
             afraid
             of
             Styx
             ,
             but
             now
             we
             have
             found
             him
             before
             whom
             Styx
             itself
             ,
             and
             all
             the
             powers
             of
             Hell
             do
             fear
             and
             tremble
             .
          
        
         
           
             CHAP.
             XIII
             .
          
           
             
               Of
               the
               two
               chief
               parties
               that
               lay
               claim
               to
               Christian
               Religion
               ,
               Papists
               and
               Protestants
               .
               Their
               difference
               about
               interpretation
               of
               Scriptures
               .
               The
               Churches
               authority
               in
               expounding
               Scriptures
               .
               An
               additional
               observation
               out
               of
               the
               Authors
               other
               workes
               .
               Rules
               about
               the
               sense
               of
               the
               Scriptures
               .
               Means
               for
               finding
               out
               the
               true
               sense
               :
               other
               means
               controverted
               .
               Addition
               about
               the
               Churches
               power
               in
               matters
               of
               faith
               ,
               whether
               infallible
               .
               Decrees
               of
               Councels
               ,
               Consent
               of
               Fathers
               .
               The
               Pope
               not
               infallible
               .
            
          
           
             ANd
             now
             having
             found
             out
             the
             true
             way
             ,
             and
             being
             thus
             far
             entred
             into
             it
             ,
             we
             are
             come
             where
             it
             is
             divided
             into
             two
             .
             For
             there
             are
             two
             sorts
             of
             Christians
             that
             lay
             claim
             to
             the
             true
             way
             ,
             and
             each
             party
             pleads
             possession
             of
             it
             ,
             each
             thinking
             the
             other
             to
             tread
             in
             a
             by-path
             ,
             and
             to
             be
             out
             of
             the
             right
             way
             .
             We
             will
             therefore
             examine
             ,
             which
             of
             the
             two
             are
             in
             the
             right
             .
          
           
             Christian
             Religion
             ,
             as
             it
             now
             stands
             in
             these
             parts
             of
             the
             World
             ,
             consists
             of
             Papists
             and
             Protestants
             .
             It
             will
             not
             be
             amisse
             therefore
             ,
             because
             the
             Papists
             build
             upon
             the
             Word
             of
             GOD
             as
             do
             the
             Protestant
             ,
             to
             examine
             the
             main
             point
             between
             them
             in
             difference
             ,
             which
             is
             about
             the
             interpretation
             of
             it
             :
             and
             to
             whom
             this
             interpretation
             belongeth
             properly
             .
          
           
             Hear
             what
             the
             sense
             of
             this
             reverend
             Authour
             was
             in
             his
             latter
             years
             ,
             concerning
             
             points
             that
             are
             manifest
             ,
             and
             matters
             controverted
             ,
             in
             his
             sermon
             on
             
               1
               Timothy
               3.
               16.
               page
               18
               ,
               19.
               
            
             
             
               Blessed
               be
               God
               that
               among
               diverse
               other
               mysteries
               ,
               about
               which
               there
               are
               so
               many
               mysts
               and
               clouds
               of
               controversy
               raised
               in
               all
               ages
               ,
               hath
               yet
               left
               us
               some
               clear
               ,
               and
               without
               controversy
               ,
               manifest
               and
               yet
               great
               ,
               great
               and
               yet
               manifest
               :
               a
               false
               conceit
               is
               crept
               into
               the
               mindes
               of
               men
               to
               think
               the
               points
               of
               religion
               that
               be
               manifest
               ,
               
               to
               be
               certain
               petty
               points
               ,
               scarce
               worth
               the
               learning
               .
               It
               is
               not
               so
               .
               Those
               that
               are
               necessary
               he
               hath
               made
               plain
               ,
               those
               that
               are
               not
               plain
               ,
               not
               necessary
               .
               This
               were
               a
               mystery
               ,
               yea
               a
               great
               one
               ,
               (
               Religion
               hath
               no
               greater
               )
               yet
               manifest
               ,
               and
               
                 in
                 confesso
              
               with
               all
               Christians
               .
               A
               way
               of
               peace
               there
               shall
               be
               whereof
               all
               parties
               shall
               agree
               ,
               even
               in
               the
               midst
               of
               a
               world
               of
               controversies
               .
               That
               there
               need
               not
               such
               ado
               in
               complaining
               ,
               if
               men
               did
               not
               delight
               rather
               to
               be
               treading
               mazes
               ,
               then
               to
               walk
               in
               the
               wayes
               of
               peace
               ;
               for
               even
               still
               such
               a
               way
               there
               is
               ,
               which
               lieth
               fair
               enough
               ,
               and
               would
               lead
               us
               sure
               enough
               to
               salvation
               ,
               if
               leaving
               those
               other
               rough
               labyrinths
               we
               would
               be
               but
               shod
               with
               the
               preparation
               of
               the
               gospel
               of
               peace
               .
               Yea
               further
               the
               Apostle
               doth
               allure
               us
               ,
               that
               if
               whereunto
               we
               are
               come
               ,
               and
               wherein
               we
               all
               agree
               ,
               we
               would
               constantly
               proceed
               by
               the
               rule
               ,
               those
               things
               wherein
               we
               be
               otherwise
               minded
               ,
               even
               them
               would
               God
               reveal
               to
               us
               .
               Ephesians
               6.
               15.
               that
               is
               ,
               he
               makes
               no
               controversy
               ,
               but
               controversy
               would
               cease
               ,
               If
               conscience
               were
               made
               of
               practise
               of
               that
               which
               is
               out
               of
               controversy
               .
            
             
               Phil.
               3.
               15.
            
             
          
           
             The
             Papitts
             hold
             that
             the
             Scriptures
             are
             to
             be
             interpreted
             by
             one
             of
             these
             four
             wayes
             .
             1.
             
             Either
             by
             the
             Fathers
             .
             2.
             
             Or
             Councels
             .
             3.
             
             Or
             the
             Church
             .
             4.
             
             Or
             the
             Pope
             ,
             whom
             they
             call
             the
             chief
             Father
             of
             the
             Church
             .
             Concerning
             which
             we
             do
             partly
             agree
             ,
             and
             partly
             differ
             from
             them
             .
          
           
             1.
             
             We
             hold
             that
             there
             is
             a
             certain
             and
             infallible
             rule
             ,
             viz.
             the
             Word
             of
             God
             ,
             whereupon
             a
             man
             may
             relye
             ,
             else
             we
             may
             begin
             to
             build
             ,
             but
             not
             upon
             a
             Rock
             ,
             and
             then
             our
             building
             will
             be
             subject
             to
             be
             overthrown
             and
             beaten
             down
             with
             every
             blast
             of
             false
             doctrine
             .
          
           
             2.
             
             That
             the
             Scriptures
             (
             as
             Saint
             Peter
             tells
             us
             )
             not
             being
             of
             any
             private
             interpretation
             ,
             
             we
             are
             to
             beware
             that
             every
             man
             interpret
             it
             not
             after
             his
             own
             fancy
             ,
             because
             (
             as
             the
             same
             Apostle
             speaks
             elsewhere
             of
             Saint
             Pauls
             epistles
             )
             some
             things
             
             are
             hard
             in
             them
             to
             be
             understood
             ,
             which
             they
             which
             are
             unlearned
             and
             unstable
             may
             wrest
             ,
             which
             ought
             not
             to
             be
             :
             but
             we
             are
             (
             as
             Hilary
             saith
             )
             
               referre
               sensum
               Scripturis
               ,
               non
               auferre
               ,
            
             to
             give
             to
             the
             Scripture
             its
             proper
             sence
             ,
             not
             take
             it
             away
             ,
             or
             devise
             one
             for
             it
             .
          
           
             3.
             
             We
             hold
             ,
             that
             God
             hath
             given
             the
             gift
             of
             interpretation
             to
             some
             (
             as
             Saint
             Paul
             affirms
             )
             and
             they
             are
             such
             to
             whom
             God
             (
             as
             he
             saith
             )
             hath
             revealed
             it
             by
             his
             
             Spirit
             ;
             that
             is
             ,
             a
             naturall
             man
             cannot
             interpret
             them
             aright
             ;
             nor
             yet
             the
             vulgar
             or
             
             common
             sort
             ,
             whom
             (
             as
             Saint
             Augustine
             saith
             )
             
               non
               vivacitas
               intelligendi
               ,
               sed
               simplicitas
               credendi
               salvos
               reddit
               ,
            
             rather
             their
             simplicity
             in
             beleeving
             ,
             then
             vivacity
             or
             quicknesse
             of
             apprehension
             and
             understanding
             bringeth
             to
             salvat
             on
             .
             And
             if
             the
             Eunuch
             a
             man
             of
             great
             place
             ,
             were
             not
             able
             to
             interpret
             without
             Saint
             Philip
             ,
             much
             lesse
             the
             vulgar
             sort
             .
             But
             God
             hath
             bestowed
             this
             gift
             upon
             the
             learned
             ,
             and
             to
             those
             of
             the
             learned
             which
             have
             the
             guist
             of
             interpretation
             .
             
               The
               extraordinary
               gift
               of
               interpretation
               ,
               is
               one
               of
               those
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             1
             Cor.
             12.
             
               which
               God
               gave
               at
               the
               first
               planting
               of
               the
            
             
             
               Church
               ,
               with
               the
               other
               gifts
               of
               tongues
               ,
               miracles
               &c.
               
               Sometimes
               to
               men
               unlearned
               ,
               and
               this
               was
               not
               tied
               to
               any
               one
               rank
               of
               men
               :
               but
               the
               ordinary
               power
               and
               gift
               of
               interpretation
               alwayes
               was
               and
               is
               in
               the
               Church
               ,
               and
               the
               Bishops
               ,
               and
               Pastors
               thereof
               .
            
          
           
             4.
             
             Now
             forasmuch
             as
             God
             (
             according
             to
             Saint
             Paul
             )
             divides
             his
             gifts
             
               singulis
               prout
               vult
            
             ,
             to
             every
             one
             according
             to
             his
             good
             pleasure
             ,
             it
             were
             hard
             to
             restrain
             it
             to
             
             any
             one
             Order
             (
             as
             to
             that
             of
             Bishops
             )
             as
             some
             of
             the
             more
             rigid
             Papists
             would
             have
             
             it
             .
             And
             Stapleton
             (
             one
             of
             them
             )
             when
             he
             had
             done
             all
             he
             could
             to
             maintain
             his
             tenet
             ,
             in
             the
             end
             was
             forced
             to
             confesse
             ,
             that
             God
             gives
             these
             guifts
             extraordinary
             ,
             as
             well
             to
             others
             ,
             as
             to
             them
             ,
             :
             as
             well
             to
             Amos
             a
             Herdsman
             ,
             called
             and
             gifted
             extraordinarily
             ,
             as
             to
             Jeremie
             a
             Priest.
             Yet
             Andradius
             ,
             and
             others
             of
             them
             hold
             ,
             that
             the
             interpretation
             of
             Bishops
             assembled
             together
             ,
             may
             be
             taken
             howsoever
             .
          
           
             5.
             
             Now
             concerning
             the
             sense
             of
             the
             Scriptures
             .
             As
             it
             is
             well
             said
             by
             the
             Lawyers
             ,
             that
             
               Apices
               juris
               non
               sunt
               jus
            
             ,
             so
             is
             it
             in
             the
             Scriptures
             ,
             not
             the
             letters
             or
             words
             ,
             but
             the
             meaning
             is
             that
             which
             is
             Scripture
             indeed
             .
             To
             finde
             out
             which
             Aquinas
             gives
             these
             rules
             .
          
           
             
               1.
               
               In
               matters
               of
               faith
               and
               manners
               ,
               
                 nullus
                 sensus
                 sumendus
                 nisi
                 literalis
              
               ,
               none
               but
               the
               literal
               sense
               is
               to
               be
               taken
               .
            
             
               2.
               
               In
               point
               of
               exhortation
               or
               instruction
               ,
               
                 uti
                 licet
                 sensu
                 tropologice
                 ,
                 uti
                 patreubique
                 ,
              
               it
               is
               lawful
               for
               us
               to
               use
               a
               figurative
               sense
               ,
               as
               the
               fathers
               often
               did
               .
            
             
               3.
               
               Albeit
               a
               man
               may
               draw
               sundry
               consequences
               
                 a
                 contrariis
                 ,
                 〈◊〉
                 ,
                 &c.
              
               by
               
               contraries
               ,
               similies
               ,
               and
               the
               like
               ,
               by
               the
               rules
               of
               Logique
               ,
               yet
               the
               literal
               sense
               ,
               can
               be
               but
               one
               ,
               in
               one
               place
               .
            
             
               4.
               
               That
               is
               to
               be
               taken
               for
               the
               literal
               sense
               of
               every
               place
               ,
               which
               the
               construction
               will
               beare
               ,
               if
               it
               lead
               not
               into
               an
               absurdity
               ,
               and
               then
               it
               must
               needs
               be
               a
               trope
               .
            
          
           
             Now
             seeing
             there
             must
             be
             an
             Interpretation
             ,
             and
             it
             must
             be
             that
             which
             is
             literal
             ,
             unlesse
             it
             draw
             an
             absurdity
             with
             it
             :
             we
             are
             now
             to
             come
             to
             the
             examination
             of
             this
             sense
             ;
             and
             because
             we
             must
             never
             looke
             to
             stop
             the
             mouthes
             of
             sectaries
             and
             hereticks
             ,
             but
             they
             will
             still
             finde
             an
             occasion
             or
             place
             to
             wrangle
             upon
             ,
             we
             must
             therefore
             bring
             them
             to
             one
             of
             these
             two
             inconveniences
             .
          
           
             
               1.
               
               Either
               to
               drive
               them
               to
               condemn
               themselves
               in
               their
               own
               hearts
               .
               
            
             
               2.
               
               Or
               because
               the
               Devil
               doth
               so
               much
               blinde
               the
               understanding
               of
               some
               ,
               that
               they
               
               will
               not
               understand
               reason
               ,
               we
               may
               argue
               so
               long
               with
               them
               ,
               till
               their
               folly
               be
               made
               manifest
               to
               all
               men
               ,
               as
               the
               Apostle
               speaks
               .
            
          
           
             We
             are
             to
             know
             that
             as
             in
             all
             other
             Sciences
             ,
             so
             in
             Divinity
             ,
             the
             judgement
             of
             every
             thing
             is
             to
             be
             taken
             
               ex
               principiis
            
             from
             the
             principles
             .
             And
             concerning
             the
             principles
             
             in
             Divinity
             ,
             which
             are
             the
             Scriptures
             ,
             S.
             Augustine
             saith
             ,
             
               In
               eis
               que
               sunt
               aperte
               apposita
               ,
               inveninutur
               omnia
               quae
               pertinent
               ad
               fidem
               moresque
               vivendi
               ,
            
             in
             those
             things
             which
             are
             plainly
             set
             before
             us
             ,
             we
             may
             finde
             all
             things
             belonging
             to
             faith
             and
             good
             life
             .
             And
             Saint
             
               Chrysostome
               ,
               Manifesta
               sunt
               que
               sunt
               ad
               mores
               &
               fidem
               necessaria
               ,
               &c.
            
             
             those
             things
             are
             apparent
             ,
             which
             are
             necessary
             to
             faith
             and
             manners
             :
             and
             
               Mclchior
               Canus
            
             saith
             ,
             that
             there
             are
             diverse
             places
             ,
             of
             which
             none
             can
             give
             any
             other
             then
             the
             literal
             sense
             ,
             or
             can
             wrest
             them
             ,
             except
             he
             have
             a
             minde
             to
             wrangle
             .
             And
             Ireneus
             saith
             ,
             
             that
             the
             plain
             places
             make
             the
             principles
             ,
             by
             which
             all
             other
             of
             dubious
             understanding
             must
             be
             judged
             .
          
           
             Now
             the
             means
             to
             finde
             out
             the
             true
             sense
             of
             the
             Scriptures
             are
             many
             ,
             but
             may
             be
             reduced
             to
             six
             .
          
           
             
               1.
               
               Some
               means
               there
               are
               wherein
               all
               agree
               ,
               as
               namely
               ,
               there
               is
               ,
               
                 pietas
                 &
                 diligentia
                 adhibenda
              
               ,
               goodnesse
               and
               diligence
               must
               be
               used
               .
               And
               in
               the
               first
               place
               ,
               Prayer
               .
               
                 S.
                 Augustine
              
               saith
               ,
               
                 Oratio
                 postulet
                 ,
                 lectio
                 inquirat
                 ,
                 meditatio
                 inveniat
                 ,
                 contemplatio
                 degustet
                 &
                 digerat
                 ,
              
               let
               us
               ask
               by
               prayer
               ,
               seek
               by
               reading
               ,
               finde
               out
               by
               meditation
               ,
               tast
               and
               digest
               it
               by
               contemplation
               .
            
             
               2.
               
               The
               second
               means
               is
               by
               conference
               of
               places
               .
               Saint
               Augustine
               saith
               ,
               that
               the
               
               lesse
               plain
               place
               in
               Scriptures
               ,
               is
               to
               be
               referred
               to
               that
               which
               is
               more
               plain
               ,
               and
               the
               lesse
               in
               number
               to
               the
               more
               in
               number
               .
            
             
               3.
               
               The
               third
               seemeth
               to
               be
               according
               to
               the
               counsel
               of
               the
               holy
               Ghost
               ,
               
                 Inspectu
                 fontium
              
               ,
               the
               better
               to
               discern
               the
               signification
               of
               the
               words
               to
               consult
               with
               the
               Original
               tongue
               ;
               with
               the
               Hebrew
               for
               the
               Old
               Testament
               ,
               and
               with
               the
               Greek
               for
               the
               New.
               
            
             
               4.
               
               To
               be
               acquainted
               with
               the
               phrase
               of
               the
               holy
               Ghost
               ,
               and
               this
               is
               to
               be
               gotten
               
               by
               the
               knowledge
               of
               the
               Dialect
               ,
               Idiome
               or
               Stile
               of
               the
               holy
               Spirit
               ,
               as
               the
               Apostle
               speaks
               ,
               by
               use
               to
               discerne
               it
               ,
               as
               the
               crucifying
               of
               the
               flesh
               ,
               mortifying
               the
               concupiscence
               ,
               &c.
               for
               sometimes
               the
               holy
               Ghost
               in
               Greek
               ,
               sends
               us
               to
               the
               holy
               Ghost
               in
               Hebrew
               .
               And
               these
               three
               last
               are
               for
               understanding
               of
               words
               ,
               the
               two
               next
               are
               for
               understanding
               of
               sentences
               and
               chapters
               .
            
             
               5.
               
               The
               first
               is
               that
               which
               the
               fathers
               call
               
                 Oculus
                 ad
                 scopum
              
               ,
               to
               have
               an
               eye
               to
               the
               
               intent
               :
               as
               what
               was
               the
               intent
               of
               giving
               the
               law
               ,
               in
               setting
               down
               such
               a
               prophecy
               ,
               doing
               such
               a
               miracle
               ,
               and
               the
               like
               :
               as
               Saint
               
                 Paul
                 to
                 Timothie
              
               reasoneth
               from
               the
               end
               of
               the
               law
               ,
               against
               those
               that
               made
               evil
               use
               of
               the
               law
               .
               So
               saith
               
                 Hilary
                 ,
                 Ex
                 causis
                 dicendi
                 ,
                 habemus
                 intelligentiam
                 Doctorum
                 ,
              
               we
               finde
               out
               the
               meaning
               of
               the
               learned
               ,
               by
               finding
               out
               the
               cause
               why
               a
               thing
               was
               spoken
               .
            
             
               6.
               
               The
               last
               is
               that
               which
               the
               wise
               men
               among
               the
               Jewes
               say
               ,
               we
               must
               look
               round
               about
               us
               ,
               behinde
               and
               before
               us
               ,
               that
               is
               ,
               we
               must
               well
               weigh
               the
               Antecedents
               ,
               and
               Consequents
               ,
               and
               every
               Circumstance
               ,
               to
               understand
               any
               sentence
               and
               chapters
               ,
               whereof
               we
               doubt
               .
            
          
           
             To
             these
             may
             be
             added
             those
             of
             Ireneus
             and
             Augustine
             ,
             That
             every
             one
             of
             these
             
             rules
             serve
             not
             for
             every
             thing
             ,
             but
             to
             diverse
             things
             ,
             diverse
             wayes
             and
             means
             may
             
             be
             applyed
             for
             the
             true
             understanding
             of
             words
             and
             sentences
             in
             the
             Scripture
             .
             And
             therefore
             Stapleton
             committed
             an
             errour
             .
          
           
             
               1.
               
               Because
               he
               perceiving
               that
               some
               of
               these
               rules
               were
               not
               necessary
               to
               all
               ,
               concluded
               that
               it
               was
               not
               necessary
               at
               all
               .
            
             
               
               2.
               
               Because
               we
               attribute
               not
               the
               interpretation
               of
               the
               true
               sense
               of
               every
               place
               ,
               to
               each
               one
               of
               these
               ,
               but
               to
               all
               together
               ,
               he
               therefore
               concludeth
               that
               they
               were
               not
               sufficient
               at
               all
               .
            
          
           
             Now
             besides
             these
             means
             ,
             and
             those
             of
             prayer
             and
             diligent
             study
             wherein
             they
             agree
             with
             us
             ,
             they
             propound
             these
             four
             following
             (
             as
             is
             before
             said
             )
             and
             hold
             them
             infallible
             .
          
           
             
               1.
               
               The
               interpretation
               of
               Scriptures
               by
               the
               fathers
               .
            
             
               2.
               
               The
               exposition
               of
               them
               by
               Councils
               .
            
             
               3.
               
               The
               practise
               of
               the
               Church
               .
            
             
               4.
               
               The
               definitive
               sentence
               of
               the
               Pope
               .
            
          
           
             Concerning
             the
             first
             and
             second
             of
             these
             in
             general
             we
             say
             ,
             that
             as
             there
             may
             arise
             some
             doubt
             or
             scruple
             in
             some
             places
             of
             Scripture
             ,
             so
             may
             there
             also
             in
             their
             expositions
             .
             And
             for
             the
             two
             last
             a
             question
             may
             be
             made
             ,
             whether
             the
             Chuch
             they
             mean
             be
             a
             true
             Church
             ,
             and
             whether
             the
             Pope
             may
             not
             erre
             in
             his
             sentence
             .
          
           
             Again
             ,
             as
             we
             unfeignedly
             hold
             and
             acknowledge
             ,
             that
             some
             of
             their
             means
             are
             commendable
             ,
             yet
             we
             say
             that
             they
             are
             not
             allowable
             ,
             where
             they
             are
             evidently
             contrary
             to
             our
             rules
             or
             without
             them
             .
             And
             if
             ever
             they
             took
             the
             right
             course
             ,
             it
             was
             by
             using
             our
             means
             ,
             and
             if
             they
             erred
             ,
             it
             was
             by
             relying
             wholly
             on
             theirs
             ,
             and
             excluding
             ours
             .
             But
             take
             their
             means
             without
             or
             against
             ours
             ,
             and
             they
             may
             erre
             .
          
           
             As
             the
             word
             of
             God
             is
             the
             rule
             and
             ground
             of
             faith
             ,
             so
             it
             cannot
             be
             denied
             but
             that
             
             the
             expounding
             and
             applying
             hereof
             ,
             is
             in
             ordinary
             course
             left
             by
             Christ
             to
             the
             Church
             ,
             to
             whom
             he
             hath
             committed
             the
             feeding
             and
             government
             of
             his
             Flock
             ,
             for
             Christ
             commands
             all
             to
             hear
             the
             Church
             ;
             and
             the
             Prophet
             tells
             us
             ,
             the
             Priests
             lips
             are
             to
             preserve
             knowledge
             ,
             and
             they
             shall
             seek
             the
             law
             at
             his
             mouth
             .
             
               Mal.
               2.
            
             and
             if
             the
             duty
             of
             the
             Church
             be
             to
             teach
             and
             instruct
             her
             children
             ,
             no
             question
             ,
             but
             it
             is
             their
             duty
             to
             learn
             of
             
             her
             ,
             and
             to
             submit
             their
             judgements
             to
             hers
             :
             yet
             this
             makes
             her
             not
             infallible
             in
             her
             
             
             determination
             ,
             but
             gives
             her
             this
             priviledge
             ,
             that
             she
             ought
             to
             be
             heard
             ,
             and
             beleeved
             ,
             
             unlesse
             it
             appear
             evidently
             ,
             that
             for
             some
             corrupt
             and
             sinister
             end
             she
             prevaricates
             from
             the
             truth
             .
             It
             is
             not
             possibility
             of
             erring
             ,
             but
             actual
             erring
             which
             makes
             our
             faith
             uncertain
             ,
             for
             otherwise
             one
             that
             beholds
             the
             sun
             could
             not
             be
             certain
             that
             he
             sees
             it
             ,
             for
             there
             is
             a
             possibility
             of
             error
             in
             the
             sense
             in
             judging
             an
             object
             .
             It
             is
             sufficient
             therefore
             to
             make
             our
             faith
             certain
             ,
             if
             the
             rule
             be
             infallible
             ,
             and
             that
             it
             be
             applied
             with
             moral
             evidence
             ,
             so
             that
             the
             propounder
             do
             not
             then
             actually
             erre
             ,
             though
             he
             be
             subject
             to
             a
             possibility
             of
             errour
             ,
             and
             that
             after
             the
             use
             of
             moral
             diligence
             fit
             in
             so
             great
             a
             matter
             ,
             there
             appears
             no
             probable
             cause
             why
             we
             should
             not
             assent
             ,
             nor
             any
             reason
             why
             in
             prudence
             we
             should
             doubt
             ;
             so
             Suarez
             .
             himself
             .
             
               Dsp.
               de
               fide
               5
               sect
               .
               1
               num
               5.
               non
               requiritur
               infallibilitas
               permanens
               in
               proponente
               ,
               sed
               sufficit
               quod
               actu
               non
               erret
               licet
               errare
               potest
               .
            
             Obedience
             to
             the
             Churches
             decrees
             doth
             not
             necessarily
             infer
             her
             infallibility
             ,
             for
             then
             the
             civil
             magistrate
             ,
             natural
             parents
             ,
             and
             all
             superiours
             must
             be
             infallible
             ,
             because
             obedience
             is
             due
             to
             them
             by
             divine
             law
             ,
             and
             yet
             we
             know
             they
             ought
             to
             be
             obeyed
             ,
             unlesse
             the
             thing
             commanded
             be
             evidently
             unlawful
             .
             And
             therefore
             none
             ought
             upon
             probable
             reasons
             to
             reject
             the
             determination
             of
             the
             Church
             ,
             or
             of
             a
             lawful
             Councel
             ,
             for
             besides
             that
             the
             command
             from
             God
             ,
             of
             hearing
             the
             Church
             is
             cleer
             and
             evident
             ,
             and
             therefore
             we
             ought
             not
             upon
             reasons
             that
             are
             doubtful
             or
             not
             evident
             to
             reject
             her
             doctrine
             :
             but
             follow
             that
             rule
             
               tenere
               certum
               ,
               dimittere
               in
               certum
               ,
            
             besides
             this
             ,
             I
             say
             ,
             the
             Church
             and
             her
             governours
             have
             more
             ,
             and
             more
             certain
             means
             of
             finding
             out
             the
             truth
             then
             any
             private
             persons
             have
             ,
             as
             the
             prayers
             of
             the
             pastors
             ,
             their
             fastings
             ,
             disputations
             ,
             their
             skill
             in
             divine
             things
             ,
             wherein
             their
             senses
             are
             exercised
             ,
             and
             (
             which
             follows
             thereupon
             ,
             )
             a
             greater
             assistance
             of
             the
             spirit
             ,
             and
             the
             best
             means
             (
             as
             where
             many
             learned
             and
             pious
             men
             meet
             from
             diverse
             parts
             of
             the
             world
             )
             to
             know
             what
             the
             judgement
             of
             all
             the
             Churches
             is
             in
             the
             matter
             in
             question
             ,
             and
             what
             hath
             been
             the
             received
             sense
             which
             from
             time
             to
             time
             hath
             been
             delivered
             to
             the
             Churches
             ;
             now
             it
             is
             a
             received
             rule
             among
             the
             Casuists
             ,
             that
             in
             things
             doubtful
             ,
             after
             diligence
             used
             ,
             one
             may
             safely
             and
             ought
             to
             acquiesce
             in
             the
             judgement
             of
             the
             major
             part
             of
             pious
             and
             learned
             men
             .
             
               Reginald
               prax
               .
               lib.
               12.
               n.
               90
               ,
               91.
               &
               l.
               11.
               n.
               25
               ,
               26.
               
            
             Besides
             this
             the
             Church
             is
             in
             possession
             of
             her
             authority
             ,
             and
             therefore
             ought
             in
             things
             doubtful
             to
             be
             heard
             ,
             for
             
               in
               dubiis
               melior
               cst
               conditio
               possidentis
               ,
            
             but
             if
             the
             contrary
             be
             evident
             ,
             then
             the
             case
             is
             not
             doubtful
             .
             So
             
               Thom.
               &
               cajet
               .
               〈◊〉
               .
               〈◊〉
               .
               q.
               104
               ,
               105.
            
             and
             after
             him
             all
             the
             Casuists
             .
             Those
             that
             would
             be
             satisfyed
             in
             these
             points
             ,
             may
             read
             them
             learnedly
             and
             
             acutely
             handled
             ,
             by
             Baron
             .
             late
             Professor
             at
             Aberdene
             ,
             in
             his
             Book
             
               de
               objecto
               fidei
               formali
            
             ,
             Tract
             .
             5.
             
             In
             Bishop
             Bedels
             letters
             ,
             Chillingworths
             safe
             way
             ,
             &c.
             
               cap.
               2
               ,
               &c.
            
             and
             others
             .
          
           
             The
             fundamentals
             of
             Religion
             which
             are
             absolutely
             necessary
             for
             all
             to
             know
             and
             practise
             ,
             are
             plainly
             set
             down
             in
             Scripture
             ,
             and
             of
             them
             there
             is
             no
             controversy
             ;
             in
             matters
             doubtful
             the
             safest
             way
             is
             to
             submit
             to
             the
             judgement
             of
             the
             Church
             ,
             yet
             not
             neglecting
             other
             means
             ,
             as
             prayer
             ,
             reading
             ,
             meditation
             ,
             conference
             ,
             &c.
             especially
             practising
             what
             we
             know
             ,
             
               fol.
               7.
               17.
            
             and
             so
             we
             are
             sure
             to
             be
             kept
             from
             all
             damnable
             errours
             .
             In
             all
             other
             professions
             ,
             common
             reason
             teaches
             ,
             if
             any
             doubt
             arise
             ,
             to
             submit
             to
             the
             judgement
             of
             the
             skilful
             in
             those
             professions
             ,
             as
             in
             Law
             ,
             Physick
             ,
             &c.
             although
             they
             have
             no
             such
             special
             promises
             as
             the
             Church
             hath
             from
             Christ
             of
             being
             lead
             into
             all
             truth
             ,
             and
             if
             this
             be
             not
             observed
             in
             the
             Church
             ,
             it
             must
             needs
             prove
             destructive
             to
             all
             order
             ,
             and
             overthrow
             the
             being
             of
             a
             Church
             ,
             taking
             away
             that
             distinction
             which
             Christ
             hath
             set
             between
             pastor
             and
             people
             ,
             when
             all
             shall
             presume
             to
             interpret
             ,
             and
             to
             be
             as
             wise
             as
             their
             teachers
             ,
             as
             we
             see
             now
             by
             woful
             experience
             .
             We
             submit
             to
             the
             judges
             in
             point
             of
             law
             ,
             yet
             no
             man
             thinks
             them
             therefore
             infallible
             ,
             and
             so
             may
             and
             ought
             we
             to
             submit
             to
             our
             Bishops
             and
             Pastors
             in
             point
             of
             Religion
             ,
             so
             as
             not
             to
             oppose
             their
             determinations
             ,
             but
             reverently
             to
             receive
             what
             they
             deliver
             ,
             when
             the
             contrary
             shall
             not
             evidently
             appear
             :
             I
             say
             evidently
             ,
             for
             in
             doubtful
             things
             if
             their
             judgement
             may
             not
             turn
             the
             scale
             ,
             when
             it
             hangs
             in
             aequilibrio
             ,
             either
             there
             is
             some
             fault
             in
             the
             beam
             ,
             or
             their
             authority
             is
             very
             light
             .
             And
             therefore
             external
             obedience
             is
             required
             at
             least
             ,
             so
             as
             not
             to
             oppose
             publikely
             in
             things
             we
             assent
             nor
             to
             .
             This
             agrees
             with
             what
             our
             learned
             Authour
             hath
             left
             in
             his
             other
             works
             ,
             composed
             in
             his
             riper
             years
             ,
             when
             his
             judgement
             was
             fully
             setled
             ,
             by
             which
             this
             and
             what
             else
             he
             delivered
             in
             his
             younger
             time
             ought
             to
             be
             expounded
             and
             corrected
             .
             In
             his
             sermon
             on
             
               Matthew
               6.
               17.
               p.
               223.
            
             he
             tells
             us
             ,
             
               that
               no
               man
               hath
               God
               to
               be
               his
               Father
               ,
               that
               hath
               not
               the
               Church
               to
               be
               his
               Mother
               ,
               and
               that
               once
               and
               twice
               order
               is
               taken
               in
               the
               Proverbs
               ,
               as
               to
               keep
               to
               the
               precepts
               of
               our
               father
               ,
               so
               not
               to
               set
               light
               by
               the
               laws
               of
               our
               mother
               ,
               
                 Proverbs
                 1.
                 8.
                 
                 &
                 17.
                 25.
                 
                 Ira
                 patris
                 &
                 dolor
                 matris
              
               are
               together
               in
               one
               verse
               ,
               he
               that
               grieves
               her
               ,
               angers
               him
               ,
               and
               he
               cannot
               but
               grieve
               her
               that
               little
               sets
               by
               her
               wholsom
               orders
               —
               but
               now
               she
               erres
               ,
               or
               at
               least
               is
               said
               to
               erre
               at
               every
               bodies
               pleasure
               .
               &c.
               
            
          
           
             Now
             come
             to
             the
             particulars
             .
          
           
             1.
             
             For
             the
             fathers
             ,
             It
             is
             a
             vain
             speculation
             ,
             to
             beleeve
             that
             the
             fathers
             concurre
             
             all
             in
             one
             exposition
             of
             all
             places
             of
             Scripture
             .
             And
             if
             we
             must
             take
             them
             where
             they
             all
             agree
             ,
             we
             shal
             finde
             many
             places
             which
             they
             do
             not
             expound
             alike
             ,
             
               yet
               ,
               where
               they
               all
               agree
               ,
               as
               in
               articles
               of
               faith
               and
               matters
               fundamental
               ,
               wherein
               we
               finde
               a
               joynt
               harmony
               ,
               their
               exposition
               ought
               to
               be
               received
               ,
               for
               therein
               they
               deliver
               the
               sence
               of
               the
               whole
               Catholick
               Church
               derived
               from
               the
               Apostles
               ,
               which
               in
               such
               points
               is
               by
               Christs
               promise
               free
               from
               errour
               ,
               otherwise
               Christ
               might
               have
               no
               Church
               .
            
          
           
             2.
             
             In
             their
             expositions
             ,
             they
             did
             not
             usually
             keep
             the
             literal
             sense
             ,
             except
             in
             point
             of
             controversies
             which
             fell
             in
             their
             times
             :
             for
             in
             their
             Homilies
             they
             followed
             the
             tropological
             or
             figurative
             sense
             ,
             drawing
             from
             thence
             diverse
             necessary
             doctrins
             ,
             and
             applications
             necessary
             and
             tending
             to
             good
             life
             and
             manners
             .
             So
             saith
             S.
             
               August
               .
               contra
               Julian
            
             .
             that
             in
             controversies
             which
             fell
             not
             in
             their
             times
             they
             spake
             more
             carelessely
             .
          
           
             3.
             
             Again
             ,
             Basile
             saith
             of
             Dionysius
             a
             Father
             ,
             that
             he
             spake
             many
             things
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               disputationis
               gratia
            
             by
             way
             of
             disputation
             ,
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             definitive
             positively
             against
             against
             the
             Heretiques
             of
             his
             time
             :
             and
             therefore
             in
             many
             things
             the
             fathers
             must
             be
             taken
             to
             have
             spoken
             
               per
               modum
               contradicendi
               ,
               non
               docendi
               ,
            
             by
             way
             of
             contradiction
             ,
             and
             not
             positively
             .
          
           
             4.
             
             
               Cardinal
               Cajetan
            
             affirmed
             in
             the
             Councel
             of
             Trent
             ,
             that
             if
             he
             knew
             a
             true
             and
             sound
             exposition
             upon
             any
             place
             of
             Scripture
             ,
             not
             vsed
             by
             the
             fathers
             ,
             he
             would
             hold
             ,
             and
             maintain
             it
             
               contra
               torrentem
               omnium
               Doctorum
               &
               Episcoporum
            
             against
             the
             current
             of
             all
             Doctors
             and
             bishops
             .
             And
             Andrad
             .
             saith
             as
             much
             ,
             and
             all
             of
             them
             vse
             to
             deny
             the
             fathers
             in
             their
             schools
             .
             And
             now
             in
             regard
             that
             the
             fathers
             often
             dissent
             ,
             they
             lean
             to
             that
             which
             the
             greatest
             part
             of
             the
             fathers
             say
             .
          
           
             5.
             
             There
             was
             a
             controversy
             between
             Saint
             Augustine
             and
             Saint
             Jerome
             ,
             whether
             
             Saint
             Pauls
             reproof
             of
             Saint
             Peter
             were
             real
             or
             not
             ?
             Jerome
             maintaining
             that
             Saint
             
             Paul
             did
             it
             onely
             
               pro
               forma
               formally
            
             ,
             and
             Augustine
             that
             he
             did
             it
             simply
             ,
             and
             from
             
             his
             heart
             .
             And
             though
             Jerome
             quoted
             the
             opinions
             of
             divers
             fathers
             to
             strengthen
             his
             ,
             yet
             Augustine
             would
             not
             alter
             ,
             holding
             this
             among
             other
             rules
             ,
             that
             we
             are
             not
             to
             regard
             quis
             ,
             but
             quid
             ,
             not
             who
             ,
             but
             what
             any
             man
             speaketh
             .
             And
             Jerome
             himself
             in
             his
             own
             exposition
             of
             the
             Psalms
             ,
             saith
             ,
             that
             he
             had
             delivered
             diverse
             thing
             ,
             contrary
             to
             the
             tenet
             of
             those
             times
             :
             
               that
               is
               ,
               in
               matters
               praeterfundamental
               ,
               wherein
               liberty
               of
               dissenting
               may
               be
               indulged
               .
            
          
           
             6.
             
             Lastly
             ,
             the
             Papists
             themselves
             reject
             the
             exposition
             of
             many
             of
             the
             Fathers
             
             upon
             this
             text
             ,
             [
             
               Tu
               es
               Petrus
               ,
               &c.
            
             
             Thou
             art
             Peter
             and
             upon
             this
             rock
             I
             will
             build
             my
             Church
             .
             ]
             many
             of
             the
             Fathers
             holding
             ,
             that
             it
             was
             meant
             of
             Saint
             Peters
             faith
             ,
             not
             his
             person
             .
             As
             also
             they
             leave
             all
             the
             rest
             of
             the
             Fathers
             ,
             and
             adhere
             to
             Saint
             Aug.
             onely
             in
             the
             division
             of
             the
             commandments
             :
             for
             the
             current
             of
             the
             Fathers
             divide
             them
             as
             we
             do
             ,
             but
             they
             following
             Saint
             Augustine
             make
             but
             one
             Commandment
             of
             the
             first
             two
             ,
             and
             divide
             the
             last
             into
             two
             :
             
               but
               these
               were
               not
               matters
               of
               faith
               .
            
             But
             S.
             Augustine
             was
             carried
             away
             in
             this
             ,
             by
             a
             conceit
             of
             having
             but
             three
             commandments
             in
             the
             first
             Table
             in
             reference
             to
             the
             Trinity
             ,
             as
             may
             be
             seen
             in
             his
             division
             of
             the
             Decalogue
             .
          
           
             For
             the
             Councils
             which
             are
             divided
             into
             Action
             or
             Agitation
             of
             a
             point
             ,
             and
             Canon
             .
             
          
           
             1.
             
             In
             the
             Action
             commonly
             is
             such
             errour
             ,
             that
             they
             are
             forced
             to
             lay
             all
             upon
             the
             Canon
             ,
             and
             say
             ,
             that
             it
             matters
             not
             much
             what
             the
             premises
             be
             ,
             so
             the
             Conclusion
             be
             good
             .
          
           
             2.
             
             And
             for
             the
             Canon
             ,
             we
             may
             finde
             in
             some
             Councils
             ,
             that
             the
             Canons
             of
             one
             are
             flat
             and
             direct
             against
             another
             ,
             as
             in
             the
             case
             of
             marriages
             of
             Priests
             ,
             some
             for
             them
             ,
             some
             against
             them
             .
             We
             see
             the
             two
             Councils
             of
             Constance
             and
             Basile
             ,
             both
             〈◊〉
             ,
             and
             both
             confirmed
             ,
             one
             by
             Pope
             Martin
             the
             fifth
             ,
             and
             the
             other
             by
             Eugenius
             the
             fourth
             .
             The
             Bulls
             of
             which
             (
             though
             the
             Canons
             agree
             )
             be
             opposite
             to
             each
             other
             .
             The
             one
             holding
             ,
             
               Concilium
               posse
               errare
               ,
               non
               Papam
               ,
            
             that
             the
             Council
             may
             ,
             but
             the
             Pope
             cannot
             erre
             :
             the
             other
             ,
             
               Papam
               errare
               posse
               ,
               non
               Concilium
               ,
            
             that
             the
             Pope
             may
             erre
             ,
             but
             the
             Council
             cannot
             .
             And
             the
             Canon
             of
             the
             Council
             of
             Ferrara
             holding
             against
             that
             of
             the
             Council
             of
             Florence
             ,
             one
             ,
             that
             the
             Pope
             is
             above
             the
             Council
             ,
             and
             the
             other
             that
             the
             Council
             is
             above
             the
             Pope
             .
             
               All
               this
               shewes
               ,
               that
               Councils
               are
               not
               simply
               infallible
               ,
               but
               may
               erre
               ,
               now
               where
               it
               is
               evident
               that
               they
               erre
               ,
               being
               drawn
               into
               parties
               and
               factions
               ,
               by
               corrupt
               interests
               ,
               none
               is
               bound
               to
               beleeve
               their
               determinations
               ,
               but
               where
               there
               is
               no
               such
               evidence
               they
               ought
               to
               be
               obeyed
               ,
               as
               those
               authorised
               by
               Christ
               to
               direct
               and
               guide
               us
               in
               matters
               of
               salvation
               ,
               and
               even
               when
               we
               are
               not
               bound
               to
               believe
               their
               decisions
               ,
               yet
               for
               the
               peace
               of
               the
               Church
               their
               decrees
               tye
               us
               to
               external
               obedience
               ,
               that
               is
               ,
               not
               to
               oppose
               them
               ,
               if
               there
               be
               no
               fundamental
               errour
               .
            
          
           
             For
             the
             Church
             and
             the
             practise
             thereof
             .
             This
             is
             as
             uncertain
             as
             the
             other
             .
             For
             the
             
             Churches
             of
             the
             East
             and
             West
             agree
             not
             in
             diverse
             points
             ,
             and
             among
             other
             ,
             in
             the
             case
             of
             the
             Popes
             supremcay
             ,
             the
             Eastern
             Church
             totally
             opposing
             it
             .
             And
             if
             we
             urge
             the
             practise
             of
             the
             Church
             ,
             it
             will
             be
             found
             ,
             that
             at
             some
             time
             most
             of
             the
             Bishops
             
             were
             Arrians
             .
             So
             that
             in
             this
             there
             's
             both
             ambiguity
             and
             peril
             .
             And
             Basile
             saith
             ,
             that
             in
             the
             case
             of
             Baptism
             ,
             the
             Children
             at
             the
             first
             were
             dipped
             but
             once
             ,
             and
             afterwards
             
             thrice
             ,
             and
             we
             know
             at
             this
             day
             ,
             they
             are
             but
             once
             dipped
             .
             
          
           
             It
             is
             true
             ,
             these
             shew
             that
             the
             Church
             is
             not
             simply
             infallible
             ,
             especially
             in
             such
             points
             
             as
             these
             ,
             which
             touch
             not
             any
             fundamental
             article
             ,
             and
             that
             particular
             Churches
             may
             differ
             in
             some
             lesser
             points
             ,
             and
             yet
             maintain
             the
             same
             faith
             ,
             and
             keep
             the
             unity
             of
             the
             Spirit
             in
             the
             bond
             of
             peace
             :
             but
             all
             this
             hinders
             not
             ,
             but
             that
             the
             Church
             is
             the
             ordinary
             interpreter
             of
             Scripture
             to
             her
             children
             ,
             and
             that
             they
             ought
             to
             submit
             to
             her
             because
             she
             is
             accountable
             to
             God
             for
             them
             ,
             Heb.
             
               13.
               17.
            
             and
             that
             none
             ought
             to
             reject
             her
             doctrine
             upon
             probable
             or
             doubtful
             reasons
             ,
             but
             upon
             such
             as
             are
             evident
             ,
             that
             is
             ,
             such
             as
             not
             onely
             seem
             evident
             to
             them
             ,
             for
             every
             contradicting
             spirit
             will
             affirm
             the
             most
             doubtful
             things
             to
             be
             evident
             to
             him
             ,
             but
             such
             as
             to
             other
             pious
             and
             learned
             men
             not
             interested
             seem
             evident
             .
             Reginald
             .
             l.
             17.
             c.
             ult
             .
             n.
             234.
             
             This
             seems
             to
             have
             been
             the
             judgement
             of
             this
             learned
             Prelate
             in
             his
             latter
             thoughts
             .
             As
             serm
             .
             on
             
               Act.
               2.
               42.
               p.
               27.
            
             where
             he
             hath
             these
             words
             ,
             fit
             to
             be
             written
             in
             letters
             of
             gold
             .
             
               The
               ancient
               fathers
               thought
               it
               meet
               ,
               that
               they
               that
               took
               upon
               them
               to
               interpret
               the
               Apostles
               doctrine
               ,
               should
               put
               in
               sureties
               ,
               that
               their
               senses
               they
               gave
               were
               no
               other
               ,
               then
               the
               Church
               in
               former
               time
               hath
               acknowledged
               .
               It
               is
               true
               ,
               the
               Apost
               .
               spake
               from
               the
               spirit
               ,
               and
               every
               exposition
               of
               theirs
               was
               an
               oracle
               ,
               but
               that
               was
               their
               peculiar
               priviledge
               ,
               but
               all
               others
               after
               them
               ,
               are
               not
               to
               utter
               their
               own
               fancies
               ;
               
               and
               to
               desire
               to
               be
               beleeved
               upon
               their
               bare
               word
               ,
               but
               onely
               on
               condition
               ,
               that
               the
               sense
               they
               now
               give
               be
               not
               a
               feigned
               sense
               ,
               but
               
                 such
                 an
                 one
                 as
                 hath
                 been
                 before
                 given
                 by
                 our
                 Fathers
                 ,
                 and
                 fore-runners
                 in
                 the
                 Christian
                 faith
                 .
              
               Say
               I
               this
               of
               my self
               (
               Saith
               the
               Apostle
               )
               saith
               not
               the
               Law
               so
               too
               ,
               give
               I
               this
               sense
               of
               mine
               own
               head
               ,
               hath
               not
               Christs
               Church
               heretofore
               given
               the
               like
               :
               which
               one
               course
               ,
               if
               it
               were
               strictly
               held
               ,
               would
               rid
               our
               Church
               of
               many
               fond
               imaginations
               ,
               which
               now
               are
               stamped
               daily
               ,
               because
               every
               man
               upon
               his
               own
               single
               bond
               is
               trusted
               to
               deliver
               the
               meaning
               of
               any
               Scripture
               ,
               which
               is
               many
               times
               nought
               else
               but
               his
               own
               imagination
               .
               This
               is
               the
               disease
               of
               our
               age
               .
            
             Thus
             he
             .
          
           
             The
             last
             way
             they
             prescribe
             is
             that
             of
             the
             Popes
             .
             And
             that
             they
             may
             erre
             in
             
             their
             interpretation
             may
             appear
             in
             that
             many
             of
             them
             were
             not
             sound
             in
             the
             faith
             .
             Saint
             Jerome
             saith
             that
             Damasus
             Pope
             ,
             did
             consent
             
               ad
               subscriptionem
               hereseos
            
             to
             the
             subscription
             of
             heresy
             :
             and
             Ambrose
             reporteth
             that
             Liberius
             the
             Pope
             ,
             though
             for
             a
             while
             he
             was
             orthodox
             ,
             and
             for
             not
             subscribing
             to
             the
             condemnation
             of
             Athanasius
             he
             was
             banished
             into
             Thrace
             ,
             but
             shortly
             after
             he
             became
             an
             Arrian
             ,
             and
             at
             one
             of
             their
             Councels
             subscribed
             to
             heresy
             .
             Honorius
             the
             first
             ,
             after
             his
             death
             was
             accursed
             and
             condemned
             ,
             in
             the
             thirteenth
             Action
             of
             the
             sixth
             general
             Council
             of
             Constantinople
             ,
             held
             anno
             680.
             under
             
               Constantinus
               Pogonatus
            
             the
             Emperour
             ,
             
               quia
               impia
               dogmata
               confirmavit
            
             ,
             for
             confirming
             wicked
             opinions
             :
             which
             were
             those
             of
             the
             Monothelites
             .
             But
             to
             shift
             off
             these
             things
             ,
             they
             have
             nothing
             to
             say
             ,
             but
             that
             the
             Councils
             were
             corrupt
             ,
             and
             not
             onely
             they
             but
             the
             writings
             of
             Beda
             shall
             be
             corrupt
             .
             So
             that
             we
             see
             that
             none
             of
             these
             rules
             severally
             are
             infallible
             ,
             Let
             us
             see
             them
             a
             little
             together
             .
          
           
             In
             the
             administration
             of
             the
             Sacrament
             of
             the
             Lords
             supper
             to
             infants
             ,
             we
             may
             see
             they
             fail
             :
             for
             S.
             Paul
             saith
             ,
             Let
             a
             man
             examine
             himself
             ,
             and
             so
             eat
             ,
             &c.
             which
             a
             Childe
             
             cannot
             do
             ,
             And
             in
             this
             and
             other
             things
             wherein
             they
             fail
             ,
             they
             are
             forced
             to
             say
             ,
             We
             beleeve
             not
             the
             Fathers
             ,
             because
             they
             say
             it
             ,
             but
             because
             they
             say
             it
             according
             to
             rules
             .
             And
             if
             they
             beleeve
             it
             in
             respect
             of
             the
             person
             that
             speaketh
             ,
             not
             the
             quid
             ,
             the
             reality
             of
             the
             thing
             ,
             they
             erre
             much
             ,
             though
             Stapleton
             say
             ,
             that
             the
             interpretation
             of
             a
             Bishop
             ,
             though
             unlearned
             ,
             is
             to
             be
             prefer'd
             before
             that
             of
             a
             learned
             Divine
             ,
             because
             of
             his
             office
             and
             authority
             .
             Andradius
             yet
             saith
             ,
             The
             Fathers
             are
             to
             be
             beleeved
             ,
             not
             in
             whatsoever
             they
             say
             ,
             but
             in
             whatsoever
             they
             say
             according
             to
             their
             rules
             :
             and
             so
             say
             we
             .
          
           
             And
             thus
             much
             for
             the
             Preface
             .
          
        
         
           
             CHAP.
             XIIII
             .
          
           
             
               Christian
               Religion
               divided
               into
               the
               Law
               and
               the
               Gospel
               .
               Additions
               about
               the
               use
               of
               the
               Law.
               That
               the
               Law
               of
               Christ
               is
               part
               of
               the
               second
               Covenant
               ,
               &c.
               
               The
               judgement
               of
               the
               Authour
               out
               of
               his
               other
               Books
               .
               That
               the
               Gospel
               is
               
                 Lex
                 Christi
              
               .
               The
               Law
               handled
               first
               .
               Reasons
               for
               this
               order
               .
               What
               the
               Law
               teacheth
               :
               and
               what
               the
               Gospel
               .
            
          
           
             Summa
             Religionis
             .
          
           
             IN
             the
             next
             place
             ,
             we
             are
             to
             treat
             of
             the
             Summe
             of
             Christian
             Religion
             it self
             in
             it self
             .
             And
             this
             according
             to
             the
             ancient
             division
             consists
             of
          
           
             
               1.
               
               The
               Law.
               
            
             
               2.
               
               The
               Gospel
               .
            
          
           
             The
             Law
             ,
             that
             is
             ,
             the
             moral
             Law
             ,
             as
             it
             is
             explicated
             and
             enlarged
             by
             Christ
             ,
             is
             a
             part
             
             of
             the
             condition
             of
             the
             second
             covenant
             ,
             and
             therefore
             an
             essential
             part
             of
             the
             Gospel
             ,
             which
             consists
             not
             barely
             of
             promises
             ,
             but
             of
             precepts
             too
             ,
             and
             those
             more
             high
             and
             perfect
             then
             any
             before
             Christ
             ,
             and
             therefore
             is
             the
             Gospel
             in
             the
             Scripture
             often
             called
             the
             Law
             of
             Christ
             ,
             and
             so
             usually
             stiled
             inall
             antiquity
             .
             The
             moral
             Law
             ,
             as
             it
             shews
             men
             their
             sins
             ,
             and
             so
             convinces
             them
             of
             the
             necessity
             of
             Christ
             ,
             so
             the
             knowledge
             of
             it
             may
             be
             needful
             before
             the
             Doctrine
             of
             faith
             :
             but
             as
             it
             is
             the
             rule
             of
             Christian
             obedience
             ,
             and
             a
             condition
             of
             the
             second
             covenant
             ,
             which
             is
             the
             most
             proper
             consideration
             of
             it
             ,
             so
             it
             ought
             to
             follow
             the
             doctrine
             of
             faith
             ,
             and
             so
             it
             doth
             in
             the
             most
             authentick
             Catechism
             of
             this
             Church
             ,
             viz.
             that
             in
             the
             common
             prayer
             Book
             .
             It
             is
             true
             that
             ,
             Luther
             and
             after
             him
             many
             Protestant
             Divines
             in
             their
             heat
             against
             the
             Church
             of
             Rome
             about
             the
             matter
             of
             justification
             ,
             seem
             to
             make
             the
             Gospel
             a
             Doctrine
             consisting
             meerly
             of
             
             promises
             ,
             and
             to
             say
             that
             Christ
             gave
             no
             Law
             ,
             but
             onely
             explicated
             and
             vindicated
             the
             Law
             from
             the
             false
             glosses
             of
             the
             Scribes
             and
             Pharisees
             ,
             in
             
               Matth.
               5.
               6.
            
             and
             7.
             as
             if
             the
             moral
             Law
             were
             no
             part
             of
             the
             Gospel
             ,
             or
             what
             Saint
             Paul
             speaks
             of
             the
             Law
             of
             Moses
             ,
             and
             the
             works
             of
             that
             Law
             were
             to
             be
             extended
             to
             the
             Laws
             of
             Christ
             also
             ,
             and
             the
             works
             of
             the
             Gospel
             ,
             and
             that
             the
             onely
             or
             chief
             use
             of
             the
             Law
             now
             ,
             is
             to
             bring
             men
             to
             Christ
             ,
             from
             which
             and
             other
             the
             like
             principles
             unawares
             by
             them
             laid
             ,
             and
             by
             the
             vulgus
             of
             our
             Divines
             swallowed
             without
             examination
             ,
             the
             Antinomians
             ,
             Libertines
             ,
             Familists
             ,
             and
             other
             Sectaries
             have
             by
             necessary
             consequence
             drawn
             those
             damnable
             Doctrines
             ,
             which
             these
             Divines
             little
             dreamt
             of
             ,
             or
             if
             they
             had
             considered
             ,
             I
             suppose
             they
             would
             have
             revised
             these
             principles
             and
             retracted
             them
             ,
             or
             else
             have
             spoken
             more
             warily
             then
             they
             have
             done
             .
             The
             truth
             is
             ,
             that
             in
             that
             sermon
             on
             the
             mount
             Christ
             delivers
             the
             new
             Law
             or
             Law
             of
             the
             Gospel
             ,
             wherein
             the
             substance
             of
             Christian
             religion
             ,
             and
             the
             way
             to
             salvation
             is
             contained
             ,
             and
             that
             he
             doth
             not
             therein
             onely
             barely
             expound
             the
             Decalogue
             given
             by
             Moses
             ,
             but
             as
             a
             Legislator
             delivers
             his
             Law
             to
             be
             observed
             by
             all
             that
             beleeve
             on
             him
             according
             to
             the
             tenure
             of
             the
             second
             Covenant
             ,
             was
             the
             constant
             opinion
             of
             all
             the
             Fathers
             ,
             and
             of
             the
             whole
             Church
             ,
             as
             among
             others
             is
             fully
             proved
             by
             the
             incomparable
             
               H.
               Grotius
            
             both
             in
             his
             comments
             on
             
               Matth.
               5.
            
             and
             in
             his
             book
             
               de
               〈◊〉
               belli
               &
               pacis
               ,
               l.
               1.
               c.
               2.
               n.
               6.
            
             and
             if
             any
             desire
             a
             list
             of
             names
             ,
             and
             testimonies
             of
             Fathers
             ,
             and
             ancient
             writers
             to
             that
             purpose
             ,
             they
             may
             read
             them
             in
             a
             tract
             written
             by
             a
             learned
             and
             judicious
             Divine
             
               D
               r
               Hamond
            
             ,
             in
             the
             passages
             between
             him
             and
             
               M
               r
               Cheynel
               p.
               129
               ,
               130
               &c.
               
            
             And
             that
             this
             learned
             Prelate
             was
             of
             the
             same
             minde
             ,
             is
             evident
             in
             his
             other
             works
             perfected
             by
             himself
             ,
             especially
             in
             his
             sermon
             on
             
               Psalm
               2.
               7.
               p.
               16
               ,
               17.
            
             where
             among
             other
             things
             we
             read
             thus
             .
             
               The
               very
               Gospel
               hath
               her
               Law
               ,
               a
               Law
               Evangelical
               there
               is
               ,
               which
               Christ
               preached
               :
               and
               as
               he
               did
               ,
               so
               must
               we
               do
               the
               like
               .
               It
               is
               not
               without
               danger
               to
               let
               any
               such
               conceit
               take
               head
               ,
               as
               though
               Christian
               Religion
               had
               no
               Law-points
               in
               it
               ,
               consisted
               onely
               of
               pure
               narratives
               :
               beleeve
               them
               ,
               and
               all
               is
               well
               .
               And
               true
               it
               is
               ,
               that
               such
               points
               there
               be
               ,
               but
               they
               are
               not
               all
               ,
               there
               is
               a
               law
               besides
               ,
               and
               it
               hath
               precepts
               ,
               and
               they
               are
               to
               be
               preached
               ,
               learned
               ,
               and
               as
               a
               Law
               to
               be
               obeyed
               by
               all
               .
               Look
               but
               unto
               the
               grand
               commission
               (
               by
               which
               we
               all
               preach
               )
               which
               Christ
               gave
               at
               his
               going
               out
               of
               the
               world
               .
               Go
               ,
               saith
               he
               ,
               preach
               the
               Gospel
               to
               all
               nations
               ,
               teaching
               them
               to
               observe
               the
               things
               which
               I
               have
               commanded
               you
               :
               lo
               ,
               here
               is
               commanding
               ,
               and
               here
               is
               observing
               :
               so
               the
               Gospel
               consists
               not
               onely
               of
               certain
               Articles
               to
               be
               beleeved
               ,
               but
               of
               certain
               commandments
               also
               ,
               and
               they
               are
               to
               be
               observed
               .
               Now
               I
               know
               not
               how
               ,
               we
               are
               clean
               fallen
               from
               the
               tearm
               Law
               ,
               that
               we
               are
               even
               fallen
               out
               with
               it
               ,
               the
               name
               of
               Law
               we
               look
               strangely
               at
               ,
               we
               shun
               it
               in
               our
               common
               talk
               ,
               to
               this
               it
               is
               come
               ,
               when
               men
               seek
               to
               live
               as
               they
               list
               .
               We
               have
               Gospel'd
               it
               so
               long
               ,
               that
               the
               Christian
               Law
               is
               clean
               gone
               from
               us
               :
               and
               I
               shall
               tel
               you
               what
               is
               come
               by
               drowning
               this
               tearm
               ,
               Law
               ,
               Religion
               is
               even
               come
               to
               be
               counted
               
                 res
                 precaria
              
               ,
               no
               Law
               ,
               no
               no
               ,
               but
               a
               matter
               of
               mere
               entreaty
               ,
               general
               perswasion
               ,
               &c.
               
               The
               reverend
               regard
               ,
               the
               legal
               vigour
               ,
               the
               power
               ,
               the
               penalties
               of
               it
               are
               not
               set
               by
               .
               The
               rules
               ,
               no
               reckoning
               made
               of
               them
               as
               of
               :
               Law
               writs
               ,
               none
               but
               onely
               as
               of
               Physick
               bills
               ,
               if
               you
               like
               them
               ,
               you
               may
               use
               them
               ,
               if
               not
               ,
               lay
               them
               by
               ,
               and
               this
               comes
               by
               drowning
               the
               tearm
               ,
               Law.
               If
               the
               name
               once
               be
               lost
               ,
               the
               thing
               it self
               will
               not
               long
               stay
               .
               And
               after
               .
               Christian
               Religion
               was
               in
               the
               very
               best
               times
               called
               
                 Christiana
                 Lex
              
               ,
               the
               Christian
               Law
               ,
               and
               the
               Bishops
               
                 Christianae
                 Legis
                 Episcopi
              
               ,
               Bishops
               of
               the
               Christian
               Law
               ,
               and
               all
               the
               ancient
               fathers
               liked
               the
               tearm
               well
               ,
               and
               took
               it
               upon
               them
               .
               To
               conclude
               ,
               Gospel
               it
               how
               we
               will
               ,
               if
               the
               Gospel
               hath
               not
               the
               Legalia
               of
               it
               ,
               acknowledged
               ,
               allowed
               ,
               and
               preserved
               to
               it
               ,
               if
               once
               it
               loose
               the
               force
               and
               vigour
               of
               a
               Law
               ,
               it
               s
               a
               signe
               it
               declines
               ,
               it
               growes
               weak
               and
               unprofitable
               ,
               and
               that
               is
               a
               signe
               it
               will
               not
               long
               last
               ,
               we
               must
               go
               look
               our
               salvation
               by
               some
               other
               way
               ,
               &c.
               
            
             Thus
             we
             see
             how
             he
             contradiets
             the
             popular
             errours
             of
             these
             times
             about
             Law
             ,
             and
             Gospel
             ,
             and
             therefore
             it
             cannot
             be
             conceived
             that
             his
             discourse
             here
             tends
             to
             the
             nourishing
             of
             such
             dangerous
             and
             novel
             opinions
             as
             our
             solifidians
             do
             now
             cry
             up
             .
          
           
             If
             we
             have
             the
             summe
             of
             these
             two
             we
             may
             assure
             our selves
             ,
             that
             we
             have
             as
             much
             as
             is
             needful
             for
             our
             salvation
             :
             and
             the
             summe
             of
             them
             both
             are
             necessary
             principles
             .
             The
             Evangelist
             hath
             them
             both
             in
             one
             verse
             .
             The
             Law
             was
             given
             by
             Moses
             ,
             
             but
             Grace
             and
             truth
             came
             by
             
               Jesus
               Christ.
            
             Seeing
             then
             that
             these
             are
             the
             two
             parts
             ,
             we
             are
             to
             consider
             in
             the
             first
             place
             ,
             which
             of
             them
             is
             first
             to
             be
             handled
             .
             We
             say
             we
             must
             speak
             first
             of
             the
             Law.
             
          
           
           
             1.
             
             First
             because
             the
             Law
             and
             the
             Gospel
             are
             nothing
             else
             ,
             but
             two
             Covenants
             which
             God
             made
             with
             mankinde
             ,
             and
             in
             that
             respect
             are
             called
             the
             Old
             and
             New
             Testaments
             ,
             considering
             them
             not
             as
             they
             are
             in
             the
             Books
             (
             for
             so
             in
             the
             old
             Testament
             ;
             there
             is
             the
             Gospel
             also
             ,
             the
             Law
             being
             as
             
               S.
               Aug.
            
             saith
             ,
             
               Evangelium
               absconditum
            
             ,
             and
             the
             Gospel
             
               Lex
               revelata
            
             the
             Law
             revealed
             :
             the
             Gospel
             the
             new
             law
             ,
             and
             the
             Law
             the
             old
             Gospel
             )
             but
             as
             they
             be
             Covenants
             .
             Now
             taking
             them
             as
             Legacies
             in
             a
             will
             ,
             there
             are
             in
             a
             Testament
             two
             parties
             necessarily
             required
             .
             1.
             
             The
             Testator
             or
             Legator
             .
             2.
             
             The
             Legatee
             ,
             or
             the
             party
             to
             whom
             the
             Legacy
             is
             bequeathed
             .
             So
             in
             each
             Covenant
             ,
             both
             of
             Law
             and
             Gospel
             ,
             there
             were
             two
             parties
             .
             The
             first
             between
             God
             and
             Adam
             ;
             the
             Covenant
             on
             Gods
             part
             ,
             was
             to
             give
             to
             Adam
             ,
             paradise
             ,
             felicity
             :
             and
             on
             Adams
             part
             to
             return
             to
             God
             perfect
             obedience
             .
          
           
             This
             did
             Adam
             receive
             power
             and
             strength
             to
             perform
             ,
             but
             he
             abusing
             this
             power
             ,
             and
             opposing
             it
             against
             God
             ,
             justly
             incurred
             the
             forfeiture
             of
             his
             felicity
             ,
             and
             the
             penaltie
             of
             
               morte
               morieris
            
             ,
             death
             and
             misery
             ,
             opposite
             to
             Paradise
             ,
             from
             which
             the
             strength
             given
             to
             him
             by
             God
             might
             have
             preserved
             him
             .
             Now
             this
             Covenant
             being
             broken
             and
             made
             void
             ,
             it
             pleased
             God
             in
             his
             mercy
             (
             not
             regarding
             this
             forfeiture
             )
             to
             make
             a
             new
             Covenant
             ,
             the
             Covenant
             of
             faith
             in
             which
             there
             were
             two
             bonds
             :
             one
             between
             God
             and
             Christ
             ,
             and
             another
             betwixt
             Christ
             and
             us
             :
             on
             Gods
             side
             felicity
             ,
             on
             Christs
             part
             satisfaction
             to
             God
             for
             us
             ,
             on
             our
             side
             faith
             unfeigned
             ,
             with
             new
             obedience
             ,
             but
             this
             not
             by
             our
             own
             strength
             ,
             but
             by
             the
             power
             of
             Christ
             ,
             and
             his
             Spirit
             .
             For
             as
             man
             fell
             ,
             and
             by
             his
             fall
             lost
             all
             that
             he
             had
             ,
             so
             ,
             if
             he
             would
             recover
             that
             which
             was
             lost
             ,
             he
             must
             make
             satisfaction
             for
             it
             :
             but
             this
             he
             could
             not
             now
             do
             ,
             and
             therefore
             Christ
             undertook
             it
             for
             him
             ,
             suffered
             for
             him
             ,
             and
             removed
             the
             penalty
             ,
             satisfyed
             the
             forfeiture
             ,
             and
             thereby
             restored
             to
             man
             all
             that
             he
             had
             lost
             .
          
           
             Now
             Christ
             had
             a
             double
             title
             to
             heaven
             ,
             one
             of
             inheritance
             ,
             and
             the
             other
             of
             purchase
             ;
             the
             right
             of
             inheritance
             he
             had
             by
             nature
             ,
             in
             that
             he
             was
             the
             Son
             of
             God
             ,
             which
             he
             claimeth
             to
             himself
             ,
             the
             other
             he
             giveth
             to
             them
             that
             lay
             hold
             on
             him
             
               side
               viva
               ,
               non
               ficta
            
             ,
             by
             a
             lively
             and
             unfeigned
             faith
             ;
             and
             therefore
             this
             is
             called
             the
             Covenant
             of
             faith
             ,
             which
             we
             have
             not
             by
             our
             own
             strength
             ,
             but
             
               in
               Christo
            
             ,
             by
             the
             power
             of
             Christ.
             
          
           
             And
             the
             reason
             of
             this
             second
             covenant
             was
             ,
             that
             now
             Adam
             having
             lost
             his
             own
             strength
             by
             breach
             of
             the
             first
             ,
             all
             power
             and
             strength
             should
             be
             now
             from
             God
             in
             Christ
             ,
             and
             all
             the
             glory
             be
             given
             to
             him
             .
             For
             if
             Adam
             had
             stood
             by
             his
             own
             strength
             in
             the
             fist
             ,
             howsoever
             God
             should
             have
             had
             most
             glory
             ,
             yet
             Adam
             should
             have
             had
             some
             part
             thereof
             for
             using
             his
             strength
             well
             ,
             and
             not
             abusing
             it
             when
             he
             might
             ;
             but
             kept
             his
             standing
             :
             but
             that
             God
             might
             have
             all
             the
             glory
             ,
             he
             suffered
             the
             first
             Covenant
             to
             be
             broken
             ,
             and
             permitted
             man
             to
             fall
             ,
             for
             which
             fall
             he
             was
             to
             make
             satisfaction
             ,
             which
             he
             could
             not
             do
             but
             by
             Christ
             ,
             nor
             perform
             new
             obedience
             ,
             but
             by
             the
             grace
             of
             God
             preventing
             us
             ,
             and
             making
             us
             of
             unwilling
             ,
             willing
             ,
             and
             of
             unable
             ,
             able
             ,
             to
             do
             things
             in
             that
             measure
             ,
             that
             God
             will
             require
             at
             our
             hands
             .
          
           
             So
             that
             the
             first
             Covenant
             (
             the
             Law
             )
             was
             weak
             and
             imperfect
             ,
             standing
             upon
             a
             promise
             in
             figure
             ,
             and
             a
             curse
             without
             figure
             ;
             a
             curse
             indeed
             :
             but
             the
             promise
             being
             performed
             in
             Christ
             ,
             and
             the
             curse
             abrogated
             by
             his
             death
             ,
             then
             came
             those
             perfect
             things
             ,
             and
             
               imperfecta
               abiere
            
             ,
             the
             things
             which
             were
             imperfect
             were
             done
             away
             ,
             
             as
             the
             A
             postle
             speaks
             .
          
           
             The
             first
             covenant
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             said
             to
             be
             given
             by
             Moses
             ,
             yet
             was
             it
             not
             received
             by
             us
             ,
             we
             had
             not
             the
             hearts
             to
             take
             it
             ,
             till
             the
             coming
             of
             Christ
             :
             but
             in
             the
             Gospel
             it
             was
             not
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             given
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             brought
             to
             passe
             and
             fulfilled
             
               per
               Christum
            
             by
             Christ.
             
          
           
             And
             we
             must
             observe
             withall
             ,
             that
             the
             moral
             Law
             it self
             is
             not
             changed
             ,
             but
             the
             ceremonies
             onely
             taken
             away
             by
             Christs
             truth
             ,
             and
             the
             curse
             thereof
             by
             Grace
             :
             so
             that
             the
             bond
             of
             the
             keeping
             the
             Law
             ,
             is
             not
             cancelled
             by
             Christs
             coming
             ,
             but
             
             remaineth
             in
             force
             still
             ,
             and
             is
             to
             be
             performed
             as
             he
             himself
             testifieth
             .
             Think
             not
             that
             
             I
             am
             come
             to
             destroy
             the
             Law
             ,
             but
             to
             fulfil
             it
             .
             Christ
             came
             not
             to
             repeal
             his
             fathers
             statutes
             ,
             when
             he
             spake
             his
             last
             words
             to
             the
             Disciples
             ,
             Teaching
             them
             to
             observe
             all
             things
             whatsoever
             I
             have
             commanded
             .
             Now
             these
             things
             standing
             thus
             ,
             and
             the
             Law
             being
             first
             in
             time
             and
             order
             (
             for
             we
             begin
             with
             the
             imperfect
             )
             that
             is
             first
             to
             be
             taught
             .
          
           
           
             〈◊〉
             .
             Another
             argument
             of
             this
             Order
             is
             ,
             That
             humiliation
             is
             first
             by
             the
             Law
             ,
             and
             the
             course
             of
             teaching
             ,
             is
             first
             by
             humbling
             men
             by
             the
             Law
             ,
             in
             letting
             them
             see
             what
             they
             are
             ,
             which
             hath
             beene
             the
             order
             vsed
             from
             the
             beginning
             of
             the
             world
             .
             It
             was
             the
             course
             of
             Gods
             own
             proceeding
             upon
             the
             violation
             of
             the
             first
             Covenant
             ,
             for
             after
             Adam
             had
             transgressed
             ,
             and
             remained
             till
             evening
             in
             expectance
             and
             fear
             
             of
             punishment
             for
             breach
             of
             the
             Law
             ,
             and
             therefore
             had
             hid
             himself
             ;
             then
             first
             began
             the
             Law
             to
             passe
             upon
             him
             ,
             by
             way
             of
             judicial
             proceeding
             .
             First
             he
             is
             called
             forth
             .
             
             Vbies
             where
             art
             thou
             ?
             and
             then
             examined
             ,
             Edisti
             hast
             thou
             eaten
             ?
             and
             upon
             
             his
             confession
             of
             the
             fact
             ,
             sentence
             of
             death
             passed
             upon
             him
             .
             Jgitur
             ,
             Because
             thou
             
             hast
             done
             this
             &c.
             
             But
             yet
             presently
             after
             came
             the
             Gospel
             ,
             the
             promise
             of
             Christ.
             So
             God
             came
             first
             with
             his
             vbies
             ?
             and
             that
             is
             the
             Law
             ,
             and
             after
             came
             
               Semen
               〈◊〉
            
             
             the
             seed
             of
             the
             woman
             ,
             which
             is
             the
             Gospel
             .
             And
             God
             likewise
             took
             the
             same
             order
             after
             the
             floud
             ,
             when
             he
             taught
             
               Abraham
               ,
               Ambula
               coram
               me
               &
               〈◊〉
               integer
               ,
            
             
             walke
             before
             me
             ,
             and
             be
             thou
             perfect
             ,
             which
             is
             the
             onely
             end
             and
             scope
             of
             the
             Law
             ,
             so
             that
             the
             Law
             was
             first
             given
             to
             him
             ,
             an
             〈◊〉
             then
             was
             he
             instructed
             in
             the
             Gospel
             ,
             
             
               In
               semine
               tuo
               benedicentur
               omnes
               netiones
               terra
               ,
            
             In
             thy
             seed
             shall
             all
             the
             nations
             of
             the
             earth
             be
             blessed
             .
          
           
             And
             this
             was
             the
             way
             that
             Moses
             taught
             the
             people
             .
             Take
             the
             Book
             of
             Deuteronomy
             ,
             which
             is
             the
             iteration
             of
             the
             Law
             ,
             after
             the
             three
             first
             chapters
             ,
             in
             the
             fourth
             
             he
             begins
             to
             teach
             the
             Sum
             of
             the
             Law
             ,
             Therefore
             shalt
             thou
             keep
             &c.
             till
             the
             18.
             
             Chapter
             ,
             and
             there
             he
             tells
             them
             the
             Gospel
             ,
             That
             God
             would
             raise
             up
             a
             Prophet
             
             from
             the
             midst
             of
             them
             ,
             like
             unto
             him
             ,
             &c.
             
             Which
             Saint
             Stephen
             applied
             to
             Christ.
             This
             was
             also
             the
             Course
             of
             the
             Prophets
             .
             Esay
             in
             his
             first
             40
             Chapters
             ,
             (
             though
             
             in
             grosse
             there
             be
             some
             promises
             of
             the
             Gospel
             intermingled
             )
             yet
             the
             scope
             and
             beginning
             of
             it
             is
             to
             teach
             the
             whole
             sum
             of
             the
             Law
             ,
             and
             the
             rest
             is
             the
             sum
             of
             the
             Gospel
             .
             But
             more
             plainly
             in
             his
             first
             Chapter
             ,
             from
             the
             beginning
             to
             the
             18.
             verse
             ,
             there
             's
             a
             bitter
             invective
             ,
             and
             denunciation
             of
             the
             Curse
             of
             the
             Law
             ;
             but
             from
             
             thence
             to
             the
             end
             of
             the
             Chapter
             is
             the
             promise
             of
             the
             Gospel
             .
             Come
             then
             &c.
             
             If
             your
             sins
             were
             as
             red
             as
             scarlet
             &c.
             
             And
             the
             first
             psalm
             is
             nothing
             but
             a
             recapitulation
             of
             
             the
             Law
             ,
             with
             the
             promises
             and
             Curses
             thereunto
             annexed
             ,
             and
             the
             second
             Psalm
             ,
             a
             prophecy
             of
             the
             coming
             of
             Christ
             ,
             and
             of
             the
             Gospel
             .
             So
             Saint
             John
             the
             Baptist
             
             beginneth
             with
             the
             Law
             ,
             and
             tels
             them
             of
             the
             axe
             laid
             to
             the
             root
             of
             the
             tree
             ,
             and
             in
             
             the
             next
             verse
             ends
             with
             the
             Gospel
             ,
             
               Ego
               baptzio
               vos
            
             ,
             I
             baptize
             you
             .
             
          
           
             And
             it
             s
             Christs
             own
             order
             too
             (
             who
             was
             the
             great
             prophet
             of
             the
             New
             〈◊〉
             ,
             
             and
             whose
             method
             ought
             to
             be
             our
             Jnstruction
             )
             He
             that
             humbleth
             himself
             shall
             be
             exalted
             ,
             first
             Humiliation
             ,
             and
             then
             exaltation
             ;
             now
             there
             's
             no
             humbling
             but
             by
             the
             Law
             ,
             and
             therefore
             it
             is
             called
             Humiliator
             ,
             the
             humbler
             .
          
           
             It
             was
             also
             the
             practize
             of
             Saint
             Paul
             in
             his
             Epistle
             to
             the
             Romans
             ,
             (
             which
             is
             held
             to
             contain
             the
             sum
             of
             Christian
             Religion
             )
             after
             his
             proemium
             ,
             in
             the
             17
             first
             verses
             from
             the
             18
             of
             the
             first
             Chapter
             to
             the
             21
             verse
             of
             the
             3.
             
             Chapter
             ,
             he
             speaks
             all
             of
             the
             Law
             ,
             all
             under
             sinne
             ,
             Jews
             and
             Gentiles
             ,
             and
             unregenerate
             and
             regenerate
             ,
             and
             at
             last
             includes
             himself
             in
             the
             number
             :
             but
             after
             ,
             he
             delivers
             the
             sum
             of
             the
             Gospel
             ,
             shewing
             in
             what
             Covenant
             we
             must
             looke
             to
             be
             saved
             .
             And
             this
             Epistle
             the
             learned
             will
             have
             to
             be
             our
             warrant
             for
             this
             practize
             .
          
           
             And
             such
             was
             the
             form
             of
             instructing
             in
             the
             primitive
             Church
             taking
             pattern
             from
             Saint
             Paul.
             First
             Repentance
             from
             dead
             works
             ,
             which
             includes
             the
             Law
             ,
             and
             then
             
             faith
             in
             Christ
             ,
             which
             shews
             the
             Gospel
             .
             So
             that
             this
             must
             be
             our
             Order
             ,
             The
             Law
             first
             ,
             and
             then
             the
             Gospel
             .
             So
             much
             for
             the
             Order
             .
          
           
             Now
             the
             Law
             containeth
             three
             things
             .
             
          
           
             
               1.
               
               Praeceptum
               ,
               that
               which
               is
               required
               of
               us
               ;
               
                 fac
                 hoc
                 &
                 vives
              
               doe
               this
               and
               thou
               
               shalt
               live
               .
               
            
             
               2.
               
               
                 Transgressionem
                 praecepti
                 &
                 delictum
              
               ,
               which
               shews
               us
               how
               farre
               we
               are
               from
               the
               duty
               that
               is
               required
               of
               us
               by
               the
               precept
               ;
               
                 Delicta
                 quis
                 intelligit
              
               ?
            
             
               3.
               
               
                 Paenam
                 〈◊〉
              
               ,
               the
               punishment
               we
               must
               look
               for
               and
               expect
               for
               the
               
               breach
               of
               the
               precept
               by
               our
               sins
               ,
               
                 Morte
                 morieris
              
               ,
               thou
               shalt
               die
               .
            
          
           
             And
             the
             Gospel
             also
             teacheth
             three
             things
             .
             
          
           
             
               1.
               
               Liberationem
               ,
               how
               we
               are
               delivered
               from
               the
               Curse
               of
               the
               Law
               ,
               
                 〈◊〉
                 agnus
                 Dei
              
               
               Behold
               the
               lamb
               of
               God
               that
               taketh
               away
               the
               sins
               of
               the
               world
               .
            
             
               2.
               
               Certitudinem
               ,
               how
               we
               may
               be
               assured
               that
               this
               deliverance
               pertains
               to
               us
               ,
               to
               
               make
               our
               calling
               sure
               by
               good
               works
               .
            
             
               
               3
               〈◊〉
               .
               according
               to
               King
               
                 Davids
                 ,
                 Quid
                 retribuam
              
               ?
               what
               shall
               I
               render
               to
               the
               Lord
               ?
               what
               we
               are
               to
               perform
               ,
               new
               ,
               and
               true
               obedience
               ,
               not
               that
               secundum
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 summum
                 ,
                 jus
              
               ,
               but
               secundum
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               that
               which
               is
               accepted
               of
               in
               Christ
               ,
               the
               neglect
               or
               none
               performance
               whereof
               makes
               a
               forfeiture
               of
               what
               God
               hath
               given
               or
               promised
               .
               So
               that
               our
               new
               obedience
               is
               not
               onely
               to
               look
               back
               as
               an
               act
               of
               gratitude
               for
               benefits
               received
               ,
               but
               also
               (
               and
               that
               cheifly
               )
               forward
               ,
               as
               a
               condition
               to
               which
               is
               annexed
               by
               Gods
               free
               grace
               in
               the
               Gospel
               ,
               the
               promise
               of
               eternal
               life
               .
               Matth.
               5.
               20.
               and
               7.
               21.
               
               Ro.
               8.
               13.
               
               Gal.
               5.
               21.
               2
               
               Pet.
               2.
               20.
               21.
               2
               
               John
               8.
               
            
          
        
         
           
             CHAP
             XV.
             
          
           
             
               In
               the
               law
               foure
               things
               frist
               ,
               the
               work
               to
               be
               done
               .
               The
               〈◊〉
               ,
               the
               Pandects
               of
               moral
               laws
               .
               The
               laws
               moral
               known
               before
               Moses
               ,
               written
               in
               mens
               hearts
               ,
               proved
               in
               particular
               .
               In
               every
               law
               there
               is
               evill
               to
               be
               avoided
               ,
               and
               good
               to
               be
               done
               ,
               both
               must
               concur
               .
               S.
               Pauls
               Three
               rules
               ,
               of
               
                 piè
                 ,
                 juste
                 ,
                 sobriè
              
               .
               Saint
               Aug.
               his
               three
               rules
               ,
               〈◊〉
               contrary
               to
               three
               rules
               of
               corrupt
               nature
               ,
               secondly
               the
               mahner
               of
               doing
               ,
               requires
               first
               ,
               
                 Totos
                 ,
                 secondly
                 ,
                 totum
                 ,
                 thirdly
                 ,
                 toto
                 tempore
                 .
              
               Thirdly
               ,
               the
               reward
               Fourthly
               the
               punishment
               .
            
          
           
             The
             Law.
             
          
           
             VVE
             learned
             in
             the
             general
             Preface
             ,
             that
             we
             are
             to
             depend
             onely
             upon
             Gods
             provid
             〈◊〉
             ,
             and
             so
             we
             are
             to
             conceive
             of
             him
             as
             a
             mighty
             prince
             and
             king
             ,
             for
             so
             he
             is
             stiled
             in
             the
             Apocalyps
             .
             Rev.
             19.
             16.
             
             Who
             as
             he
             hath
             a
             Reward
             for
             us
             ,
             so
             he
             hath
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             his
             worke
             house
             ,
             his
             place
             of
             probation
             and
             〈◊〉
             for
             us
             ,
             which
             house
             is
             the
             world
             and
             that
             being
             in
             his
             work-house
             we
             have
             our
             agenda
             ,
             work
             to
             be
             done
             .
             And
             the
             Law
             ,
             as
             the
             Rabbins
             call
             it
             ,
             is
             
               Therash
               magnashoth
               ,
               Doctrina
               agendorum
            
             ,
             the
             things
             we
             must
             do
             are
             contained
             in
             it
             .
             And
             as
             there
             be
             four
             things
             in
             all
             good
             Laws
             in
             the
             world
             ;
             so
             are
             there
             in
             this
             ,
             which
             is
             
               Lex
               Creatoris
               Mundi
            
             the
             Law
             of
             the
             worlds
             Creator
             .
          
           
             
               1.
               
               Opus
               .
               The
               work
               prescribed
               to
               be
               done
               .
               This
               ye
               shall
               doe
               .
            
             
               2.
               
               Modus
               .
               The
               manner
               how
               it
               must
               be
               done
               .
               Thus
               ye
               shall
               doe
               it
               .
            
             
               3.
               
               Praemium
               The
               Reward
               for
               it
               being
               done
               .
               In
               palatio
               ,
               in
               Heaven
               .
            
             
               4.
               
               Poena
               the
               punishment
               for
               it
               being
               not
               done
               .
               In
               Carcere
               ,
               in
               hell
               .
               
            
          
           
             1
             Opus
             .
             The
             action
             or
             work
             .
             The
             Decalogue
             is
             as
             it
             were
             the
             Pandects
             ,
             a
             Book
             of
             all
             the
             Offices
             ,
             works
             and
             dutyes
             which
             God
             requireth
             at
             mans
             hand
             ,
             and
             the
             Lawyers
             Pandects
             are
             nothing
             else
             but
             Comments
             upon
             these
             :
             these
             are
             the
             true
             
               Ethica
               Christiana
            
             ,
             Christian
             moral
             duties
             ,
             transcending
             all
             other
             whatsoever
             .
             And
             in
             this
             respect
             are
             they
             of
             the
             Church
             of
             Rome
             to
             be
             commended
             ,
             who
             though
             they
             teach
             their
             youth
             other
             Arts
             ,
             yet
             teach
             them
             no
             other
             Ethicks
             then
             these
             :
             Logique
             and
             Physiques
             and
             Metaphysiques
             they
             learn
             them
             ,
             but
             for
             Ethicks
             they
             refer
             them
             especially
             ,
             as
             the
             reformed
             Churches
             have
             done
             ,
             to
             these
             of
             the
             Decalogue
             ,
             which
             indeed
             is
             the
             true
             
               Regula
               morum
            
             ,
             the
             just
             square
             of
             all
             our
             actions
             ,
             for
             they
             ought
             not
             to
             be
             shorter
             nor
             longer
             then
             this
             .
          
           
             But
             because
             the
             Law
             is
             said
             to
             be
             given
             by
             Moses
             ,
             there
             may
             arise
             a
             doubt
             from
             
             hence
             ,
             that
             seeing
             the
             Law
             was
             not
             given
             till
             aboue
             2000
             years
             after
             the
             Creation
             ,
             and
             that
             the
             world
             was
             so
             long
             without
             a
             Law
             ,
             why
             may
             not
             we
             live
             without
             a
             Law
             now
             ,
             aswell
             they
             did
             before
             Moses
             .
          
           
             Our
             answer
             is
             .
             That
             they
             lived
             not
             before
             Moses
             ,
             without
             the
             Law.
             They
             had
             
             many
             parts
             of
             the
             Law
             ,
             some
             of
             the
             Ceremonial
             Law
             ,
             by
             special
             Revelation
             from
             God
             ,
             and
             all
             the
             moral
             Law
             written
             in
             their
             hearts
             ,
             they
             had
             the
             knowledge
             of
             beasts
             cleane
             and
             uncleane
             ,
             of
             sacrificing
             ,
             of
             praying
             or
             calling
             upon
             God
             :
             of
             the
             younger
             Childrens
             subjection
             to
             the
             elder
             .
             Abraham
             had
             the
             Law
             of
             Circumcision
             :
             he
             and
             〈◊〉
             paid
             Tithes
             ;
             and
             many
             other
             Laws
             they
             had
             before
             Moses
             wrote
             them
             .
             And
             as
             Saint
             Paul
             saith
             ,
             The
             Gentiles
             (
             both
             before
             and
             after
             )
             doing
             by
             nature
             the
             things
             contained
             in
             the
             Law
             ,
             these
             haveing
             not
             the
             Law
             ,
             were
             a
             Law
             unto
             themselves
             :
             
             what
             to
             doe
             ?
             not
             what
             they
             listed
             ,
             but
             the
             work
             of
             the
             Law
             ,
             written
             in
             their
             hearts
             ,
             instead
             of
             Tables
             of
             stone
             .
          
           
             That
             is
             ,
             the
             effect
             of
             the
             Law
             ,
             which
             is
             equivalent
             to
             the
             Law
             it self
             ,
             which
             he
             
             proveth
             thus
             ,
             because
             their
             conscience
             bare
             witnesse
             ,
             and
             their
             thoughts
             reflected
             on
             their
             actions
             ,
             accused
             or
             excused
             themselves
             in
             what
             they
             did
             .
             
          
           
             And
             therefore
             S.
             Augustine
             saith
             ,
             that
             every
             man
             had
             this
             law
             in
             his
             heart
             ,
             which
             is
             to
             be
             understood
             after
             the
             fall
             ,
             for
             before
             that
             ,
             all
             was
             perfectum
             ,
             perfect
             .
             
               Mali
               multa
               recte
               laudant
               ,
               multa
               recte
               reprehendunt
               ,
               quibus
               autem
               regulis
               faciunt
               hoc
               ?
               ubi
               eas
               vident
               ?
               unde
               illud
               habent
               ?
               quod
               homines
               sic
               vivere
               debeant
               ,
               cum
               ipsi
               non
               sic
               vivant
               ,
               sunt
               regulae
               justae
               ,
               mentes
               eorum
               injustae
               ,
               regulae
               immutabiles
               ,
               mentes
               eorum
               mutabiles
               ,
               vel
               hoc
               argumento
               ,
               &c.
               
            
             Evil
             men
             commend
             many
             things
             truly
             ,
             and
             reprove
             many
             things
             as
             justly
             :
             but
             by
             what
             rules
             do
             they
             so
             ?
             whence
             have
             they
             it
             ,
             that
             men
             ought
             to
             live
             so
             ,
             seeing
             they
             live
             not
             so
             themselves
             ?
             why
             ,
             these
             rules
             are
             right
             and
             good
             ,
             though
             their
             minds
             be
             not
             so
             ,
             the
             rules
             are
             unchangeable
             ,
             though
             their
             mindes
             be
             mutable
             ,
             
             &c.
             
             Yea
             ,
             he
             concludes
             ,
             that
             they
             finde
             them
             in
             
               libro
               lucis
            
             ,
             in
             the
             book
             of
             light
             and
             truth
             ,
             howsoever
             they
             are
             blinde
             ,
             (
             and
             as
             S.
             
               John
               ,
               the
               light
               shone
               in
               darknesse
               ,
               and
               the
               darknesse
               comprehended
               it
               not
            
             )
             which
             truth
             being
             in
             God
             ,
             as
             a
             seal
             ,
             makes
             the
             same
             impression
             in
             the
             minde
             of
             man
             ,
             yet
             keeps
             it self
             whole
             ,
             and
             where
             this
             print
             or
             impression
             is
             fet
             ,
             it
             can
             never
             be
             wiped
             out
             .
             And
             thus
             we
             see
             ,
             that
             all
             men
             ever
             had
             ,
             and
             have
             the
             effect
             of
             the
             Law
             in
             them
             .
          
           
             And
             this
             we
             will
             prove
             from
             the
             performing
             the
             duties
             required
             in
             the
             law
             before
             it
             was
             given
             ,
             this
             may
             appear
             before
             the
             written
             law
             in
             all
             the
             ten
             Commandements
             .
          
           
             
               1.
               
               For
               the
               first
               Commandement
               .
               Though
               it
               be
               not
               very
               plain
               ,
               that
               Terah
               with
               
               
                 Abraham
                 ,
                 Lot
              
               and
               Sarah
               departed
               out
               of
               Vr
               of
               the
               Chaldees
               into
               Canaan
               ,
               because
               of
               the
               idolatry
               of
               the
               inhabitants
               ,
               yet
               soon
               after
               there
               is
               a
               very
               plain
               place
               for
               it
               .
               Jacob
               
               commanded
               his
               houshold
               to
               put
               away
               their
               strange
               gods
               .
            
             
               2.
               
               For
               the
               second
               .
               Jacob
               buried
               the
               idols
               under
               an
               Oak
               ,
               and
               in
               that
               Rachel
               hid
               the
               
               images
               under
               the
               Camels
               litter
               in
               a
               godly
               zeal
               ,
               as
               some
               think
               .
               
            
             
               3.
               
               For
               the
               third
               .
               Abraham
               caused
               his
               Steward
               to
               put
               his
               hand
               under
               his
               thigh
               ,
               
               and
               swear
               by
               the
               Lord
               of
               Heaven
               and
               Earth
               ,
               that
               he
               should
               not
               take
               a
               wife
               for
               his
               son
               
               of
               the
               daughters
               of
               the
               Canaanites
               .
               And
               we
               may
               see
               a
               solemn
               oath
               taken
               between
               Jacob
               and
               Laban
               .
               
            
             
               4.
               
               For
               the
               fourth
               .
               We
               may
               see
               the
               observation
               of
               it
               plainer
               before
               the
               giving
               of
               
               the
               Law
               ,
               in
               Exodus
               ,
               in
               speech
               about
               gathering
               a
               double
               portion
               of
               Manna
               of
               the
               Sabbaths
               Eve.
               
            
             
               5.
               
               For
               the
               fifth
               .
               we
               may
               finde
               in
               one
               place
               ,
               how
               Esau
               cryed
               for
               his
               fathers
               
               blessing
               :
               and
               in
               another
               ,
               how
               he
               stood
               in
               awe
               of
               his
               father
               ,
               though
               he
               were
               
               otherwise
               prophane
               ,
               for
               he
               would
               not
               kill
               his
               brother
               Jacob
               ,
               while
               his
               father
               was
               alive
               .
            
             
               6.
               
               For
               the
               sixth
               .
               we
               see
               a
               plain
               precept
               .
               Whosoever
               sheddeth
               mans
               blood
               ,
               by
               
               〈◊〉
               shall
               his
               blood
               be
               shed
               .
            
             
               7.
               
               For
               the
               seventh
               .
               Judah
               would
               have
               burned
               Thamar
               for
               playing
               the
               whore
               .
               
               and
               Shechem
               was
               slain
               for
               ravishing
               Dinah
               ,
               and
               the
               whole
               city
               spoiled
               by
               her
               brethren
               .
               
               For
               their
               answer
               to
               their
               father
               Jacob
               was
               ,
               should
               he
               deale
               with
               our
               sister
               as
               with
               a
               harlot
               ?
            
             
               8.
               
               For
               the
               eighth
               .
               The
               putting
               of
               Josephs
               cup
               into
               the
               mouth
               of
               the
               sack
               was
               
               enough
               (
               though
               among
               the
               Egyptians
               )
               to
               clap
               his
               brethren
               in
               prison
               ,
               and
               God
               forbid
               (
               〈◊〉
               they
               )
               we
               should
               doe
               this
               :
               that
               is
               ,
               steale
               .
            
             
               9.
               
               For
               the
               ninth
               .
               Because
               Judah
               had
               promised
               to
               send
               a
               kid
               ,
               he
               performed
               it
               ,
               though
               
               (
               as
               he
               thought
               )
               to
               a
               harlot
               .
               
            
             
               10.
               
               For
               the
               tenth
               .
               There
               was
               no
               act
               ,
               nor
               purpose
               of
               heart
               in
               Abimelech
               against
               Sara
               ,
               as
               appeareth
               ,
               yet
               the
               sinne
               of
               concupiscence
               was
               punished
               in
               him
               ,
               by
               God
               :
               Behold
               
               thou
               art
               buta
               dead
               man
               ,
               because
               of
               the
               woman
               which
               thou
               hast
               taken
               .
               Notwithstanding
               Abimilech
               had
               not
               yet
               come
               neer
               her
               .
               
                 So
                 Pharaoh
              
               was
               plagued
               for
               her
               ,
               
               in
               the
               same
               case
               .
            
          
           
             By
             this
             we
             see
             ,
             that
             there
             was
             a
             Law
             before
             the
             written
             Law.
             
          
           
             The
             summe
             of
             the
             Law
             is
             this
             :
             
               Ambula
               mecum
            
             ,
             walk
             with
             me
             ,
             or
             before
             me
             ,
             and
             
             the
             means
             to
             do
             this
             ,
             is
             Love.
             Can
             two
             walk
             together
             (
             saith
             the
             Prophet
             )
             and
             not
             be
             agreed
             ?
             if
             they
             love
             they
             will
             not
             part
             .
             So
             that
             love
             must
             be
             the
             ground
             ,
             and
             to
             
             love
             Christ
             is
             to
             keep
             his
             Commandements
             .
             Now
             there
             is
             no
             Love
             but
             between
             
             likes
             ,
             so
             that
             we
             must
             be
             integrl
             perfect
             ,
             ,
             both
             in
             body
             and
             soule
             ,
             not
             outwardly
             alone
             ,
             but
             inwardly
             too
             .
          
           
           
             The
             Law
             consists
             in
             two
             Duties
             .
             1
             In
             avoiding
             or
             not
             doing
             Evill
             .
             2
             Jn
             doing
             that
             which
             is
             good
             .
             Both
             put
             together
             by
             the
             Prophet
             .
             Cease
             to
             do
             evill
             ,
             learn
             
             to
             do
             good
             .
             And
             by
             the
             Psalmist
             .
             Eschew
             evil
             ,
             and
             do
             good
             .
             
          
           
             The
             sinne
             against
             the
             first
             of
             these
             ,
             is
             called
             
               Peecatum
               Commissionis
            
             ,
             sinne
             of
             commission
             ,
             
             and
             the
             sinne
             against
             the
             second
             is
             called
             
               Peccatum
               Omissionis
            
             ,
             sinne
             of
             omission
             .
             In
             regard
             of
             the
             first
             ,
             we
             are
             called
             
               〈◊〉
               Dei
            
             ,
             Gods
             souldiers
             against
             his
             enemies
             ,
             Sine
             and
             Satan
             ,
             and
             therefore
             are
             we
             said
             to
             be
             the
             Church
             Militant
             .
             In
             respect
             of
             the
             second
             ,
             we
             are
             stiled
             
               Operarii
               Dei
            
             ,
             Gods
             labourers
             .
             In
             regard
             of
             the
             first
             ,
             we
             are
             called
             innocentes
             ,
             guiltlesse
             ,
             And
             of
             the
             latter
             ,
             
               Boni
               et
               justi
            
             ,
             good
             and
             〈◊〉
             ,
             or
             
               viri
               bororum
               Operum
            
             ,
             men
             of
             good
             works
             .
          
           
             But
             in
             any
             good
             work
             ,
             these
             two
             〈◊〉
             go
             together
             .
             For
             the
             Jews
             were
             very
             observant
             
             in
             offering
             Sacrifices
             to
             God
             :
             but
             because
             they
             burned
             in
             Lust
             ,
             and
             every
             one
             neighed
             after
             his
             neighbours
             wife
             ,
             their
             sacrifices
             were
             not
             accepted
             :
             and
             it
             was
             
             in
             this
             respect
             that
             God
             to'd
             them
             ,
             he
             was
             full
             of
             their
             Libamina
             ,
             their
             sacrifices
             .
             On
             the
             other
             side
             ,
             be
             we
             never
             so
             innocent
             ,
             yet
             if
             we
             doe
             not
             to
             our
             power
             
               pascere
               &
               vestire
            
             ,
             feed
             ,
             and
             cloth
             ,
             do
             good
             works
             ,
             we
             sinne
             
               et
               〈◊〉
               bonum
               sit
               non
               secisse
               malum
               ,
               tamen
               malum
               est
               〈◊〉
               fecisse
               bonum
               ,
            
             as
             it
             is
             good
             not
             to
             do
             evil
             ,
             so
             is
             it
             evil
             not
             to
             do
             good
             .
             For
             in
             keeping
             of
             the
             Law
             
               facere
               &
               abstinere
            
             must
             concur
             .
             Yet
             if
             we
             could
             keep
             the
             second
             ,
             we
             should
             not
             so
             greatly
             offend
             in
             the
             first
             .
          
           
             Saint
             Paul
             in
             his
             directions
             to
             Titus
             giveth
             these
             rules
             ,
             that
             as
             we
             must
             deny
             ungodlinesse
             
             (
             there
             's
             the
             abstinere
             )
             so
             we
             must
             facere
             too
             ,
             live
             soberly
             ,
             justly
             and
             Godly
             ;
             that
             is
             ,
             1.
             
             Pie
             ,
             Godly
             ,
             towards
             God.
             2.
             juste
             ,
             justly
             ,
             towards
             our
             neighbours
             .
             3.
             
             Sobrie
             ,
             soberly
             towards
             our selves
             .
             And
             for
             these
             three
             Saint
             Augustine
             hath
             three
             rules
             ,
             or
             natural
             principles
             .
          
           
             
               1.
               
               
                 Deterius
                 subiiciendum
                 prestantiori
                 ,
                 quod
                 commune
                 habes
                 cum
                 Angelis
                 ,
                 subde
                 Deo
                 :
              
               Let
               man
               subject
               himself
               to
               God
               :
               and
               his
               Angel-like
               reason
               to
               God
               his
               best
               director
               .
               This
               is
               pie
               .
            
             
               2
               
                 Quod
                 commune
                 habes
                 cum
                 brutis
                 ,
                 hoc
                 subde
                 rationi
                 ,
              
               Let
               mens
               faculties
               common
               to
               them
               and
               brute
               beasts
               ,
               submit
               to
               reason
               .
               And
               this
               is
               to
               live
               sobrie
               .
            
             
               3.
               
               
                 Fac
                 quod
                 vis
                 pati
              
               let
               every
               man
               do
               ,
               as
               he
               would
               be
               done
               by
               .
               And
               this
               is
               juste
               .
            
          
           
             And
             the
             corruption
             of
             these
             is
             by
             three
             contrary
             rules
             .
          
           
             
               1.
               
               The
               first
               ;
               as
               the
               Satan
               said
               to
               Eve.
               
                 Dii
                 eritis
              
               ye
               shall
               be
               as
               Gods.
               Be
               not
               
               
               subject
               .
            
             
               2.
               
               The
               second
               ,
               as
               the
               Tempter
               said
               to
               the
               sons
               of
               men
               .
               
                 videte
                 &
                 nubite
                 ,
                 quod
                 libet
                 licet
                 ,
                 voluntas
                 lex
                 esto
                 ,
              
               see
               and
               marry
               ,
               do
               what
               liketh
               you
               ,
               Let
               your
               will
               stand
               for
               a
               Law.
               
            
             
               3.
               
               The
               third
               .
               Machiavels
               principle
               .
               
                 Quod
                 potes
                 fac
                 ,
                 bonum
                 prestantioris
                 ,
                 bonum
                 communitatis
                 .
              
               Do
               what
               you
               can
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 〈◊〉
                 quod
                 potes
              
               :
               that
               you
               can
               do
               is
               lawful
               .
               So
               much
               of
               the
               first
               thing
               in
               the
               Law.
               The
               Action
               or
               work
               .
            
          
           
             2.
             
             The
             second
             thing
             required
             in
             every
             law
             ,
             and
             so
             in
             this
             ,
             is
             the
             manner
             ,
             how
             it
             
             must
             be
             done
             ,
             which
             by
             learned
             men
             is
             much
             dilated
             .
             We
             will
             reduce
             them
             all
             to
             three
             things
             .
             We
             are
             to
             do
             it
             ,
             1.
             
             Toti
             .
             2.
             
             Totum
             .
             3.
             
             
               Toto
               tempore
            
             ,
             or
             Semper
             .
          
           
             
               1.
               
               Toti
               .
               as
               Jacob
               said
               to
               Rachel
               ,
               you
               know
               that
               with
               all
               my
               power
               I
               have
               served
               
               your
               father
               :
               and
               no
               doubt
               but
               he
               would
               yeeld
               as
               much
               service
               to
               God
               as
               he
               did
               to
               Man.
               
               
            
             
               2.
               
               Totum
               .
               with
               our
               whole
               souls
               and
               bodies
               we
               must
               endeavour
               to
               keep
               the
               whole
               
               Law
               ,
               not
               as
               Naaman
               did
               ,
               keep
               it
               by
               halfes
               :
               but
               as
               Noah
               ,
               who
               did
               all
               that
               the
               Lord
               
               commanded
               him
               about
               the
               Ark.
               
            
             
               3.
               
               
                 Toto
                 tempore
              
               ,
               not
               for
               a
               time
               onely
               ,
               but
               all
               the
               dayes
               of
               our
               life
               .
               Noah
               was
               〈◊〉
               
               
                 tempore
                 justus
              
               ,
               righteous
               all
               his
               life
               :
               and
               Abraham
               was
               
                 juvenis
                 &
                 senex
                 idem
              
               ,
               the
               same
               man
               in
               his
               age
               that
               he
               was
               in
               his
               youth
               .
            
          
           
             Now
             for
             the
             Reward
             or
             Punishment
             (
             which
             are
             the
             two
             other
             things
             required
             in
             
             
             a
             law
             )
             it
             stands
             thus
             .
             That
             if
             a
             man
             break
             one
             part
             of
             the
             law
             ,
             the
             commanding
             part
             ,
             
             it
             is
             impossible
             that
             he
             should
             escape
             the
             other
             part
             ,
             the
             sanction
             ,
             which
             bindes
             over
             
             to
             punishment
             .
             Therefore
             God
             hath
             taken
             order
             ,
             that
             though
             men
             can
             over-reach
             the
             law
             in
             one
             part
             (
             that
             is
             ,
             in
             contemning
             it
             )
             yet
             on
             the
             other
             part
             ,
             punishment
             shall
             over-reach
             them
             .
             So
             saith
             S.
             
               Augustine
               ,
               Aut
               faciendum
               ,
               aut
               patiendum
               quod
               debemus
               ,
            
             we
             must
             either
             do
             what
             we
             should
             ,
             or
             suffer
             what
             is
             due
             .
             And
             this
             was
             known
             ,
             before
             the
             giving
             of
             the
             law
             .
             That
             God
             was
             righteous
             and
             the
             people
             wicked
             .
             It
             was
             
             the
             confession
             of
             a
             wicked
             Egyptian
             King.
             And
             both
             reward
             and
             punishment
             were
             
             set
             before
             Cain
             .
             If
             thou
             do
             well
             ,
             shalt
             thou
             not
             be
             accepted
             ?
             And
             if
             thou
             doest
             not
             
             well
             ,
             sin
             lyeth
             at
             the
             door
             .
             Like
             a
             savage
             Bear
             ,
             or
             Mastiffe-dog
             ,
             or
             a
             Blood-hound
             .
             So
             long
             as
             thou
             keepest
             within
             doors
             ,
             that
             is
             (
             as
             the
             Fathers
             expound
             it
             )
             as
             long
             as
             thou
             livest
             ,
             thou
             mayest
             happily
             escape
             punishment
             for
             thy
             sin
             ,
             but
             whensoever
             thou
             goest
             out
             of
             the
             doors
             ,
             out
             of
             this
             life
             ,
             then
             
               vae
               tibi
            
             ,
             he
             will
             flye
             upon
             thee
             ,
             then
             this
             Blood-hound
             will
             never
             lose
             the
             sent
             ,
             till
             he
             have
             brought
             thee
             to
             perdition
             and
             destruction
          
           
             More
             directly
             :
             for
             the
             Reward
             ,
             it
             s
             to
             them
             that
             doe
             well
             .
             1.
             
             For
             temporal
             
             benefits
             in
             this
             life
             :
             Because
             Joseph
             feared
             God
             ,
             the
             Lord
             made
             all
             things
             prosper
             under
             his
             hand
             .
             2.
             
             And
             secondly
             ,
             for
             eternal
             benefits
             ,
             felicity
             after
             this
             life
             .
             Enoch
             was
             
             〈◊〉
             to
             everlasting
             life
             ,
             because
             he
             walked
             with
             God.
             
          
           
             For
             punishment
             ,
             t
             is
             to
             them
             that
             do
             evil
             .
             First
             ,
             temporal
             punishment
             in
             this
             life
             ,
             as
             we
             see
             in
             the
             case
             of
             
               Adam
               ,
               Eve
               ,
               Cain
            
             ,
             and
             Josephs
             brethren
             :
             but
             especially
             in
             
             Pharaoh
             ,
             which
             made
             him
             cry
             out
             as
             we
             heard
             before
             ,
             
               Justus
               est
               Dominus
               ,
               &c.
            
             
             The
             Lord
             is
             righteous
             ,
             and
             I
             and
             my
             people
             are
             wicked
             .
             It
             was
             his
             sin
             drew
             those
             temporal
             plagues
             upon
             him
             .
             2.
             
             And
             secondly
             ,
             eternal
             punishment
             in
             the
             life
             to
             come
             .
             So
             we
             read
             of
             the
             Spirits
             in
             prison
             for
             being
             disobedient
             in
             the
             dayes
             
             of
             Noah
             ,
             who
             preached
             repentance
             to
             them
             :
             so
             that
             they
             were
             condemned
             for
             transgressing
             the
             law
             of
             God
             preached
             by
             Noah
             .
          
        
         
           
             CHAP.
             XVI
             .
          
           
             
               That
               the
               moral
               Law
               of
               God
               written
               by
               Moses
               ,
               was
               known
               to
               the
               Heathen
               .
               1.
               
               The
               act
               or
               work
               was
               known
               to
               them
               ,
               as
               it
               is
               proved
               in
               every
               precept
               of
               the
               〈◊〉
               ,
               yet
               their
               light
               more
               dimme
               in
               the
               1.
               2.
               4.
               10.
               
               S.
               Pauls
               three
               rules
               of
               
                 Pie
                 ,
                 sobrie
                 ,
                 juste
              
               ,
               known
               to
               them
               .
               2.
               
               They
               knew
               the
               manner
               of
               performance
               ,
               
                 Toti
                 ,
                 Totum
                 ,
                 Semper
              
               .
               3.
               
               They
               knew
               the
               rewards
               and
               punishments
               .
            
          
           
             AND
             thus
             we
             see
             ,
             that
             Gods
             written
             Law
             ,
             which
             is
             Natures
             Law
             ,
             hath
             all
             those
             conditions
             that
             any
             Law
             should
             have
             .
             For
             this
             Law
             ,
             which
             was
             before
             Moses
             ,
             was
             nothing
             else
             but
             
             Moses's
             Law
             in
             the
             hearts
             of
             men
             :
             as
             if
             a
             man
             would
             get
             a
             thing
             by
             heart
             that
             is
             not
             written
             .
             For
             what
             Laws
             then
             they
             had
             from
             GOD
             they
             kept
             in
             their
             hearts
             by
             tradition
             .
          
           
             But
             now
             peradventure
             they
             will
             say
             ,
             that
             these
             Laws
             and
             the
             four
             Rules
             ,
             appear
             onely
             in
             the
             Scripture
             ,
             and
             were
             observed
             by
             the
             Jewes
             and
             those
             mentioned
             in
             the
             Scripture
             onely
             ,
             but
             other
             Heathen
             took
             no
             notice
             of
             them
             ,
             nor
             used
             them
             by
             the
             light
             of
             Nature
             ,
             and
             therefore
             think
             themselves
             not
             bound
             to
             them
             ,
             but
             are
             at
             liberty
             to
             use
             ,
             or
             not
             use
             them
             .
          
           
             To
             this
             we
             say
             ,
             that
             by
             the
             writings
             of
             the
             Heathen
             themselves
             it
             appears
             that
             they
             had
             these
             rules
             written
             in
             their
             hearts
             ,
             and
             received
             many
             of
             them
             ,
             the
             son
             from
             the
             fathers
             ascending
             even
             to
             Noahs
             sons
             ,
             
               Sem
               ,
               Ham
            
             ,
             and
             Japhet
             ,
             though
             in
             some
             of
             the
             Commandements
             it
             may
             not
             seem
             so
             plain
             as
             in
             the
             rest
             ,
             for
             in
             every
             Commandement
             they
             introduced
             some
             corruptions
             of
             their
             own
             heads
             ,
             and
             declined
             diversly
             from
             Gods
             Law.
             
          
           
             First
             ,
             for
             six
             of
             the
             Commandements
             it
             is
             manifest
             ,
             as
             the
             3.
             5.
             6.
             7.
             8
             9.
             the
             more
             
             obscure
             are
             the
             1.
             2.
             4.
             10.
             
          
           
             3.
             
             For
             the
             third
             Commandement
             .
             It
             was
             a
             law
             among
             the
             Egyptians
             ,
             
               Perjuri
               poena
               capitali
               plectentur
            
             ,
             let
             the
             perjured
             be
             punished
             with
             death
             ,
             as
             
               Diodorus
               Siculus
            
             reporteth
             .
             And
             it
             was
             the
             law
             of
             Rome
             in
             the
             12
             Tables
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             swear
             not
             
             rashly
             .
             And
             Sophocles
             saith
             ,
             that
             when
             an
             oath
             is
             taken
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             soul
             
             will
             be
             more
             cautions
             to
             sin
             against
             God
             and
             to
             injure
             man.
             
          
           
             5.
             
             For
             the
             fifth
             ,
             Homer
             saith
             of
             one
             that
             had
             a
             misfortune
             ,
             that
             it
             came
             
               quia
               parentes
               non
               honoravit
            
             ,
             because
             he
             honoured
             not
             his
             parents
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             he
             would
             not
             render
             the
             duty
             of
             a
             childe
             to
             his
             father
             ,
             therefore
             his
             dayes
             were
             not
             prolonged
             :
             and
             another
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             live
             well
             and
             nourish
             thy
             parents
             in
             their
             age
             .
             And
             Menander
             saith
             ,
             that
             he
             which
             honoured
             his
             parents
             ,
             shall
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             live
             long
             and
             happily
             .
             And
             for
             superiours
             ,
             Charondas
             (
             said
             in
             his
             laws
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             neglect
             of
             our
             aged
             parents
             is
             extremity
             of
             wrong
             .
          
           
             6.
             
             For
             the
             sixth
             ,
             there
             is
             no
             question
             ,
             every
             Nation
             held
             it
             as
             a
             Canon
             of
             their
             Law
             ,
             
               Homicida
               quod
               fecit
               ,
               expectet
            
             ,
             Let
             a
             murtherer
             expect
             losse
             of
             life
             ,
             as
             he
             deprived
             another
             of
             it
             :
             and
             therefore
             they
             all
             punished
             murtherers
             with
             losse
             of
             life
             .
          
           
             7.
             
             For
             the
             seventh
             ,
             it
             was
             the
             saying
             of
             
               Licurgus
               ,
               Fuge
               nomen
               Moechi
               ,
               si
               mortem
               fugies
               ,
            
             Avoid
             adultery
             ,
             so
             shalt
             thou
             avoid
             untimely
             death
             :
             and
             Stephanus
             out
             of
             Nicostratus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             He
             that
             will
             live
             in
             this
             city
             and
             not
             dye
             ,
             let
             him
             abhor
             adultery
             .
             And
             Menander
             censureth
             adultery
             as
             a
             
             sin
             disgraceful
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             because
             the
             price
             of
             it
             is
             death
             .
          
           
             8.
             
             For
             the
             eighth
             ,
             Demosthenes
             against
             Timocrates
             alledgeth
             plainly
             the
             Lacedemonian
             law
             ,
             in
             the
             very
             words
             of
             this
             Law
             ,
             Thou
             shalt
             not
             steal
             .
             And
             
               He
               siods
            
             precent
             enjoyneth
             men
             ,
             not
             to
             possesse
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             stolne
             goods
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             given
             by
             Gods
             providence
             .
          
           
             9.
             
             For
             the
             ninth
             ,
             it
             was
             one
             of
             the
             Laws
             of
             the
             twelve
             Tables
             at
             
               Rome
               ,
               Qui
               falsum
               testimonium
               dixerit
               ,
               Tarpeio
               Saxo
               dejiciatur
               ,
            
             Hee
             that
             shall
             beare
             false
             witnesse
             ,
             let
             him
             be
             cast
             down
             from
             the
             Tarpeian
             Rock
             .
             And
             Phocylides
             counselleth
             not
             to
             utter
             lyes
             ,
             but
             to
             speak
             the
             truth
             in
             all
             things
             .
          
           
             Now
             in
             the
             other
             four
             they
             had
             a
             dimmer
             light
             ,
             for
             they
             were
             not
             so
             manifest
             to
             them
             .
          
           
             1.
             
             For
             the
             first
             ,
             though
             wee
             finde
             most
             of
             them
             speaking
             of
             gods
             in
             the
             plural
             number
             ,
             yet
             it
             was
             well
             known
             to
             the
             Philosophers
             ,
             that
             there
             was
             but
             one
             God
             ,
             and
             especially
             to
             Pythagoras
             ,
             who
             could
             say
             ,
             
               Si
               quis
               se
               deum
               dixerit
               paepter
               unum
               qui
               omnia
               fecerit
               ,
               novum
               faciat
               mundum
               ,
            
             If
             any
             one
             shall
             say
             that
             he
             is
             a
             god
             ,
             but
             he
             that
             made
             all
             things
             ,
             let
             him
             prove
             it
             ,
             by
             making
             a
             new
             World.
             And
             so
             Sophocles
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               unus
               in
               veritate
               unus
               Deus
            
             ,
             There
             is
             one
             in
             truth
             ,
             there
             is
             one
             God
             ,
             and
             so
             said
             Orpheus
             and
             Varro
             :
             and
             this
             they
             maintained
             in
             their
             Schools
             .
          
           
             2.
             
             For
             the
             second
             ,
             they
             agreed
             ,
             that
             every
             god
             should
             be
             worshipped
             according
             to
             the
             manner
             that
             himself
             should
             think
             best
             .
             So
             Socrates
             in
             
               Plato's
               Respublica
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             every
             god
             should
             be
             worshipped
             as
             he
             liked
             .
             And
             this
             is
             the
             very
             foundation
             of
             the
             second
             Commandement
             .
             But
             for
             the
             thing
             it self
             ,
             
               S.
               Augustine
            
             
             out
             of
             Varro
             saith
             ,
             That
             Varro
             did
             much
             approve
             of
             the
             Jews
             religion
             ,
             because
             
             it
             excluded
             Images
             ,
             holding
             it
             the
             best
             way
             to
             keep
             Religion
             undefiled
             by
             excluding
             them
             ;
             and
             that
             if
             all
             people
             else
             had
             taken
             that
             course
             ,
             it
             had
             been
             a
             means
             to
             take
             away
             much
             trifling
             .
          
           
             4.
             
             For
             the
             fourth
             ,
             very
             little
             is
             to
             bee
             found
             ,
             and
             yet
             they
             had
             this
             Canon
             among
             them
             ,
             that
             
               numerus
               septenarius
            
             ,
             the
             number
             of
             seven
             was
             
               numerus
               quietis
            
             ,
             a
             number
             of
             rest
             ,
             and
             that
             it
             was
             
               Deo
               gratissimus
            
             ,
             a
             number
             pleasing
             to
             God.
             From
             which
             ,
             and
             from
             the
             report
             they
             heard
             of
             the
             Jews
             observing
             the
             seventh
             〈◊〉
             rest
             ,
             they
             might
             have
             gathered
             a
             conclusion
             ,
             that
             God
             would
             have
             rest
             upon
             that
             day
             .
             And
             it
             was
             their
             practise
             in
             their
             funerals
             to
             have
             their
             〈◊〉
             ,
             the
             seventh
             day
             aster
             a
             mans
             death
             ,
             and
             seven
             dayes
             together
             they
             would
             mourn
             and
             they
             gave
             their
             children
             names
             the
             seventh
             day
             after
             their
             birth
             ,
             and
             all
             this
             because
             they
             held
             it
             Saturns
             number
             .
          
           
             10.
             
             For
             the
             tenth
             ,
             Menander
             hath
             this
             saying
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             do
             not
             concupiscere
             ,
             or
             desire
             ,
             so
             much
             as
             another
             mans
             pin
             or
             button
             .
             And
             indeed
             ,
             though
             in
             their
             Lawes
             they
             never
             touched
             this
             ,
             yet
             the
             scope
             of
             them
             all
             did
             tend
             and
             drive
             to
             this
             end
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               non
               concupiscere
            
             ,
             they
             were
             against
             concupiscence
             .
             And
             hence
             we
             may
             conclude
             with
             Saint
             Paul
             ,
             Rom.
             2.
             15.
             
             That
             the
             Gentiles
             ,
             having
             the
             Law
             written
             in
             their
             hearts
             ,
             were
             inexcusable
             .
          
           
             Now
             to
             shew
             that
             the
             Heathen
             had
             also
             the
             rules
             and
             grounds
             before
             mentioned
             ,
             we
             may
             thus
             prove
             .
          
           
             
             
               1.
               
               There
               was
               written
               upon
               the
               door
               of
               the
               Temple
               of
               their
               god
               ,
               Apollo
               at
               Delphos
               ,
               in
               the
               upper
               part
               of
               it
               the
               letters
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               is
               ,
               Thou
               art
               :
               shewing
               thereby
               that
               God
               alone
               hath
               a
               being
               of
               himself
               ,
               and
               that
               we
               depend
               on
               him
               ;
               and
               that
               if
               any
               did
               ask
               〈◊〉
               at
               the
               Oracle
               ,
               they
               should
               do
               what
               the
               god
               commanded
               ,
               and
               that
               was
               
                 subdere
                 deo
                 quod
                 commune
                 habes
                 cum
                 angelis
                 ,
              
               to
               subject
               their
               Angel-like
               reason
               to
               God.
               
            
             
               2.
               
               Secondly
               ,
               upon
               one
               leaf
               of
               the
               door
               was
               written
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Nosce
                 reipsum
              
               ,
               know
               thy self
               ;
               that
               man
               should
               take
               notice
               how
               much
               better
               he
               was
               then
               beasts
               ,
               and
               his
               minde
               then
               his
               body
               :
               and
               knowing
               his
               soul
               to
               be
               better
               then
               theirs
               ,
               he
               should
               not
               abase
               it
               with
               vile
               things
               ;
               and
               that
               was
               
                 subdere
                 rationi
                 ,
                 quod
                 commune
                 habet
                 cum
                 brutis
                 ,
              
               to
               subdue
               to
               reason
               those
               faculties
               which
               were
               common
               with
               beasts
               .
            
             
               3.
               
               Thirdly
               ,
               upon
               the
               other
               leaf
               was
               written
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               rule
               of
               sober
               living
               ,
               against
               covetousnesse
               and
               profutenesse
               ,
               
                 fac
                 quod
                 vis
                 pati
              
               ,
               doe
               as
               thou
               wouldst
               have
               done
               unto
               thee
               ,
               to
               avoid
               injustice
               .
               Besides
               this
               ,
               they
               had
               
                 legem
                 〈◊〉
              
               ,
               a
               law
               of
               retaliation
               ,
               like
               for
               like
               ,
               
                 &
                 nemo
                 facit
                 injuriam
                 ,
                 qui
                 velit
                 idem
                 sibi
                 fieri
                 ,
              
               no
               man
               commits
               an
               injury
               or
               doth
               wrong
               ,
               that
               would
               be
               willing
               to
               have
               the
               like
               done
               to
               himself
               .
               And
               therefore
               when
               the
               Emperour
               
                 Alexander
                 Severus
              
               heard
               this
               sentence
               ,
               
                 Quod
                 tibi
                 fieri
                 non
                 vis
                 ,
                 alteri
                 ne
                 feceris
                 ,
              
               do
               not
               that
               to
               another
               which
               thou
               wouldest
               not
               have
               done
               to
               thy self
               ,
               he
               ever
               after
               used
               it
               to
               malefactours
               ,
               and
               caused
               it
               to
               be
               graven
               in
               his
               plate
               .
               And
               thus
               we
               see
               the
               Heathen
               had
               rules
               for
               their
               actions
               ,
               and
               for
               the
               whole
               substance
               of
               their
               obedience
               .
               So
               much
               then
               for
               the
               Action
               .
            
          
           
             Secondly
             ,
             for
             the
             manner
             .
             
               Toti
               ,
               Totum
               ,
               Semper
            
             or
             
               Toto
               tempore
            
             .
          
           
             
               1.
               
               For
               Toti
               ,
               they
               had
               this
               rule
               among
               them
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               We
               must
               do
               it
               with
               all
               
               our
               minde
               ,
               strength
               ,
               heart
               ,
               and
               affection
               ,
               else
               not
               at
               all
               .
            
             
               2.
               
               For
               Totum
               ,
               the
               whole
               duty
               .
               T
               is
               Plutarchs
               comparison
               ,
               if
               we
               eat
               not
               up
               the
               whole
               fish
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               it
               will
               do
               us
               no
               good
               ,
               but
               harm
               ,
               but
               if
               we
               eat
               it
               all
               ,
               it
               will
               be
               wholsome
               and
               medicinable
               both
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               So
               they
               found
               fault
               with
               Caesar
               for
               using
               this
               sentence
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Si
                 violandum
                 est
                 jus
                 ,
                 regnandi
                 causa
                 violandum
                 ,
                 in
                 〈◊〉
                 rebus
                 pietatem
                 colas
                 ?
              
               If
               justice
               be
               to
               be
               broken
               ,
               it
               would
               be
               for
               a
               kingdom
               ,
               in
               other
               things
               live
               godly
               .
               And
               this
               is
               the
               case
               of
               every
               sinner
               :
               so
               the
               unclean
               person
               saith
               .
               If
               ever
               chastity
               be
               to
               be
               violated
               ,
               it
               is
               for
               Bathsheba
               ,
               in
               others
               it
               shall
               be
               kept
               .
               So
               
                 Plautus
                 ,
                 Solis
                 amatoriis
                 perjuriis
                 dii
                 dabunt
                 veniam
                 ,
              
               the
               gods
               will
               pardon
               perjuries
               in
               lovers
               only
               .
               But
               justice
               must
               be
               totally
               kept
               and
               not
               broken
               for
               any
               respect
               ,
               nor
               any
               other
               vertue
               ,
               if
               we
               so
               do
               ,
               we
               omit
               part
               of
               the
               whole
               and
               entire
               duty
               required
               of
               us
               ,
               this
               the
               Heathen
               knew
               .
            
             
               3.
               
               For
               Semper
               or
               
                 toto
                 tempore
              
               ,
               all
               the
               dayes
               of
               our
               life
               .
               They
               held
               ,
               that
               a
               good
               man
               should
               continue
               so
               to
               his
               end
               :
               they
               resembled
               him
               to
               a
               tetragonism
               ,
               all
               sides
               alike
               ,
               like
               to
               a
               Dye
               ,
               they
               would
               have
               him
               to
               be
               
                 homo
                 quadratus
              
               ,
               ever
               like
               himself
               ,
               never
               like
               to
               a
               Camelion
               often
               changing
               his
               colour
               ,
               inconstant
               ,
               sometimes
               good
               ,
               sometime
               bad
               ,
               now
               in
               ,
               now
               out
               ,
               but
               he
               must
               continue
               ever
               one
               and
               the
               same
               .
            
          
           
             1.
             
             For
             the
             reward
             we
             see
             that
             they
             held
             ,
             that
             their
             god
             Jupiter
             had
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             sheet
             
             of
             Parchmine
             made
             of
             the
             skin
             of
             that
             Goat
             that
             nourished
             him
             ,
             wherein
             he
             wrote
             
             all
             mens
             deeds
             ,
             and
             for
             those
             that
             had
             done
             well
             ,
             he
             had
             his
             three
             graces
             to
             reward
             them
             in
             this
             life
             ,
             and
             his
             Elisian
             fields
             in
             the
             world
             to
             come
             ,
             answerable
             to
             Paradise
             in
             Scripture
             .
          
           
             2.
             
             And
             for
             punishment
             they
             likewise
             held
             ,
             that
             he
             had
             his
             three
             Erinnyes
             or
             Furies
             in
             this
             life
             :
             and
             
               Tartarus
               ,
               Styx
            
             ,
             and
             Cacytus
             in
             the
             life
             to
             come
             ,
             according
             to
             Tophet
             and
             Gehenna
             in
             Scripture
             .
          
           
             And
             thus
             we
             see
             that
             the
             〈◊〉
             are
             inexcusable
             ,
             having
             all
             the
             parts
             of
             the
             Law
             
             within
             them
             written
             in
             their
             hearts
             ,
             to
             accuse
             or
             excuse
             them
             .
          
        
         
           
           
             CHAP.
             XVII
             .
          
           
             
               Questions
               about
               the
               Law.
               1.
               
               Why
               it
               was
               written
               by
               Moses
               ,
               seeing
               it
               was
               written
               before
               in
               mens
               hearts
               .
               How
               the
               light
               of
               Nature
               became
               Divine
               ,
               three
               causes
               of
               it
               :
               it
               was
               deserved
               in
               three
               respects
               .
               Why
               the
               Law
               was
               given
               at
               this
               time
               .
               Why
               onely
               to
               the
               Jews
               .
               All
               the
               four
               parts
               of
               a
               Law
               are
               in
               the
               Law
               written
               .
               1.
               
               The
               Act.
               2.
               
               The
               Manner
               .
               3.
               
               The
               Rewards
               .
               4.
               
               Punishments
               .
               2.
               
               Whether
               any
               can
               keep
               the
               Law.
               How
               God
               is
               just
               in
               requiring
               that
               which
               we
               cannot
               perform
               .
               An
               addition
               about
               power
               of
               keeping
               the
               Law
               Evangelical
               .
               Adam
               lost
               his
               ability
               ,
               not
               efficienter
               ,
               but
               meritorie
               .
               God
               alwayes
               gives
               ,
               or
               is
               ready
               to
               give
               power
               to
               do
               what
               he
               requires
               ,
               if
               we
               be
               not
               wanting
               to
               our selves
               .
               How
               Christ
               hath
               fulfilled
               the
               Law
               ,
               how
               we
               keep
               it
               by
               faith
               .
               3.
               
               Why
               God
               promises
               life
               to
               the
               keeping
               of
               the
               Law
               ,
               if
               we
               cannot
               keep
               it
               .
            
          
           
             NOw
             here
             a
             question
             may
             be
             made
             .
             If
             the
             law
             of
             Moses
             were
             thus
             written
             in
             
             their
             hearts
             before
             ,
             to
             what
             end
             was
             it
             given
             them
             ,
             or
             what
             needed
             God
             afterwards
             to
             have
             written
             it
             in
             Tables
             of
             stone
             ?
          
           
             We
             answer
             ,
             the
             reason
             was
             ,
             because
             the
             former
             law
             ,
             though
             it
             were
             whole
             in
             
             Paradise
             ,
             yet
             afterwards
             by
             Adams
             fall
             ,
             it
             was
             broken
             into
             shards
             and
             fragments
             ,
             all
             to
             pieces
             ,
             and
             afterward
             every
             piece
             was
             broken
             smaller
             and
             smaller
             ,
             so
             as
             the
             light
             of
             Nature
             thereby
             grew
             dimmer
             and
             dimmer
             .
             And
             therefore
             lest
             it
             should
             be
             clean
             put
             out
             ,
             because
             the
             writing
             in
             the
             heart
             would
             not
             be
             sufficient
             ,
             but
             daily
             decayed
             ,
             it
             was
             necessary
             that
             it
             should
             be
             written
             in
             tables
             of
             stone
             ,
             and
             set
             before
             the
             eyes
             of
             all
             ,
             that
             by
             daily
             viewing
             it
             ,
             it
             might
             be
             brought
             again
             into
             their
             hearts
             .
          
           
             If
             it
             be
             questioned
             again
             ,
             how
             it
             came
             to
             passe
             ,
             that
             these
             laws
             of
             Nature
             were
             blotted
             out
             ,
             and
             how
             the
             light
             thereof
             came
             to
             be
             dimmer
             and
             dimmer
             ,
             we
             answer
             ,
             that
             the
             reasons
             are
             three
             .
          
           
             
               1.
               
               Because
               men
               did
               what
               they
               could
               ,
               to
               blot
               it
               out
               themselves
               .
               
                 〈◊〉
                 intelligere
              
               ,
               men
               would
               not
               understand
               :
               and
               the
               reason
               why
               they
               would
               be
               so
               ignorant
               was
               ,
               because
               when
               they
               had
               done
               ill
               and
               communed
               with
               their
               own
               hearts
               ,
               they
               found
               presently
               an
               accuser
               in
               them
               ;
               so
               that
               not
               daring
               to
               look
               into
               themselves
               ,
               when
               they
               had
               done
               ill
               ,
               they
               would
               not
               be
               checked
               ,
               and
               as
               S.
               Augustine
               saith
               ,
               
                 facti
                 sunt
                 fugitivi
                 a
                 cordibus
                 suis
                 ,
              
               they
               became
               fugitives
               from
               their
               own
               hearts
               .
               Therefore
               to
               cure
               this
               evil
               ,
               it
               was
               expedient
               ,
               when
               they
               had
               put
               it
               out
               of
               their
               hearts
               ,
               that
               the
               law
               should
               be
               written
               ,
               to
               be
               ever
               in
               their
               sight
               ,
               that
               thereby
               it
               might
               be
               brought
               back
               again
               into
               their
               hearts
               ,
               
                 unde
                 fūgerunt
              
               ,
               from
               whence
               they
               had
               driven
               it
               .
            
             
               2.
               
               Because
               as
               Christ
               said
               ,
               there
               came
               a
               
                 Super
                 seminator
              
               ,
               another
               Sower
               ,
               the
               Devil
               ,
               
               who
               sowed
               tares
               (
               false
               principles
               )
               in
               their
               hearts
               ,
               as
               
                 Eritis
                 dii
                 cognoscentes
                 〈◊〉
              
               
               &
               malum
               ,
               ye
               shall
               be
               as
               gods
               knowing
               good
               and
               evil
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Bonum
                 est
                 quod
                 prodest
              
               ,
               that
               is
               to
               be
               counted
               good
               that
               doth
               us
               good
               ,
               and
               the
               like
               Now
               thesetares
               overgrowing
               and
               overmastering
               the
               good
               wheat
               ,
               it
               was
               fit
               that
               the
               good
               seed
               should
               be
               sowen
               again
               :
               and
               that
               it
               might
               not
               be
               corrupted
               again
               ,
               it
               was
               necessary
               that
               the
               Law
               should
               be
               delivered
               in
               Tables
               of
               stone
               ,
               to
               remain
               ever
               to
               be
               looked
               upon
               ,
               and
               not
               forgotten
               .
            
             
               3.
               
               Thirdly
               ,
               God
               inflicted
               the
               punishment
               of
               blindnesse
               upon
               them
               ,
               as
               S.
               Augustine
               saith
               ,
               
                 Lege
                 infatigabili
                 spargit
                 〈◊〉
                 paenales
                 caecitates
                 super
                 illicitas
                 cupiditates
                 ,
              
               when
               men
               went
               after
               their
               own
               lusts
               ,
               and
               neglected
               the
               light
               of
               nature
               which
               God
               had
               written
               in
               their
               hearts
               ,
               and
               would
               not
               cherish
               it
               ,
               it
               pleased
               God
               to
               send
               upon
               them
               the
               spirit
               of
               slumber
               and
               giddinesse
               .
            
          
           
             And
             thus
             having
             spoken
             of
             their
             knowledge
             ,
             let
             us
             now
             see
             their
             practise
             .
             And
             by
             this
             ,
             they
             deserved
             the
             losse
             of
             the
             light
             of
             Nature
             three
             wayes
             .
          
           
             
               1.
               
               In
               respect
               of
               God.
               Because
               ,
               whatsoever
               things
               or
               Arts
               they
               invented
               ,
               or
               whatsoever
               
               else
               they
               understood
               ,
               they
               attributed
               not
               to
               God
               ,
               but
               to
               their
               own
               industry
               ,
               sacrificing
               to
               their
               own
               nets
               ,
               as
               the
               Prophet
               .
               And
               as
               S.
               Paul
               ,
               professing
               themselves
               
               to
               be
               wise
               ,
               and
               therefore
               (
               as
               he
               saith
               )
               they
               became
               fools
               ,
               and
               had
               the
               reward
               of
               their
               folly
               ,
               God
               gave
               them
               up
               .
            
             
               2.
               
               Again
               ,
               whereas
               the
               goodnesse
               of
               every
               action
               should
               be
               for
               the
               end
               ,
               all
               their
               actions
               were
               either
               for
               a
               wrong
               end
               ,
               or
               none
               at
               all
               .
               As
               the
               Epicures
               end
               was
               for
               pleasure
               .
               
               The
               
                 Platonists
                 ob
                 praxim
                 politicam
              
               ,
               for
               policy
               .
               The
               Stoicks
               for
               the
               action
               it
               〈◊〉
               ,
               
                 Officium
                 propter
                 〈◊〉
              
               or
               
                 propter
                 virtutem
              
               ,
               doing
               their
               dutie
               for
               their
               duties
               ,
               〈◊〉
               vertues
               own
               sake
               ,
               none
               for
               the
               glory
               of
               God.
               But
               we
               know
               ,
               that
               
                 Officium
                 est
                 propter
                 quiddam
                 altius
                 officio
                 ,
              
               for
               something
               more
               excellent
               then
               then
               the
               duty
               it
               
               self
               ,
               that
               is
               for
               the
               glory
               of
               God.
               For
               he
               saith
               ,
               My
               glory
               will
               I
               not
               give
               to
               another
               .
               But
               they
               robbed
               God
               of
               this
               glory
               .
            
             
               3.
               
               Lastly
               ,
               whereas
               God
               is
               no
               〈◊〉
               offended
               ,
               yea
               more
               for
               the
               breach
               of
               the
               〈◊〉
               Table
               ,
               then
               of
               the
               second
               ;
               and
               in
               the
               second
               Table
               more
               with
               Adultery
               then
               Theft
               :
               they
               go
               another
               way
               ,
               and
               set
               down
               great
               punishments
               for
               Thefts
               ,
               and
               such
               things
               as
               are
               committed
               against
               themselves
               ,
               or
               concern
               them
               ;
               but
               when
               they
               come
               to
               blasphemy
               and
               other
               sins
               that
               are
               injurious
               and
               derogatory
               to
               Gods
               honour
               ,
               they
               regard
               not
               them
               ,
               nor
               set
               any
               (
               or
               at
               least
               little
               )
               punishment
               upon
               them
               ,
               as
               if
               they
               concerned
               not
               them
               at
               all
               .
            
          
           
             In
             respect
             of
             Men.
             Take
             the
             second
             Table
             ,
             in
             which
             is
             contained
             the
             duty
             of
             
             Parents
             and
             Children
             .
             They
             were
             so
             unnatural
             ,
             that
             they
             did
             sacrifice
             their
             own
             sons
             ,
             and
             daughters
             to
             Devils
             .
             And
             for
             Children
             though
             they
             were
             undutiful
             to
             Parents
             ,
             
             
             and
             releeved
             them
             not
             ,
             yet
             they
             had
             their
             Corban
             for
             it
             :
             a
             child
             might
             neglect
             his
             duty
             towards
             his
             Parents
             if
             he
             vowed
             to
             bestow
             a
             gift
             on
             the
             Temple
             .
             For
             stealth
             and
             robbery
             that
             was
             accounted
             no
             sin
             ,
             their
             Law
             bare
             them
             out
             :
             as
             in
             Sparta
             it
             was
             but
             ,
             
               Tu
               quoque
               fac
               simile
            
             ,
             do
             thou
             the
             like
             ,
             And
             for
             Adultery
             they
             allowed
             their
             
               nagas
               libidines
            
             ,
             extravagant
             lusts
             ,
             their
             abominable
             feasts
             to
             Venus
             ,
             and
             their
             Stewes
             to
             maintain
             them
             .
          
           
             In
             respect
             of
             themselves
             .
             They
             practised
             and
             delighted
             in
             Gluttony
             and
             Drunkennesse
             ,
             
             which
             was
             accounted
             no
             sin
             ,
             but
             a
             vertue
             and
             used
             after
             their
             sacrifices
             ,
             insomuch
             as
             Saint
             Augustine
             saith
             of
             them
             ,
             they
             did
             
               mensuras
               bibere
               sine
               mensura
            
             ,
             drink
             measures
             without
             measure
             :
             and
             it
             was
             accounted
             a
             commendable
             thing
             among
             them
             .
             No
             marveil
             then
             if
             in
             these
             respects
             ,
             all
             those
             things
             considered
             ,
             that
             God
             plagued
             them
             with
             blindnesse
             and
             darknesse
             ,
             for
             such
             intollerable
             abuse
             of
             that
             light
             they
             had
             .
          
           
             Thus
             mans
             heart
             being
             an
             ill
             Custos
             or
             keeper
             of
             the
             Law
             ,
             and
             ignorantia
             ignorance
             being
             made
             
               poena
               ignorantiae
            
             the
             punishment
             of
             ignorance
             ,
             and
             so
             the
             Law
             being
             almost
             blotted
             out
             ,
             it
             was
             necessary
             it
             should
             be
             written
             ,
             so
             as
             it
             might
             abide
             for
             ever
             .
             When
             God
             had
             made
             an
             end
             of
             communing
             with
             Moses
             upon
             mount
             Sinai
             ,
             he
             gave
             him
             two
             Tables
             of
             Testimony
             ,
             Tables
             of
             Stone
             written
             with
             his
             
             own
             finger
             ,
             which
             had
             a
             signe
             and
             resemblance
             ,
             and
             indeed
             contained
             summarily
             the
             Law
             of
             nature
             .
             But
             after
             they
             were
             broken
             in
             pieces
             by
             Moses
             moved
             to
             wrath
             against
             the
             Israelites
             for
             their
             idolatry
             to
             the
             Molten
             Calf
             ,
             then
             were
             two
             Tables
             
             made
             again
             by
             Moses
             ,
             but
             the
             Law
             was
             written
             in
             them
             by
             God
             ,
             this
             Law
             was
             
             called
             Moses
             Law
             ,
             because
             it
             was
             delivered
             to
             the
             Israelites
             by
             his
             ministery
             :
             ever
             since
             it
             hath
             been
             delivered
             to
             succeeding
             ages
             by
             the
             ministery
             of
             Man.
             
          
           
             Now
             it
             was
             necessary
             that
             this
             Law
             should
             be
             given
             at
             this
             time
             in
             these
             respects
             .
          
           
             1.
             
             Because
             now
             ,
             not
             onely
             the
             Gentiles
             walked
             in
             the
             vanity
             of
             their
             own
             hearts
             ,
             but
             the
             Israelites
             the
             seed
             of
             Abraham
             (
             to
             whom
             God
             had
             bound
             himself
             
             by
             promise
             )
             were
             addicted
             to
             the
             Idol-worship
             of
             Egypt
             ,
             and
             having
             lived
             long
             in
             Egypt
             ,
             had
             almost
             lost
             the
             knowledge
             of
             sacrificing
             to
             ,
             and
             tru
             ly
             worshipping
             of
             of
             God.
             So
             that
             had
             not
             God
             at
             this
             time
             taken
             his
             people
             apart
             from
             other
             Nations
             into
             the
             wildernesse
             ,
             and
             there
             as
             it
             were
             schooled
             them
             apart
             ,
             and
             taught
             them
             his
             Law
             ,
             and
             given
             it
             to
             them
             written
             ,
             to
             be
             preserved
             for
             posterity
             ,
             the
             whole
             world
             (
             in
             probability
             )
             would
             have
             been
             (
             if
             dim
             before
             )
             stark
             blinde
             at
             length
             ,
             and
             wholly
             ignorant
             of
             Gods
             Law.
             
          
           
             2.
             
             Nor
             did
             God
             give
             his
             Law
             to
             all
             the
             world
             at
             once
             ,
             nor
             write
             it
             in
             the
             manifold
             and
             different
             tongues
             of
             the
             Nations
             ,
             but
             first
             imparted
             it
             to
             Moses
             and
             Aaron
             ,
             and
             the
             Elders
             of
             the
             Jews
             ,
             that
             by
             them
             it
             might
             be
             communicated
             to
             the
             whole
             body
             of
             that
             people
             ,
             in
             the
             ancient
             tongue
             kept
             ever
             since
             Adams
             time
             by
             the
             Patriarchs
             ,
             as
             is
             commonly
             thought
             .
             And
             then
             did
             God
             make
             this
             his
             people
             so
             famous
             in
             regard
             of
             the
             wonderful
             miracles
             wrought
             amongst
             them
             ,
             his
             admirable
             dealings
             with
             them
             ,
             his
             temple
             and
             worship
             granted
             to
             them
             :
             that
             the
             world
             before
             Christs
             coming
             could
             not
             plead
             ignorance
             .
             Besides
             whereas
             the
             Gentiles
             had
             departed
             from
             God
             ,
             yet
             such
             was
             his
             mercy
             ,
             that
             he
             left
             the
             way
             open
             for
             the
             Israelites
             to
             call
             them
             
             again
             to
             the
             truth
             ,
             and
             for
             their
             reentrance
             into
             the
             true
             Church
             ,
             and
             becoming
             Pr
             selytes
             .
          
           
             Now
             then
             come
             we
             to
             shew
             ,
             that
             in
             this
             written
             Law
             of
             Moses
             are
             all
             the
             four
             properties
             which
             are
             in
             all
             Laws
             .
             1.
             
             Preceptum
             ,
             a
             rule
             for
             our
             actions
             .
             2.
             
             Modus
             the
             manner
             how
             to
             observe
             that
             Rule
             .
             3.
             4.
             
             
               Praemium
               &
               poena
            
             ,
             The
             reward
             for
             keeping
             ,
             and
             the
             punishment
             for
             breaking
             it
             .
          
           
             1.
             
             First
             ,
             that
             it
             is
             a
             Rule
             and
             precept
             for
             our
             Actions
             .
             The
             Psalmist
             saith
             .
             The
             Law
             
             of
             the
             Lord
             is
             a
             perfect
             Law
             ,
             &c.
             
             Every
             Law
             else
             is
             unperfect
             .
          
           
             2
             For
             the
             Manner
             .
             It
             requireth
             that
             Toti
             ,
             we
             be
             whole
             observers
             of
             the
             Law
             ,
             
             it
             commands
             ,
             that
             we
             do
             it
             with
             our
             whole
             soul
             and
             body
             .
             For
             we
             consist
             but
             of
             
             those
             two
             parts
             .
             And
             the
             soul
             likewise
             hath
             two
             parts
             ,
             the
             Minde
             and
             the
             Heart
             .
             Now
             God
             must
             be
             
               perfectus
               mentis
               scopus
            
             ,
             the
             mark
             at
             which
             the
             minde
             must
             wholly
             ayme
             ,
             the
             end
             of
             all
             our
             actions
             ,
             there
             must
             be
             
               plena
               intentio
               〈◊〉
               Deum
            
             ,
             look
             wholly
             to
             God
             in
             them
             .
             And
             the
             heart
             which
             is
             the
             will
             ,
             must
             be
             
               tota
               inflammata
            
             wholly
             inflamed
             .
             As
             for
             the
             Body
             ,
             every
             Member
             of
             it
             must
             be
             vsed
             ,
             and
             all
             the
             strength
             of
             it
             ,
             to
             perform
             the
             Law
             ,
             and
             be
             instruments
             of
             Righteousnesse
             ;
             
               toto
               corde
               ,
               totis
               viribns
            
             all
             our
             heart
             ,
             and
             all
             our
             strength
             must
             be
             imployed
             therein
             .
             
          
           
             For
             〈◊〉
             all
             the
             Law.
             Its
             Gods
             own
             wish
             concerning
             the
             people
             .
             O
             that
             there
             
             were
             such
             a
             heart
             in
             them
             ,
             that
             they
             would
             keep
             all
             my
             commandments
             alwayes
             :
             
             and
             it
             were
             very
             absurd
             to
             except
             any
             .
             For
             whereas
             God
             is
             perfectly
             wise
             ,
             if
             some
             of
             his
             precepts
             were
             needlesse
             ,
             then
             might
             he
             be
             taxed
             with
             folly
             ,
             in
             not
             leaving
             out
             them
             which
             were
             superfluous
             .
             And
             as
             none
             of
             Gods
             Laws
             must
             be
             left
             unkept
             ,
             so
             none
             but
             his
             or
             what
             is
             grounded
             upon
             them
             ,
             or
             not
             repugnant
             to
             them
             ,
             and
             imposed
             by
             lawful
             authority
             derived
             from
             him
             ,
             must
             be
             kept
             ;
             for
             then
             his
             wisdom
             would
             be
             likewise
             impeached
             ,
             if
             any
             thing
             thing
             besides
             his
             Law
             or
             without
             subordination
             to
             his
             ,
             were
             to
             be
             kept
             ;
             and
             the
             Law
             it self
             would
             be
             imperfect
             ,
             but
             it
             is
             neither
             defective
             ,
             nor
             hath
             any
             thing
             superfluous
             in
             it
             :
             and
             therefore
             God
             saith
             .
             Whatsoever
             thing
             I
             command
             you
             ,
             observe
             to
             do
             it
             ,
             thou
             shalt
             not
             adde
             thereto
             ,
             or
             
             diminish
             from
             it
             .
             Nothing
             must
             be
             commanded
             in
             Gods
             name
             ,
             as
             immediately
             from
             him
             ,
             but
             what
             he
             hath
             prescribed
             .
          
           
             For
             the
             Continuance
             .
             
               Tota
               in
               vita
               est
               〈◊〉
            
             ,
             It
             is
             to
             be
             kept
             alwayes
             ,
             all
             the
             
             dayes
             of
             our
             life
             .
             The
             place
             before
             quoted
             sheweth
             ,
             by
             the
             word
             [
             alwayes
             ]
             that
             to
             
             continue
             all
             our
             lives
             in
             his
             obedience
             ,
             is
             a
             part
             of
             the
             Law.
             And
             the
             same
             in
             effect
             ,
             he
             commandeth
             elsewhere
             ,
             Thou
             shalt
             Love
             the
             Lord
             thy
             God
             ,
             and
             keep
             his
             charge
             ,
             
             and
             his
             statutes
             ,
             and
             his
             judgements
             and
             his
             commandments
             alway
             .
             And
             in
             all
             places
             too
             ,
             for
             though
             the
             place
             includeth
             not
             the
             time
             ,
             yet
             the
             time
             includeth
             the
             place
             ,
             and
             therefore
             the
             house
             of
             Rimmon
             is
             not
             ,
             nor
             can
             be
             excepted
             .
             
          
           
             Thirdly
             for
             reward
             .
             If
             the
             Law
             be
             kept
             ,
             there
             is
             promise
             of
             reward
             .
             This
             Saint
             
             Paul
             confirms
             .
             Godlinesse
             (
             saith
             he
             )
             is
             profitable
             to
             all
             things
             ,
             having
             promise
             of
             the
             
             life
             that
             now
             is
             ,
             and
             of
             that
             which
             is
             to
             come
             .
             And
             our
             Saviour
             saith
             ,
             that
             they
             that
             have
             done
             good
             shall
             come
             forth
             of
             the
             grave
             to
             the
             resurrection
             of
             life
             .
             Saint
             
             Paul
             testifieth
             before
             Agrippa
             ,
             that
             the
             twelve
             Tribes
             do
             rest
             in
             hope
             of
             a
             Resurrection
             .
             
             And
             the
             opinion
             of
             the
             Sadduces
             that
             held
             the
             contrary
             was
             ever
             odious
             to
             the
             best
             Jews
             .
          
           
             Fourthly
             for
             punishment
             .
             If
             the
             Law
             be
             not
             kept
             after
             this
             manner
             ,
             first
             wholly
             ,
             
             but
             in
             a
             double
             heart
             ,
             then
             comes
             the
             Curse
             ,
             which
             the
             prophet
             denounceth
             ,
             Cursed
             is
             
             he
             that
             doth
             the
             work
             of
             the
             Lord
             negligently
             .
             And
             for
             the
             Totum
             .
             He
             that
             keepeth
             not
             the
             whole
             Law
             is
             accursed
             .
             Cursed
             is
             he
             that
             confirmeth
             not
             all
             the
             words
             
             of
             the
             law
             to
             do
             them
             ,
             and
             all
             the
             people
             shall
             say
             Amen
             .
             which
             very
             words
             Saint
             
             Paul
             reciteth
             to
             the
             Galatians
             ,
             〈◊〉
             he
             hath
             in
             stead
             of
             [
             confirmeth
             not
             ,
             ]
             continueth
             not
             ,
             and
             that
             is
             for
             the
             Semper
             or
             
               Toto
               tempore
            
             ,
             the
             keeping
             them
             alwayes
             ,
             all
             our
             life
             .
             And
             these
             being
             Gods
             Curses
             ,
             they
             are
             sure
             :
             for
             as
             when
             he
             said
             
               fiat
               lux
            
             ,
             let
             there
             be
             light
             ,
             and
             it
             was
             so
             ;
             so
             if
             he
             say
             Cursed
             ,
             it
             will
             be
             so
             too
             .
             And
             as
             there
             is
             a
             fulnesse
             of
             blessing
             to
             them
             that
             can
             keep
             this
             Law
             ,
             so
             there
             is
             a
             fulnesse
             of
             his
             wrath
             to
             them
             that
             break
             it
             :
             a
             Curse
             without
             a
             blessing
             for
             the
             one
             ,
             and
             a
             blessing
             
             without
             a
             Curse
             for
             the
             other
             .
             Curses
             for
             these
             in
             this
             life
             ,
             
               Si
               non
               obedietis
               &c.
            
             
             If
             ye
             will
             not
             harken
             to
             do
             all
             these
             commandments
             ,
             all
             these
             Curses
             shall
             come
             
             
             upon
             thee
             .
             As
             they
             follow
             there
             .
             And
             for
             the
             life
             to
             come
             .
             Their
             worm
             shall
             not
             die
             ,
             neither
             shall
             their
             fire
             be
             quenched
             ,
             as
             the
             prophet
             speaks
             ,
             which
             words
             our
             
             Saviour
             quoteth
             also
             .
             So
             that
             the
             Law
             of
             Moses
             for
             the
             moral
             part
             of
             it
             agreeth
             with
             the
             Law
             of
             Nature
             ,
             and
             what
             God
             commanded
             Moses
             to
             write
             for
             the
             instruction
             of
             the
             Israelites
             was
             in
             great
             part
             written
             in
             the
             hearts
             of
             the
             Heathen
             ,
             and
             in
             some
             measure
             practised
             by
             the
             better
             sort
             of
             them
             .
          
           
             Now
             if
             the
             question
             be
             asked
             ,
             which
             of
             us
             ,
             nay
             doth
             the
             best
             of
             us
             fulfil
             the
             Commandments
             ,
             or
             who
             hath
             so
             clean
             a
             heart
             that
             never
             lutted
             ,
             or
             indeed
             that
             lusteth
             not
             daily
             ?
             We
             answer
             confidently
             ,
             None
             .
             And
             to
             prove
             this
             Saint
             〈◊〉
             shall
             tell
             you
             (
             in
             the
             first
             seven
             chapters
             to
             the
             Romans
             )
             that
             both
             Jew
             and
             Gentile
             were
             defective
             ,
             and
             came
             short
             herein
             .
             Saint
             James
             saith
             ,
             
               In
               mult
               is
               offendimus
               omnes
            
             ,
             in
             
             many
             things
             we
             all
             offend
             .
             The
             prophet
             David
             by
             way
             of
             question
             saith
             ,
             Delicta
             
             
               quis
               intelligit
            
             ?
             who
             is
             there
             that
             understandeth
             how
             〈◊〉
             he
             offendeth
             .
             So
             that
             
               Septies
               in
               die
               cadit
               justus
            
             ,
             The
             best
             of
             us
             fals
             seven
             times
             a
             day
             ,
             which
             diverse
             take
             as
             meant
             of
             
             falling
             into
             sin
             ,
             though
             others
             ,
             very
             learned
             ,
             take
             it
             ,
             of
             falling
             into
             afflictions
             .
             And
             holy
             Job
             confessed
             ,
             that
             he
             could
             not
             answer
             one
             for
             a
             thousand
             .
             Lastly
             (
             to
             omit
             many
             )
             
             K.
             David
             speaks
             positively
             in
             regard
             of
             fulfilling
             the
             Law
             ,
             that
             ,
             In
             Gods
             sight
             shall
             no
             
             man
             living
             be
             justified
             ,
             that
             is
             ,
             if
             God
             should
             proceed
             according
             to
             strict
             justice
             .
          
           
             If
             then
             the
             case
             of
             the
             best
             be
             so
             ,
             another
             question
             ariseth
             ,
             Whether
             God
             be
             just
             in
             〈◊〉
             〈◊〉
             things
             to
             be
             kept
             ,
             and
             promising
             that
             whereof
             no
             man
             can
             be
             capable
             ,
             because
             no
             man
             can
             keep
             the
             Law.
             
          
           
             We
             answer
             that
             God
             is
             most
             just
             ,
             and
             there
             is
             no
             injustice
             in
             his
             proceedings
             .
             Though
             the
             matter
             be
             never
             so
             crooked
             ,
             yet
             the
             rule
             ought
             to
             be
             straight
             ,
             not
             like
             a
             〈◊〉
             rule
             .
             For
             God
             being
             perfectly
             just
             ,
             his
             Law
             must
             needs
             be
             perfectly
             just
             〈◊〉
             :
             for
             else
             if
             he
             had
             left
             out
             any
             part
             of
             the
             Law
             ,
             he
             might
             have
             seemed
             to
             〈◊〉
             sin
             .
          
           
             And
             if
             it
             be
             demanded
             ,
             why
             we
             were
             not
             made
             able
             to
             fulfill
             and
             perform
             it
             .
             Some
             answer
             thus
             ,
             That
             Adam
             was
             at
             first
             made
             fit
             and
             able
             ,
             and
             received
             strength
             to
             keep
             it
             ,
             in
             that
             perfection
             which
             was
             required
             :
             but
             he
             lost
             it
             .
             For
             Adam
             was
             like
             an
             evil
             〈◊〉
             ,
             that
             receiving
             money
             of
             his
             Master
             to
             do
             his
             busines
             spent
             it
             riotously
             ,
             〈◊〉
             became
             drunk
             by
             the
             way
             ,
             and
             so
             was
             not
             able
             to
             perform
             that
             work
             which
             his
             Master
             expected
             :
             yet
             the
             Master
             might
             lawfully
             exact
             it
             of
             him
             ,
             because
             he
             had
             before
             enabled
             him
             unto
             it
             :
             So
             God
             gave
             us
             ability
             at
             the
             first
             ,
             to
             do
             what
             he
             commanded
             ,
             but
             we
             having
             lost
             that
             ability
             vainly
             ,
             God
             may
             lawfully
             exact
             of
             us
             ,
             what
             he
             let
             us
             to
             do
             .
          
           
             But
             against
             this
             some
             object
             ,
             that
             seeing
             man
             lost
             this
             ability
             ,
             not
             efficienter
             ,
             but
             
             〈◊〉
             ,
             by
             Gods
             penal
             act
             depriving
             him
             of
             it
             ,
             it
             can
             no
             more
             stand
             with
             Gods
             justice
             
             and
             wisdom
             still
             to
             require
             the
             same
             obedience
             without
             new
             abilities
             ,
             then
             for
             a
             Magistrate
             ,
             having
             cut
             off
             a
             mans
             feet
             for
             some
             offence
             ,
             yet
             to
             require
             him
             to
             go
             to
             such
             a
             place
             ,
             and
             then
             to
             punish
             him
             for
             not
             going
             :
             and
             therefore
             it
             may
             be
             said
             ,
             that
             God
             never
             requires
             any
             thing
             of
             us
             ,
             but
             he
             either
             gives
             or
             is
             ready
             to
             give
             ability
             to
             do
             it
             ,
             if
             we
             be
             not
             wanting
             to
             our selves
             .
             And
             therefore
             as
             God
             requires
             obedience
             under
             the
             gospel
             ,
             so
             he
             enables
             us
             by
             his
             grace
             ,
             or
             is
             ready
             to
             enable
             ,
             if
             we
             seek
             to
             him
             to
             do
             what
             he
             requires
             :
             as
             to
             avoid
             every
             known
             and
             wilful
             sin
             ,
             and
             to
             perform
             the
             substance
             of
             every
             good
             duty
             ,
             though
             we
             are
             still
             subject
             to
             sins
             of
             Infirmity
             ,
             which
             we
             must
             labour
             against
             ,
             and
             though
             we
             come
             short
             of
             perfection
             in
             some
             degree
             ,
             yet
             we
             must
             aim
             at
             it
             ,
             and
             not
             rest
             in
             a
             perfection
             of
             parts
             .
             Thus
             euery
             Christian
             may
             and
             ought
             to
             keep
             the
             law
             of
             God
             ,
             as
             it
             is
             qualified
             and
             moderated
             in
             the
             Gospel
             ,
             so
             as
             to
             be
             free
             from
             all
             raigning
             sin
             ,
             and
             to
             perform
             every
             act
             commanded
             in
             sincerity
             ,
             and
             as
             this
             is
             possible
             by
             the
             grace
             of
             the
             gospel
             ,
             so
             it
             is
             necessary
             to
             salvation
             in
             all
             after
             their
             conversion
             ,
             and
             Repentance
             .
             As
             for
             that
             absolute
             perfection
             or
             freedom
             from
             all
             sin
             ,
             it
             is
             commanded
             too
             ,
             but
             not
             as
             actually
             necessary
             to
             salvation
             :
             but
             onely
             in
             our
             true
             and
             constant
             endeavour
             ,
             as
             that
             which
             we
             must
             aim
             at
             ,
             and
             come
             as
             neer
             to
             as
             we
             can
             ,
             though
             we
             do
             not
             attain
             it
             in
             this
             life
             .
             And
             thus
             it
             may
             be
             truely
             said
             ,
             that
             the
             Law
             ,
             though
             it
             cannot
             be
             kept
             in
             that
             absolute
             and
             exact
             manner
             ,
             which
             is
             required
             in
             the
             Covenant
             of
             works
             ,
             that
             is
             without
             the
             least
             omission
             ,
             or
             intermission
             ,
             in
             which
             sense
             God
             doth
             not
             now
             require
             it
             of
             us
             to
             salvation
             ,
             yet
             as
             it
             is
             required
             in
             the
             second
             Covenant
             according
             to
             the
             equity
             and
             moderation
             of
             the
             gospel
             ,
             it
             may
             by
             the
             grace
             of
             Christ
             be
             kept
             ,
             and
             must
             be
             kept
             by
             every
             true
             Christian
             ,
             so
             far
             as
             God
             requires
             it
             of
             us
             now
             :
             and
             this
             is
             〈◊〉
             Christian
             perfection
             which
             the
             Scripture
             often
             〈◊〉
             to
             ,
             and
             the
             Catholike
             Church
             of
             Christ
             ever
             acknowledged
             .
             God
             having
             made
             a
             second
             Covenant
             ,
             wherein
             there
             is
             a
             Law
             to
             be
             
             kept
             as
             well
             as
             promises
             to
             be
             beleeved
             ,
             requires
             obedience
             now
             not
             by
             vertue
             of
             the
             first
             covenant
             which
             is
             void
             ,
             but
             according
             to
             the
             second
             which
             is
             still
             in
             force
             ,
             whereby
             he
             is
             alwayes
             ready
             by
             such
             means
             and
             various
             dispensations
             as
             are
             agreable
             to
             his
             wisdom
             and
             justice
             to
             enable
             us
             to
             do
             what
             in
             this
             covenant
             is
             required
             .
          
           
             But
             an
             answer
             to
             the
             first
             question
             ,
             and
             that
             more
             fully
             ,
             you
             shall
             have
             in
             the
             words
             of
             the
             Apostle
             Romans
             8.
             3.
             
             What
             the
             Law
             could
             not
             do
             ,
             in
             that
             it
             was
             weak
             through
             the
             flesh
             ,
             God
             sending
             his
             own
             Son
             in
             the
             likenesse
             of
             sinful
             flesh
             ,
             and
             for
             sin
             condemned
             sin
             in
             the
             flesh
             .
             That
             the
             righteousnesse
             of
             the
             Law
             might
             be
             fulfilled
             in
             us
             ,
             who
             walk
             not
             after
             the
             flesh
             ,
             but
             after
             the
             spirit
             .
             In
             which
             words
             are
             two
             things
             principally
             to
             be
             observed
             .
          
           
             
               1.
               
               That
               the
               Law
               cannot
               now
               ,
               nor
               ever
               could
               justifie
               men
               :
               yet
               he
               layes
               not
               the
               fault
               on
               the
               Laws
               weaknesse
               (
               it
               being
               most
               perfect
               )
               but
               on
               our
               corrupt
               flesh
               .
               It
               is
               the
               flesh
               that
               cannot
               do
               that
               which
               the
               Law
               requires
               .
            
             
               2.
               
               The
               second
               ariseth
               out
               of
               the
               former
               :
               that
               is
               ,
               seeing
               that
               neither
               the
               Law
               could
               justifie
               us
               ,
               nor
               we
               perform
               what
               the
               Law
               required
               ,
               God
               ,
               (
               rich
               in
               mercy
               and
               goodnesse
               )
               sent
               his
               Son
               into
               the
               world
               ,
               that
               being
               incarnate
               here
               should
               die
               for
               us
               ,
               and
               by
               that
               means
               take
               away
               the
               guilt
               and
               dominion
               of
               sin
               in
               us
               ,
               and
               enable
               us
               to
               keep
               his
               Laws
               by
               faith
               and
               love
               ,
               which
               is
               the
               perfection
               and
               fulfilling
               of
               the
               Law.
               
            
          
           
             
               To
               shew
               more
               plainly
               how
               Christ
               did
               this
               ,
               and
               that
               was
               two
               wayes
               .
            
             
               1.
               
               By
               fulfilling
               whatsoever
               was
               promised
               and
               prefigured
               ,
               in
               the
               Law
               and
               the
               Prophets
               ,
               As
               
                 semen
                 mulieris
              
               ,
               the
               seed
               of
               the
               woman
               shall
               bruise
               the
               head
               of
               the
               
               serpent
               :
               and
               ,
               In
               thy
               seed
               shall
               all
               the
               nations
               of
               the
               world
               be
               blessed
               :
               with
               diverse
               
               other
               of
               the
               like
               nature
               .
               He
               also
               fulfilled
               the
               ceremonialls
               of
               the
               Law
               ,
               while
               he
               being
               Priest
               offered
               himself
               as
               a
               sacrifice
               .
               Besides
               ,
               he
               spiritually
               circumciseth
               beleevers
               ,
               by
               substituting
               Baptisme
               instead
               of
               Circumcision
               .
               He
               is
               our
               Passeover
               ,
               and
               appointed
               the
               Eucharist
               instead
               of
               the
               Paschal
               Lambe
               :
               and
               indeed
               ,
               he
               is
               the
               full
               complement
               and
               perfection
               of
               the
               Law
               and
               the
               Prophets
               .
            
             
               2.
               
               Christ
               fulfilled
               the
               Law
               by
               satisfying
               in
               most
               absolute
               manner
               the
               will
               of
               God
               ;
               being
               the
               holy
               of
               holies
               ,
               without
               spot
               or
               sin
               at
               all
               ,
               for
               in
               him
               is
               the
               love
               of
               God
               most
               perfect
               ,
               and
               righteousnesse
               most
               absolute
               .
               And
               this
               in
               regard
               of
               the
               merit
               and
               satisfaction
               thereof
               ,
               he
               communicates
               gratis
               freely
               to
               us
               most
               imperfect
               ,
               to
               us
               ,
               I
               say
               ,
               if
               we
               beleeve
               .
               God
               was
               in
               Christ
               (
               saith
               Saint
               Paul
               )
               reconciling
               the
               world
               to
               him
               ,
               
               not
               imputing
               their
               trespasses
               to
               them
               :
               for
               he
               hath
               made
               him
               to
               be
               sin
               for
               us
               ,
               who
               
               knew
               no
               sin
               ,
               that
               we
               might
               be
               made
               the
               righteousnesse
               of
               God
               in
               him
               .
               So
               Abraham
               
               beleeved
               and
               it
               was
               imputed
               to
               him
               for
               righteousnesse
               .
               For
               by
               faith
               we
               rely
               upon
               Christ
               ,
               whom
               we
               beleeve
               to
               have
               made
               satisfaction
               most
               fully
               to
               God
               for
               us
               ,
               and
               that
               God
               is
               so
               pleased
               with
               us
               in
               Christ
               ,
               that
               he
               accepts
               us
               ,
               as
               now
               become
               the
               Sons
               of
               God.
               
            
             
               3.
               
               But
               this
               faith
               ,
               by
               which
               we
               beleeve
               in
               Christ
               is
               not
               by
               our
               nature
               or
               merits
               ,
               but
               is
               wrought
               in
               us
               by
               Gods
               grace
               ,
               through
               the
               Spirit
               given
               into
               our
               hearts
               .
               And
               this
               ,
               abiding
               there
               ,
               enflames
               them
               with
               love
               of
               Gods
               Law
               ,
               and
               desire
               to
               expresse
               the
               same
               by
               good
               works
               :
               which
               though
               we
               do
               not
               perform
               as
               we
               ought
               by
               reason
               of
               the
               infirmity
               of
               our
               flesh
               ,
               yet
               God
               allowes
               our
               endeavours
               in
               Christ.
               Nor
               did
               ever
               any
               of
               the
               Saints
               (
               though
               he
               strove
               and
               resolved
               to
               keep
               the
               Law
               as
               far
               as
               he
               could
               )
               trust
               or
               rely
               upon
               his
               own
               merits
               but
               upon
               Christ.
               Saint
               Paul
               did
               not
               ,
               for
               he
               complained
               ,
               Who
               shall
               deliver
               me
               out
               of
               this
               body
               of
               death
               :
               and
               presently
               addeth
               ,
               
               I
               thank
               God
               through
               Jesus
               Christ
               our
               Lord
               ,
               that
               is
               ,
               I
               thank
               him
               that
               he
               hath
               redeemed
               me
               from
               death
               by
               Jesus
               Christ.
               And
               it
               follows
               ,
               There
               's
               now
               no
               condemnation
               
               to
               them
               which
               are
               in
               Christ
               Jesus
               ,
               &c.
               
               So
               that
               a
               faithful
               man
               moved
               by
               Gods
               Spirit
               to
               do
               that
               which
               is
               good
               ,
               as
               far
               as
               he
               is
               able
               ,
               and
               as
               the
               second
               covenant
               requires
               ,
               and
               that
               out
               of
               love
               of
               God
               ,
               and
               not
               onely
               for
               fear
               of
               the
               Curies
               threatned
               in
               the
               Law
               ,
               may
               be
               said
               to
               fulfill
               the
               Law
               in
               such
               manner
               ,
               that
               God
               in
               Christ
               accepts
               of
               him
               .
               So
               much
               in
               answer
               to
               the
               first
               question
               .
            
          
           
             To
             the
             second
             ,
             why
             God
             would
             promise
             life
             to
             them
             that
             should
             keep
             the
             Law
             ,
             
             seeing
             no
             man
             can
             keep
             it
             in
             a
             legal
             and
             exact
             manner
             ,
             we
             answer
             .
          
           
             1.
             
             First
             ,
             besides
             that
             ,
             it
             may
             be
             doubted
             ,
             whether
             God
             doth
             offer
             or
             promise
             life
             now
             otherwise
             then
             upon
             the
             conditions
             of
             the
             Gospel
             ,
             which
             may
             be
             kept
             ,
             some
             do
             further
             answer
             ,
             that
             God
             sheweth
             hereby
             ,
             that
             he
             abides
             the
             same
             ,
             and
             the
             Law
             still
             the
             same
             ,
             though
             we
             be
             changed
             from
             what
             he
             made
             us
             .
             2.
             
             Secondly
             ,
             Hereby
             man
             
             seeth
             his
             own
             weaknesse
             ,
             and
             is
             driven
             out
             of
             himself
             to
             seek
             Christ.
             For
             (
             as
             the
             Apostle
             saith
             )
             if
             there
             had
             been
             a
             Law
             given
             ,
             which
             could
             have
             given
             life
             ,
             verily
             righteousnesse
             should
             have
             been
             by
             the
             Law
             ,
             But
             the
             Scripture
             hath
             concluded
             all
             men
             
             under
             sin
             ,
             that
             the
             promise
             by
             faith
             of
             Jesus
             Christ
             might
             be
             given
             to
             them
             that
             beleeve
             .
             3.
             
             Because
             Christ
             took
             on
             him
             our
             nature
             ,
             and
             dying
             for
             us
             ,
             hath
             purchased
             the
             promised
             inheritance
             ,
             to
             be
             communicated
             to
             us
             ,
             by
             faith
             and
             new
             obedience
             or
             sanctification
             .
             4.
             
             Lastly
             ,
             Though
             man
             cannot
             keep
             the
             Law
             exactly
             ,
             yet
             upon
             his
             faith
             in
             Christ
             ,
             and
             his
             resolution
             and
             indeavour
             to
             keep
             the
             Law
             ,
             and
             actual
             keeping
             of
             it
             ,
             by
             the
             assistance
             of
             Gods
             grace
             ,
             so
             as
             is
             above
             declared
             ,
             God
             accepteth
             of
             him
             in
             Christ
             ,
             and
             takes
             the
             will
             for
             the
             deed
             ,
             in
             some
             things
             ,
             and
             accounts
             him
             righteous
             ,
             and
             makes
             good
             the
             promise
             unto
             him
             .
          
        
         
           
             CHAP.
             XVIII
             .
          
           
             
               Of
               the
               preparation
               before
               the
               giving
               of
               the
               Law.
               1.
               
               To
               make
               them
               willing
               ,
               by
               consideration
               of
               1.
               his
               benefits
               ;
               2.
               
               Gods
               right
               ,
               as
               Lord
               ;
               3.
               
               Their
               relation
               as
               Creatures
               ,
               〈◊〉
               .
               4.
               that
               they
               are
               his
               people
               .
               His
               benefits
               past
               and
               promised
               .
               Three
               〈◊〉
               to
               love
               .
               1.
               
               Beauty
               .
               2.
               
               Neernesse
               .
               3.
               
               Benefits
               :
               all
               in
               God.
               2
               To
               make
               them
               able
               ,
               by
               sanctifying
               and
               cleansing
               themselves
               .
               That
               ceremonial
               washing
               signifyed
               our
               spiritual
               cleansing
               .
               How
               we
               came
               to
               be
               polluted
               .
               How
               we
               must
               be
               cleansed
               .
               Why
               they
               were
               not
               to
               come
               at
               their
               wives
               .
               Of
               the
               danger
               and
               abuse
               of
               things
               lawful
               .
               3.
               
               That
               they
               might
               not
               run
               too
               far
               ,
               bounds
               were
               set
               .
               Of
               curiosity
               about
               things
               unnecessary
               .
            
          
           
             Now
             concerning
             the
             Preparation
             to
             the
             hearing
             of
             the
             Law.
             
          
           
             THough
             in
             the
             Preface
             something
             hath
             been
             said
             concerning
             the
             preparation
             of
             the
             Catechumeni
             upon
             the
             words
             
               venite
               &
               auscultate
            
             ,
             yet
             before
             we
             come
             to
             the
             particular
             explication
             of
             the
             Law
             ,
             we
             shall
             further
             adde
             some
             thing
             in
             this
             place
             about
             our
             preparation
             to
             the
             hearing
             of
             it
             .
             For
             we
             can
             receive
             no
             benefit
             at
             Gods
             hands
             ,
             if
             we
             be
             not
             prepared
             for
             it
             .
          
           
             God
             himself
             commanded
             the
             people
             to
             prepare
             themselves
             before
             the
             hearing
             of
             
             the
             Law
             ,
             and
             so
             of
             the
             Gospel
             also
             .
             Prepare
             ye
             the
             way
             of
             the
             Lord
             ,
             saith
             the
             Baptist
             .
             
             And
             to
             these
             adde
             ,
             that
             the
             primitive
             Church
             appointed
             
               Vesperas
               diei
               Dominici
            
             ,
             Vespers
             of
             the
             Lords
             day
             ,
             and
             so
             they
             had
             for
             other
             holy
             dayes
             ,
             and
             solemn
             feasts
             ,
             and
             to
             the
             solemnest
             Sunday
             ,
             Easter
             day
             ,
             they
             prepared
             fourty
             dayes
             before
             .
             And
             forasmuch
             as
             the
             Sacrament
             is
             an
             appendix
             of
             the
             word
             ,
             and
             the
             seal
             of
             it
             ,
             surely
             we
             cannot
             be
             excused
             ,
             if
             we
             prepare
             our selves
             for
             the
             one
             ,
             and
             not
             for
             the
             other
             .
             The
             
             Preacher
             gives
             this
             advise
             ;
             Keep
             thy
             foot
             (
             look
             to
             thy self
             )
             when
             thou
             goest
             into
             the
             house
             of
             the
             Lord.
             And
             again
             we
             ought
             to
             know
             that
             preparation
             is
             as
             necessarily
             required
             of
             the
             Hearer
             ,
             as
             of
             the
             Speaker
             .
          
           
             Now
             this
             preparation
             consists
             of
             three
             things
             or
             means
             .
          
           
             The
             first
             means
             to
             preparation
             ,
             is
             to
             make
             the
             people
             willing
             to
             hear
             the
             Law
             ,
             
             and
             that
             is
             grounded
             upon
             the
             speech
             of
             God
             to
             the
             Israelites
             in
             Exodus
             .
             Ye
             have
             
             seen
             (
             saith
             he
             )
             what
             I
             have
             done
             unto
             the
             Egyptians
             ,
             and
             how
             I
             bare
             you
             on
             Eagles
             wings
             .
             And
             a
             little
             after
             ,
             Go
             to
             the
             people
             and
             sanctifie
             them
             to
             day
             and
             to
             morrow
             ,
             and
             let
             them
             wash
             their
             cloathes
             .
             And
             let
             them
             be
             ready
             against
             the
             third
             
             day
             .
             And
             ,
             Thou
             shalt
             set
             bounds
             unto
             the
             people
             round
             about
             the
             Mount
             ,
             saying
             ,
             
             Take
             heed
             unto
             your selves
             ,
             &c.
             
             In
             which
             words
             there
             are
             three
             things
             prescribed
             ,
             and
             
             the
             fourth
             is
             implyed
             by
             circumstance
             .
          
           
             1.
             
             The
             will
             in
             every
             action
             is
             to
             precede
             ,
             the
             people
             were
             to
             be
             made
             willing
             to
             hear
             and
             receive
             the
             message
             that
             was
             to
             be
             delivered
             .
             And
             therefore
             to
             make
             them
             willing
             God
             (
             in
             the
             first
             place
             )
             gives
             them
             a
             catalogue
             of
             his
             Benefits
             and
             goodnesse
             .
             So
             that
             one
             way
             to
             stir
             us
             ,
             and
             our
             will
             to
             embrace
             Gods
             Law
             is
             the
             meditation
             and
             consideration
             of
             the
             benefits
             ,
             which
             either
             We
             ,
             or
             our
             Countrey
             ,
             Parents
             ,
             Friends
             ,
             or
             kinred
             have
             received
             at
             his
             hands
             ,
             for
             the
             remembrance
             of
             them
             will
             stir
             up
             a
             love
             in
             us
             ,
             and
             love
             will
             make
             us
             do
             our
             duties
             with
             delight
             .
          
           
             2.
             
             Another
             way
             to
             prepare
             us
             ,
             is
             by
             taking
             notice
             of
             the
             right
             and
             interest
             God
             hath
             in
             us
             ,
             as
             he
             is
             our
             Creator
             ,
             and
             so
             hath
             power
             to
             command
             us
             absolutely
             .
             
             We
             are
             as
             Pots
             in
             his
             hands
             ,
             either
             to
             be
             made
             or
             broken
             as
             he
             pleaseth
             :
             we
             are
             his
             servants
             or
             born
             subjects
             ,
             and
             he
             may
             command
             us
             to
             do
             what
             he
             pleases
             ,
             for
             which
             he
             needed
             not
             to
             reward
             us
             ,
             if
             e
             had
             not
             tied
             himself
             by
             promise
             to
             reward
             us
             as
             the
             Subjects
             of
             Nebuchodonozor
             ,
             who
             if
             they
             performed
             his
             will
             ,
             had
             no
             reward
             ,
             
             if
             not
             ,
             the
             fornace
             was
             heated
             seven
             times
             hotter
             .
             We
             are
             
               Dei
               Vernae
            
             ,
             Gods
             bondmen
             ,
             and
             as
             the
             Poet
             saith
             ,
             
               Quae
               premiae
               Vernae
            
             ,
             what
             rewards
             may
             bond-men
             expect
             ?
             we
             are
             bought
             with
             a
             price
             .
             Ther
             's
             nothing
             that
             takes
             so
             deep
             an
             impression
             in
             us
             ,
             
             as
             the
             consideration
             of
             Gods
             benefits
             to
             us
             ,
             and
             interests
             in
             us
             ,
             and
             dominion
             over
             us
             .
          
           
             3.
             
             If
             we
             consider
             our selves
             ,
             as
             we
             are
             his
             Creatures
             .
             The
             Dragons
             ,
             the
             snow
             ,
             
             winde
             ,
             storm
             ,
             hail
             ,
             are
             (
             as
             it
             is
             in
             the
             psalm
             )
             to
             praise
             him
             ;
             so
             that
             if
             it
             had
             pleased
             God
             ,
             to
             have
             made
             us
             but
             winde
             or
             snow
             ,
             yet
             being
             his
             Creatures
             we
             were
             bound
             to
             praise
             him
             ;
             how
             much
             more
             then
             ,
             for
             that
             he
             hath
             given
             us
             a
             living
             soul
             ,
             and
             secondly
             the
             vse
             of
             natural
             faculties
             in
             every
             member
             ,
             the
             value
             or
             estimate
             whereof
             may
             be
             made
             ,
             by
             the
             want
             of
             an
             eye
             ,
             or
             an
             arme
             ,
             for
             the
             supply
             whereof
             ,
             how
             much
             would
             we
             think
             our selves
             beholding
             to
             any
             that
             should
             restore
             us
             the
             use
             of
             them
             :
             and
             therefore
             seeing
             God
             gave
             us
             all
             our
             Limbs
             ,
             how
             much
             more
             ought
             we
             to
             be
             thankful
             to
             him
             for
             the
             use
             of
             all
             .
             But
             thirdly
             ,
             when
             we
             shall
             enter
             into
             consideration
             ,
             that
             God
             hath
             given
             us
             a
             reasonable
             soul
             ,
             it
             should
             procure
             a
             third
             degree
             of
             thankfullnesse
             .
             The
             value
             of
             which
             is
             such
             ,
             that
             as
             Saint
             Augustine
             saith
             ,
             that
             every
             man
             had
             rather
             
               〈◊〉
               cum
               ratione
               Lamentari
            
             to
             Lament
             ever
             with
             understanding
             ,
             then
             
               ridere
               sine
               ratione
            
             ,
             to
             laugh
             without
             reason
             .
          
           
             4.
             
             But
             the
             fourth
             transcends
             all
             the
             rest
             .
             If
             we
             consider
             the
             goodnesse
             of
             God
             in
             choosing
             and
             preferring
             us
             above
             all
             other
             people
             to
             be
             his
             Church
             ,
             and
             to
             pertain
             to
             him
             in
             the
             New
             Covenant
             ,
             and
             the
             death
             of
             his
             Son
             ,
             all
             other
             benefits
             will
             seem
             as
             miseries
             without
             this
             .
             And
             this
             benefit
             we
             shall
             the
             better
             value
             .
             If
             we
             consider
             the
             Saints
             of
             God
             (
             who
             were
             wiser
             then
             the
             sons
             of
             men
             )
             how
             they
             have
             Laboured
             to
             be
             of
             the
             number
             of
             this
             Church
             ,
             Gods
             elect
             people
             ,
             enduring
             infinite
             calamities
             ,
             
             and
             rejecting
             the
             preferment
             of
             this
             world
             ,
             and
             (
             with
             Moses
             )
             rather
             induring
             to
             suffer
             affliction
             ,
             then
             to
             enjoy
             the
             pleasures
             of
             sin
             for
             a
             season
             .
             Again
             ,
             we
             may
             divide
             Gods
             benefits
             ,
             as
             God
             divideth
             them
             himself
             in
             the
             verses
             before
             mentioned
             .
             Into
             them
             that
             are
             past
             ,
             and
             them
             that
             are
             promised
             ;
             1.
             
             Deliverance
             .
             2.
             
             Eagles
             wings
             .
          
           
             
               1.
               
               Them
               that
               are
               past
               .
               Deliverance
               .
               For
               this
               we
               need
               no
               other
               argument
               ,
               then
               that
               which
               God
               himselfe
               〈◊〉
               .
               Ye
               have
               seen
               what
               I
               did
               to
               the
               Egyptians
               .
               In
               which
               as
               in
               a
               Type
               we
               have
               seen
               how
               God
               hath
               delivered
               us
               from
               the
               spritual
               Egypt
               ,
               the
               kingdom
               of
               sinne
               and
               Satan
               ,
               and
               this
               deliverance
               from
               the
               shadow
               of
               death
               ,
               ignorance
               ,
               blindnesse
               ,
               and
               Gods
               judgements
               ,
               doth
               incomparably
               passe
               ,
               that
               from
               〈◊〉
               and
               his
               servants
               .
               And
               though
               the
               Hunter
               hath
               set
               a
               snare
               :
               yet
               the
               Lord
               hath
               
               delivered
               us
               from
               it
               ,
               and
               all
               his
               snares
               ,
               as
               from
               the
               noysome
               pestilence
               ,
               a
               
                 terrore
                 nocturno
              
               
               
                 &
                 sagitta
                 diurna
              
               ,
               from
               terrour
               by
               night
               ,
               and
               the
               arrow
               that
               flieth
               by
               day
               ,
               
                 multi
                 undique
                 ceciderunt
                 ,
                 nos
                 autem
                 stamus
                 ,
              
               many
               have
               fallen
               round
               about
               us
               ,
               but
               we
               stand
               .
               
               A
               thousand
               fall
               beside
               us
               ,
               and
               ten
               thousand
               at
               our
               right
               hand
               ,
               and
               yet
               the
               danger
               comes
               not
               neer
               us
               .
            
             
               2.
               
               I
               have
               not
               onely
               delivered
               you
               from
               the
               Egyptians
               ,
               but
               I
               have
               carried
               you
               on
               Eagles
               wings
               ,
               saith
               God.
               In
               the
               Revelation
               ,
               saith
               he
               ,
               to
               the
               woman
               (
               that
               is
               to
               the
               
               Church
               )
               that
               he
               gave
               her
               two
               wings
               of
               a
               great
               Eagle
               :
               which
               ,
               according
               to
               the
               interpretation
               of
               the
               learned
               ,
               are
               ,
            
          
           
             1.
             
             His
             providence
             2.
             
             His
             especial
             grace
             .
             
               Dei
               providentia
               in
               〈◊〉
               seculo
               ,
               ala
               una
               gratia
               dei
               specialis
               ala
               ecclesiae
               altera
               ,
            
             his
             providence
             in
             this
             life
             ,
             and
             special
             grace
             ,
             which
             brings
             us
             to
             a
             better
             life
             ,
             are
             the
             two
             wings
             whereby
             God
             protects
             his
             Church
             .
          
           
             
               1.
               
               His
               providence
               is
               thus
               proved
               .
               That
               he
               being
               infinite
               and
               eternal
               ,
               yet
               condiscendeth
               to
               care
               and
               provide
               for
               every
               particular
               thing
               we
               need
               .
               He
               is
               said
               to
               make
               our
               bed
               .
               And
               in
               the
               Gospel
               to
               number
               our
               haires
               .
               He
               hath
               allotted
               to
               us
               
               poor
               worms
               ,
               being
               but
               ashes
               (
               as
               Job
               speaks
               )
               the
               most
               excellent
               guard
               of
               Angels
               ,
               
               commanding
               them
               to
               wait
               upon
               us
               .
               Lastly
               ,
               he
               hath
               created
               this
               goodly
               Theater
               of
               
               the
               world
               ,
               and
               all
               creatures
               therein
               for
               our
               use
               ,
               and
               hath
               made
               us
               Lords
               thereof
               .
               
               And
               this
               providence
               of
               his
               ,
               is
               
                 〈◊〉
                 〈◊〉
                 bonitatis
              
               ,
               a
               fountain
               that
               can
               never
               be
               drawn
               dry
               .
            
             
               
               2
               For
               his
               especial
               grace
               ,
               preventing
               ,
               and
               following
               appears
               1.
               
               In
               vouchsafing
               his
               onely
               Son
               for
               the
               worlds
               redemption
               ,
               and
               remission
               of
               sins
               .
               2.
               
               In
               giving
               us
               a
               measure
               of
               Sanctification
               ,
               and
               vertue
               in
               some
               degree
               to
               live
               well
               .
               3.
               
               In
               giving
               us
               the
               ministery
               of
               his
               Word
               and
               Sacraments
               ,
               as
               seals
               of
               his
               promises
               ,
               which
               the
               Prophets
               ,
               Apostles
               ,
               and
               Saints
               esteem
               so
               highly
               .
               4.
               
               In
               giving
               us
               
                 pulsationes
                 spiritus
              
               ,
               
               standing
               at
               the
               doors
               of
               our
               hearts
               ,
               and
               knocking
               ,
               inspiring
               into
               us
               good
               motions
               to
               do
               well
               ,
               So
               that
               if
               we
               would
               in
               particular
               weigh
               these
               good
               guifts
               of
               nature
               and
               grace
               ,
               which
               God
               hath
               bestowed
               upon
               us
               ,
               we
               could
               not
               but
               think
               ,
               that
               he
               who
               doth
               thus
               for
               us
               ,
               must
               needs
               love
               us
               ,
               and
               that
               if
               he
               love
               us
               ,
               he
               will
               command
               us
               nothing
               ,
               but
               that
               which
               shall
               be
               acceptable
               to
               him
               ,
               and
               profitable
               for
               us
               .
            
          
           
             But
             to
             make
             his
             providence
             appeare
             full
             ,
             adde
             to
             these
             the
             benefits
             promised
             ,
             which
             are
             yet
             to
             come
             .
             We
             have
             them
             in
             the
             fifth
             and
             sixth
             verses
             .
             If
             ye
             will
             heare
             my
             voice
             ,
             ye
             shall
             be
             &c.
             and
             as
             they
             had
             their
             promises
             under
             the
             Law
             ,
             so
             have
             we
             under
             the
             Gospel
             better
             promises
             for
             the
             life
             to
             come
             .
             In
             respect
             of
             which
             all
             the
             rest
             are
             as
             nothing
             :
             When
             we
             have
             the
             kingdome
             of
             heaven
             ,
             and
             the
             blisse
             thereof
             ,
             no
             more
             can
             be
             added
             to
             us
             .
             These
             cannot
             be
             valued
             by
             the
             Eye
             ,
             nor
             by
             the
             ear
             ,
             nor
             by
             the
             heart
             .
             The
             Prophet
             tels
             us
             .
             The
             eye
             hath
             not
             seen
             ,
             nor
             the
             ear
             
             hath
             not
             heard
             ,
             nor
             can
             the
             heart
             under
             stand
             ,
             the
             joyes
             that
             are
             provided
             for
             them
             that
             seek
             God.
             Now
             we
             know
             ,
             that
             the
             eye
             may
             see
             much
             ,
             for
             our
             Saviour
             saw
             
             all
             the
             kingdoms
             of
             the
             world
             at
             once
             ;
             and
             the
             Eare
             may
             hear
             many
             things
             ;
             but
             the
             heart
             may
             conceive
             infinite
             things
             in
             comparison
             of
             the
             senses
             for
             apprehension
             ,
             yet
             not
             all
             them
             so
             much
             as
             this
             :
             therefore
             the
             joyes
             of
             the
             world
             to
             come
             must
             needs
             be
             infinite
             :
             we
             usually
             call
             that
             which
             we
             cannot
             value
             or
             reckon
             a
             
               Nemo
               〈◊〉
            
             .
             This
             is
             that
             name
             ,
             which
             S.
             John
             speaks
             of
             in
             the
             Revelation
             ,
             that
             no
             man
             knoweth
             ,
             but
             he
             
             that
             receiveth
             it
             .
          
           
             And
             whereas
             the
             heaven
             and
             earth
             are
             too
             good
             for
             us
             ,
             yet
             he
             promiseth
             to
             create
             a
             
             new
             heaven
             for
             us
             ,
             as
             if
             this
             present
             were
             not
             pay
             good
             enough
             for
             our
             service
             .
             Now
             the
             consideration
             and
             remembrance
             of
             all
             this
             ,
             is
             to
             this
             end
             ,
             to
             stir
             up
             a
             love
             in
             us
             ;
             for
             love
             will
             make
             us
             to
             do
             our
             duties
             ,
             with
             ease
             ,
             diligence
             ,
             delight
             ,
             and
             perseverance
             ,
             all
             these
             will
             follow
             love
             .
          
           
             There
             are
             but
             three
             things
             that
             are
             motives
             to
             love
             .
             1.
             
             Beauty
             .
             2.
             
             Neernesse
             of
             nature
             ,
             or
             kinred
             .
             And
             3.
             
             Benefits
             :
             and
             these
             three
             do
             even
             make
             the
             brute
             and
             savage
             Beasts
             to
             love
             .
             Now
             these
             three
             are
             in
             God
             eminently
             .
          
           
             
               1.
               
               For
               his
               excellency
               of
               Beauty
               ,
               it
               appears
               most
               gloriously
               in
               those
               things
               ,
               which
               he
               hath
               made
               ,
               the
               world
               ,
               and
               the
               inhabitants
               ,
               and
               creatures
               therein
               ,
               which
               being
               so
               beautiful
               in
               themselves
               argue
               a
               far
               greater
               in
               him
               .
               The
               Prophet
               Zachary
               admiring
               it
               ,
               
               breaks
               out
               into
               these
               words
               ,
               O
               how
               great
               is
               his
               beauty
               .
            
             
               2.
               
               For
               neernesse
               in
               Nature
               ,
               what
               neerer
               Relation
               can
               there
               be
               ,
               then
               that
               of
               the
               Creator
               ,
               and
               the
               Creature
               ?
               Parents
               are
               but
               instruments
               of
               our
               Creation
               ,
               yet
               we
               accompt
               them
               the
               neerest
               :
               but
               God
               is
               our
               Father
               indeed
               ,
               not
               onely
               by
               Creation
               ,
               but
               
               by
               a
               second
               bond
               of
               Adoption
               ,
               we
               are
               his
               adopted
               sons
               .
               You
               know
               that
               David
               
               made
               it
               a
               great
               matter
               to
               be
               son
               in
               law
               to
               a
               King
               ;
               but
               we
               are
               neerer
               :
               sons
               indeed
               .
               
            
             
               3.
               
               For
               benefits
               :
               if
               those
               which
               God
               hath
               bestowed
               upon
               us
               ,
               and
               are
               mentioned
               before
               ,
               be
               not
               sufficient
               ,
               take
               one
               more
               .
               Such
               was
               his
               love
               to
               mankinde
               ,
               and
               delight
               to
               do
               us
               good
               that
               he
               spared
               not
               his
               onely
               son
               ,
               but
               made
               him
               come
               down
               from
               heaven
               ,
               to
               dye
               for
               us
               .
               So
               that
               if
               these
               benefits
               make
               us
               not
               willing
               to
               do
               his
               will
               ,
               well
               may
               the
               saying
               of
               the
               Prophet
               〈◊〉
               be
               taken
               up
               .
               Obstupescat
               
               coelum
               ,
               be
               astonished
               O
               ye
               heavens
               .
               And
               so
               much
               for
               the
               first
               means
               of
               preparation
               ,
               willingnesse
               .
            
          
           
             The
             second
             means
             of
             preparation
             begins
             at
             the
             tenth
             verse
             .
             God
             said
             to
             Moses
             ,
             
             Go
             to
             the
             people
             and
             sanctifie
             them
             to
             day
             and
             to
             morrrow
             ,
             and
             let
             them
             wash
             their
             clothes
             ,
             and
             let
             them
             be
             ready
             against
             the
             third
             day
             ,
             for
             then
             will
             I
             come
             down
             ,
             &c.
             
          
           
             1.
             
             As
             the
             first
             was
             to
             make
             us
             willing
             ,
             so
             the
             second
             is
             to
             make
             us
             able
             ,
             fit
             ,
             apt
             ,
             and
             capable
             of
             his
             law
             ,
             In
             the
             primitive
             Church
             they
             began
             their
             Liturgie
             with
             
               Sancta
               sanctis
               ,
               munda
               mundis
            
             ,
             so
             here
             none
             are
             capable
             of
             holy
             and
             clean
             things
             ,
             but
             holy
             and
             clean
             persons
             :
             therefore
             we
             must
             sanctifie
             our selves
             ,
             or
             else
             we
             are
             not
             fit
             to
             receive
             the
             Law
             of
             God.
             The
             reason
             is
             ,
             because
             if
             we
             put
             an
             uncleane
             thing
             to
             a
             cleane
             ,
             not
             onely
             the
             
             unclean
             is
             no
             whit
             the
             cleaner
             ,
             but
             the
             clean
             thing
             is
             made
             unclean
             by
             it
             .
             It
             is
             the
             Prophet
             Haggai's
             allusion
             .
             And
             our
             Saviour
             maketh
             it
             plain
             in
             the
             case
             of
             new
             
             
             wine
             and
             old
             bottles
             .
             If
             you
             keep
             not
             a
             proportion
             between
             the
             wine
             and
             the
             bottles
             ,
             
             both
             will
             perish
             ,
             as
             is
             said
             before
             :
             so
             if
             there
             be
             not
             a
             proportion
             between
             the
             word
             and
             the
             hearer
             ,
             he
             is
             not
             fit
             to
             receive
             so
             holy
             a
             thing
             ,
             and
             it
             will
             turn
             to
             the
             condemnation
             of
             the
             hearer
             ,
             and
             the
             frustration
             of
             the
             word
             heard
             .
          
           
             2.
             
             The
             time
             of
             preparation
             or
             sanctifying
             prescribed
             by
             God
             here
             ,
             is
             two
             dayes
             ,
             to
             day
             and
             to
             morrow
             ,
             &c.
             to
             shew
             that
             a
             convenient
             time
             must
             be
             allowed
             for
             preparation
             ,
             not
             like
             Sauls
             preparation
             ,
             who
             being
             to
             encounter
             his
             enemies
             called
             for
             
             the
             Ark
             and
             the
             Ephod
             ,
             and
             would
             needs
             fall
             to
             prayer
             first
             ,
             before
             the
             battel
             began
             :
             but
             hearing
             of
             the
             approach
             of
             his
             enemies
             ,
             and
             fearing
             to
             loose
             time
             by
             prayer
             ,
             layes
             all
             aside
             ,
             and
             sets
             his
             people
             in
             array
             ,
             and
             so
             his
             preparation
             was
             all
             in
             vain
             :
             for
             he
             did
             unadvisedly
             herein
             .
             God
             would
             have
             us
             to
             continue
             in
             our
             preparation
             ,
             and
             therefore
             he
             wishes
             ,
             O
             that
             my
             people
             would
             do
             thus
             alwayes
             :
             for
             the
             time
             
             that
             is
             bestowed
             and
             spent
             in
             prayer
             is
             not
             lost
             ,
             nay
             it
             is
             the
             best
             time
             that
             can
             be
             bestowed
             of
             any
             .
          
           
             3.
             
             The
             sanctification
             here
             ,
             was
             at
             that
             time
             but
             a
             Ceremony
             ,
             a
             washing
             ,
             which
             being
             a
             figure
             to
             them
             of
             Israel
             ,
             they
             are
             examples
             to
             us
             .
             And
             as
             the
             Apostle
             speaks
             ,
             
             are
             recorded
             for
             our
             admonition
             :
             for
             every
             Ceremony
             hath
             its
             equity
             ,
             to
             which
             we
             are
             all
             bound
             .
             And
             though
             we
             be
             not
             commanded
             to
             put
             our
             Clothes
             in
             the
             water
             ,
             yet
             we
             must
             be
             careful
             to
             wash
             our
             souls
             .
          
           
             The
             garments
             of
             the
             old
             Law
             ,
             were
             
               Tunica
               ,
               &
               stola
            
             ,
             the
             inward
             and
             the
             outward
             garment
             ,
             which
             Saint
             John
             seems
             to
             allude
             unto
             :
             which
             have
             washed
             their
             
             robes
             white
             ,
             &c.
             And
             Saint
             Paul.
             Cleanse
             your selves
             from
             all
             filthinesse
             of
             the
             
             flesh
             .
             We
             must
             be
             cleansed
             both
             in
             flesh
             and
             spirit
             .
             Now
             the
             best
             way
             to
             make
             our selves
             clean
             ,
             is
             ,
             to
             see
             how
             we
             became
             foul
             ,
             that
             when
             we
             be
             once
             washed
             we
             may
             keep
             our selves
             clean
             .
             Now
             there
             is
             a
             two-fold
             pollution
             whereby
             we
             became
             foul
             ,
             as
             in
             a
             garment
             .
             1.
             
             
               Pollutio
               externa
            
             ,
             outward
             pollution
             and
             aspersion
             ,
             as
             spots
             ,
             or
             2.
             interna
             ,
             grown
             within
             ,
             as
             by
             Moths
             .
          
           
             1.
             
             If
             a
             man
             (
             in
             the
             Law
             )
             did
             touch
             a
             dead
             corps
             ,
             or
             one
             that
             had
             an
             issue
             ,
             by
             that
             
             very
             touch
             he
             is
             made
             unclean
             ;
             and
             by
             this
             is
             allegorized
             the
             pollution
             we
             receive
             of
             the
             World
             ,
             by
             ill
             examples
             ,
             ill
             company
             ,
             or
             the
             like
             :
             there
             is
             uncleannesse
             that
             will
             defile
             us
             with
             the
             touch
             .
             And
             secondly
             ,
             if
             a
             man
             have
             an
             issue
             in
             his
             own
             flesh
             ,
             he
             is
             unclean
             ,
             that
             is
             ,
             the
             inward
             corruption
             which
             is
             within
             us
             ,
             the
             concupiscence
             of
             our
             unruly
             affections
             ,
             arising
             from
             the
             blindnesse
             of
             our
             mindes
             ,
             and
             resistance
             of
             our
             will
             :
             and
             all
             these
             had
             need
             of
             washing
             ,
             and
             separation
             .
             Therefore
             as
             the
             Apostle
             (
             upon
             the
             first
             place
             in
             Leviticus
             )
             speaketh
             ,
             we
             must
             come
             out
             from
             among
             them
             ,
             and
             be
             separate
             ,
             and
             touch
             not
             the
             unclean
             thing
             :
             and
             it
             was
             the
             same
             Counsel
             
             which
             the
             Prophet
             Esay
             gave
             long
             before
             .
             For
             the
             second
             (
             within
             our selves
             )
             
             Saint
             Paul
             saith
             ,
             that
             we
             are
             
               Templa
               spiritus
               sancti
            
             ,
             temples
             of
             the
             holy
             Ghost
             :
             
             upon
             which
             S.
             Augustine
             saith
             ,
             
               Quisque
               Christianus
               templum
               habet
               in
               templo
               ,
               templum
               in
               domo
               ,
               templum
               foris
               ,
               ubique
               &
               semper
               templum
               ambulans
               ,
            
             every
             Christian
             hath
             a
             temple
             in
             his
             temple
             ,
             a
             temple
             in
             his
             house
             ,
             a
             temple
             every
             where
             abroad
             ,
             and
             ever
             a
             walking
             temple
             .
             And
             because
             there
             must
             be
             no
             pollution
             in
             a
             temple
             ,
             none
             in
             Gods
             
             temple
             .
             
               Nihil
               inquinatum
               ingredietur
               in
               illud
            
             ,
             there
             shall
             in
             no
             wise
             enter
             into
             it
             ,
             any
             thing
             that
             defileth
             :
             we
             had
             need
             to
             be
             careful
             to
             wash
             us
             so
             ,
             that
             all
             things
             may
             be
             clean
             unto
             us
             ,
             and
             then
             all
             shall
             be
             
               munda
               mundis
            
             clean
             to
             the
             clean
             .
          
           
             But
             if
             we
             be
             once
             cleansed
             ,
             we
             must
             take
             heed
             that
             we
             be
             not
             defiled
             or
             polluted
             again
             .
             He
             that
             washeth
             himself
             after
             he
             hath
             touched
             a
             dead
             body
             ,
             and
             toucheth
             it
             
             again
             ,
             is
             defiled
             ,
             saith
             Sirach
             .
             We
             must
             not
             therefore
             be
             like
             the
             Dog
             that
             returns
             to
             his
             vomit
             :
             nor
             like
             the
             Sow
             that
             walloweth
             again
             in
             the
             mire
             .
             How
             then
             may
             
             we
             be
             cleansed
             ?
             Saint
             Augustine
             tells
             us
             ,
             that
             there
             is
             
               balneum
               erectum
               a
               Christo
               ,
               balneum
               sanguinis
               ejus
               ,
            
             by
             the
             bath
             of
             Christs
             blood
             .
             And
             this
             is
             it
             ,
             wherein
             both
             our
             aspersions
             and
             fluxes
             may
             be
             cleansed
             away
             .
             Of
             which
             bath
             ,
             the
             water
             of
             Baptism
             is
             a
             representation
             .
             
               Baptismus
               abluit
               omnia
               peccata
            
             ,
             saith
             the
             same
             Father
             ,
             Baptisme
             washeth
             away
             all
             sins
             .
             
               Et
               Aqua
               illa
               non
               solum
               sordes
               corporis
               mundat
               ,
               sed
               animam
               a
               peccatis
               liberat
               ,
            
             that
             water
             doth
             not
             onely
             cleanse
             the
             spots
             of
             the
             body
             ,
             but
             frees
             the
             soul
             from
             sin
             .
             And
             not
             onely
             by
             that
             ,
             
               per
               Baptismum
               fluminis
            
             ,
             but
             flaminis
             too
             ,
             
             the
             Baptism
             of
             fire
             goeth
             with
             it
             to
             purge
             us
             ,
             even
             the
             Spirit
             of
             God
             ,
             which
             remaineth
             
             with
             us
             to
             the
             worlds
             end
             ,
             and
             wherewith
             we
             are
             daily
             baptized
             ,
             for
             as
             fire
             scoureth
             and
             cleanseth
             mettal
             from
             drosse
             ,
             so
             doth
             the
             Spirit
             of
             God
             the
             filth
             of
             our
             souls
             .
             
               S.
               Augustine
            
             saith
             ,
             
               Spiritus
               sanctiopus
               est
               ,
               &
               diligentes
               sanctificare
               ,
               &
               sanctos
               costodire
               ,
            
             to
             keepus
             ,
             as
             well
             as
             to
             make
             us
             holy
             .
             
          
           
             But
             because
             the
             Spirit
             and
             fire
             may
             be
             quenched
             ,
             there
             is
             another
             matter
             added
             to
             
             feed
             it
             ,
             The
             cooperation
             of
             the
             word
             ,
             ye
             are
             clean
             through
             the
             word
             ,
             saith
             our
             Saviour
             :
             
             the
             hearing
             of
             the
             word
             is
             a
             cleanser
             too
             ,
             it
             cleanseth
             like
             niter
             or
             fullers
             earth
             .
             
             The
             daily
             applying
             of
             the
             word
             checketh
             that
             which
             is
             amisse
             in
             us
             ,
             and
             cleanseth
             our
             corruption
             .
             By
             this
             the
             Spirit
             purgeth
             us
             both
             within
             and
             without
             :
             for
             outwardly
             
             we
             must
             be
             clean
             too
             ,
             or
             else
             we
             come
             short
             of
             a
             Scribe
             or
             Pharisee
             ,
             for
             he
             maketh
             clean
             the
             outside
             .
             
          
           
             But
             the
             inward
             cleansing
             ,
             washing
             of
             the
             heart
             and
             spirit
             is
             specially
             for
             Christians
             ,
             
             because
             out
             of
             the
             heart
             cometh
             all
             uncleannesse
             ;
             and
             if
             no
             concupiscence
             were
             ,
             there
             would
             be
             no
             issue
             at
             all
             :
             so
             that
             he
             that
             can
             scour
             the
             foul
             ,
             shall
             have
             no
             issue
             .
          
           
             In
             this
             Chapter
             of
             preparation
             it
             is
             said
             ,
             be
             ready
             against
             the
             third
             day
             :
             come
             not
             at
             your
             wives
             ,
             which
             seems
             to
             be
             an
             addition
             to
             Gods
             commandment
             ,
             and
             a
             counsel
             given
             by
             Moses
             :
             not
             that
             this
             was
             unlawful
             ,
             or
             did
             pollute
             ,
             but
             because
             it
             was
             inconvenient
             at
             that
             time
             ,
             and
             might
             perhaps
             have
             endangered
             them
             ,
             from
             being
             so
             clean
             as
             they
             should
             be
             .
          
           
             The
             Jews
             report
             ,
             that
             beside
             the
             Law
             of
             God
             ,
             the
             most
             ancient
             saying
             among
             them
             ,
             (
             that
             is
             ,
             of
             such
             as
             they
             called
             
               Dicta
               sapientum
            
             ,
             the
             sayings
             of
             wise
             men
             )
             was
             
               facite
               〈◊〉
               legi
            
             ,
             make
             a
             limitation
             to
             the
             Law.
             As
             when
             God
             commanded
             the
             Israelites
             not
             to
             enter
             league
             or
             covenant
             with
             the
             Gentiles
             ,
             they
             (
             because
             
             they
             would
             be
             sure
             not
             to
             offend
             against
             that
             precept
             )
             would
             not
             so
             much
             as
             keep
             company
             with
             them
             ,
             nor
             drink
             with
             them
             .
             And
             Job
             ,
             (
             whereas
             the
             Commandement
             
             was
             ,
             not
             to
             covet
             another
             mans
             wife
             )
             made
             a
             covenant
             with
             his
             eyes
             ,
             and
             not
             so
             much
             as
             thought
             upon
             a
             maid
             .
             So
             
               S.
               Paul
            
             in
             the
             Chapter
             which
             is
             called
             the
             
             Chapter
             of
             expedience
             ,
             confesseth
             ,
             that
             it
             is
             lawful
             to
             marry
             ,
             yet
             it
             was
             better
             to
             forbear
             in
             that
             time
             of
             persecution
             ;
             he
             made
             a
             hedge
             about
             the
             Law
             ,
             abridging
             the
             use
             of
             a
             lawful
             thing
             ,
             that
             they
             might
             not
             fall
             into
             unlawful
             .
          
           
             Now
             God
             forbiddeth
             none
             of
             these
             in
             any
             place
             of
             Scripture
             :
             It
             was
             not
             unlawful
             to
             drink
             with
             unbelievers
             ,
             nor
             to
             look
             upon
             a
             maid
             ,
             nor
             to
             marry
             .
             Yet
             we
             see
             their
             counsel
             and
             Moses
             ,
             here
             ,
             come
             not
             at
             your
             wives
             .
             This
             teacheth
             us
             a
             good
             point
             of
             wisdom
             ,
             not
             to
             go
             too
             neer
             the
             edge
             of
             the
             bank
             ,
             lest
             we
             fall
             into
             the
             ditch
             ,
             not
             to
             come
             too
             neer
             the
             pit
             ,
             lest
             〈◊〉
             in
             .
          
           
             And
             the
             ground
             of
             the
             equity
             of
             this
             command
             brings
             in
             a
             third
             reason
             ,
             to
             shew
             ,
             that
             we
             have
             need
             of
             inward
             cleansing
             .
             A
             clean
             thing
             may
             be
             defiled
             ,
             not
             onely
             by
             an
             unclean
             thing
             ,
             but
             by
             a
             thing
             that
             is
             not
             of
             as
             high
             a
             nature
             and
             degree
             ,
             as
             it self
             ,
             that
             is
             ,
             not
             as
             good
             as
             it
             ,
             though
             it
             be
             clean
             .
             As
             a
             holy
             thing
             being
             touched
             with
             that
             which
             not
             as
             good
             as
             it self
             ,
             is
             unhallowed
             .
             If
             one
             hear
             holy
             flesh
             (
             its
             the
             Prophets
             
             question
             )
             in
             the
             skirt
             of
             his
             garment
             ,
             and
             with
             his
             skirt
             do
             touch
             bread
             ,
             or
             pottage
             ,
             or
             wine
             ,
             or
             oyl
             ,
             or
             any
             meat
             ,
             shall
             it
             be
             holy
             ?
             and
             the
             Priests
             answered
             ,
             No.
             And
             
             the
             Prophet
             Esay
             tels
             us
             of
             two
             things
             to
             the
             same
             purpose
             .
             1.
             
             That
             their
             silver
             became
             drosse
             ,
             and
             their
             wine
             was
             mixt
             with
             water
             .
             Now
             the
             drosse
             defileth
             the
             silver
             ,
             because
             it
             is
             nought
             ,
             but
             water
             defileth
             wine
             ,
             because
             it
             is
             not
             of
             so
             good
             a
             nature
             as
             it self
             .
             So
             is
             brasse
             with
             gold
             .
             So
             we
             ,
             if
             we
             set
             our
             souls
             upon
             inferiour
             things
             ,
             and
             earthly
             ,
             make
             a
             mixture
             ;
             and
             though
             they
             be
             not
             unclean
             ,
             nay
             ,
             though
             they
             be
             lawful
             ,
             yet
             there
             will
             be
             a
             pollution
             .
             And
             in
             what
             respect
             it
             comes
             to
             defile
             ,
             the
             
             Author
             to
             the
             Hebrews
             sheweth
             ,
             and
             makes
             a
             distinction
             ;
             telling
             us
             ,
             that
             we
             must
             not
             onely
             forbear
             sin
             ,
             that
             besets
             us
             ,
             but
             also
             lay
             aside
             every
             weight
             that
             hinders
             us
             in
             our
             Christian
             race
             .
             This
             weight
             is
             not
             properly
             sin
             ,
             but
             an
             impediment
             ,
             and
             because
             
             it
             hindreth
             ,
             it
             must
             be
             laid
             aside
             .
             He
             argues
             thus
             .
             All
             things
             are
             lawful
             ,
             but
             all
             things
             are
             not
             expedient
             :
             Lawful
             things
             ,
             when
             they
             hinder
             ,
             must
             not
             be
             used
             ;
             if
             lawful
             things
             begin
             once
             to
             be
             unexpedient
             ,
             a
             Christian
             is
             not
             to
             use
             ,
             but
             eschew
             them
             .
             By
             the
             use
             of
             indifferent
             things
             we
             are
             sometimes
             brought
             under
             their
             power
             ,
             they
             become
             predominant
             over
             us
             :
             And
             therefore
             we
             are
             so
             to
             use
             them
             ,
             as
             that
             we
             come
             not
             under
             the
             power
             of
             them
             ,
             that
             we
             may
             forbear
             them
             when
             we
             will
             ,
             and
             use
             them
             when
             we
             will.
             Though
             the
             use
             of
             mariage
             be
             lawful
             ,
             yet
             because
             as
             
               S.
               Paul
            
             saith
             ,
             it
             may
             be
             a
             hinderance
             to
             fasting
             and
             prayer
             ,
             it
             is
             not
             to
             be
             used
             at
             such
             times
             
             as
             those
             duties
             are
             required
             .
             For
             the
             Devil
             insinuates
             into
             us
             ,
             and
             deceives
             us
             ,
             not
             onely
             by
             evil
             things
             ,
             but
             also
             by
             those
             which
             are
             good
             in
             their
             own
             nature
             ;
             by
             Gods
             
             good
             creatures
             ,
             by
             his
             gifts
             ,
             and
             we
             are
             no
             lesse
             to
             take
             heed
             of
             him
             in
             indifferent
             
             things
             ,
             then
             in
             evil
             .
             Our
             tables
             may
             be
             a
             snare
             unto
             us
             :
             And
             the
             thing
             which
             should
             
             be
             unto
             us
             for
             our
             welfare
             may
             be
             an
             occasion
             of
             falling
             .
             So
             Prayer
             (
             one
             of
             the
             most
             
             excellent
             duties
             of
             a
             Christian
             )
             may
             be
             turned
             into
             sin
             .
             The
             like
             may
             be
             said
             of
             Almes
             .
             These
             things
             are
             spoken
             to
             this
             purpose
             ,
             that
             as
             
             Moses's
             counsel
             was
             ,
             Come
             not
             at
             your
             wives
             ,
             which
             is
             a
             thing
             lawful
             :
             yet
             if
             by
             circumstance
             of
             time
             or
             place
             ,
             or
             the
             like
             ,
             these
             lawful
             things
             make
             a
             man
             slow
             in
             the
             service
             of
             God
             ,
             we
             ought
             to
             refrain
             them
             ,
             and
             to
             follow
             the
             counsel
             of
             Moses
             .
          
           
             The
             third
             and
             last
             point
             in
             preparation
             is
             set
             down
             in
             the
             12
             and
             21
             Verses
             ,
             which
             
             was
             to
             set
             bounds
             and
             marks
             about
             the
             mountain
             ,
             which
             the
             Israelites
             were
             not
             to
             passe
             .
             And
             the
             repeating
             of
             it
             ,
             must
             needs
             cause
             us
             to
             conceive
             that
             there
             is
             some
             weighty
             thing
             in
             it
             of
             which
             we
             are
             to
             take
             notice
             .
             For
             the
             Scripture
             hath
             nothing
             vain
             or
             needlesse
             :
             but
             as
             Joseph
             said
             of
             Pharaohs
             dreams
             ,
             that
             the
             doubling
             of
             them
             did
             shew
             the
             certainty
             ,
             so
             the
             doubling
             here
             shews
             the
             danger
             if
             this
             command
             be
             not
             kept
             .
             And
             the
             command
             is
             to
             keep
             the
             Israelites
             within
             their
             bounds
             :
             for
             as
             the
             first
             part
             was
             to
             make
             them
             willing
             ,
             and
             the
             second
             to
             make
             them
             able
             ;
             so
             because
             a
             man
             may
             be
             overwilling
             ,
             or
             rather
             curious
             ,
             and
             may
             run
             too
             far
             ,
             here
             he
             is
             abridged
             ,
             this
             third
             means
             to
             preparation
             sets
             limits
             and
             bounds
             to
             our
             curiosity
             ,
             that
             we
             passe
             not
             the
             marks
             which
             God
             hath
             set
             in
             knowledge
             of
             him
             and
             his
             will
             ,
             but
             content
             our selves
             with
             the
             knowledge
             of
             such
             things
             as
             are
             needful
             for
             us
             ,
             and
             revealed
             to
             us
             .
          
           
             And
             here
             we
             may
             take
             notice
             of
             a
             foolish
             affection
             that
             we
             naturally
             have
             ,
             in
             hazarding
             necessary
             things
             ,
             by
             our
             curiosity
             in
             those
             that
             are
             needlesse
             :
             and
             not
             onely
             in
             adventuring
             things
             necessary
             for
             those
             which
             are
             unnecessary
             ,
             but
             with
             too
             greedy
             
             a
             desire
             of
             them
             ,
             to
             break
             Gods
             Commandements
             .
             So
             we
             see
             in
             the
             beginning
             Gods
             prohibition
             gave
             the
             Devil
             occasion
             ,
             to
             tempt
             Eve
             to
             be
             over-curious
             to
             know
             that
             she
             should
             not
             .
             And
             afterwards
             ,
             a
             little
             before
             the
             Law
             given
             ,
             Moses
             commanded
             ,
             
             that
             none
             should
             reserve
             Manna
             till
             the
             morning
             ,
             and
             yet
             some
             of
             them
             itched
             to
             try
             
             conclusions
             ,
             and
             saved
             it
             ;
             so
             it
             stank
             .
             And
             they
             were
             charged
             not
             to
             go
             forth
             on
             the
             Sabbath
             day
             to
             gather
             it
             ,
             for
             they
             should
             finde
             none
             ,
             yet
             some
             would
             needs
             go
             out
             ,
             but
             they
             were
             deceived
             .
             The
             men
             of
             Bethshemesh
             would
             needs
             be
             prying
             into
             the
             
             Ark
             of
             the
             Lord
             ,
             but
             they
             paid
             for
             it
             :
             for
             fifty
             thousand
             and
             threescore
             and
             ten
             of
             them
             died
             for
             their
             foolish
             curiosity
             .
             And
             therefore
             in
             this
             place
             God
             commanded
             ,
             that
             on
             pain
             of
             death
             ,
             nor
             man
             nor
             beast
             should
             passe
             their
             bounds
             .
          
           
             God
             prohibited
             the
             people
             because
             they
             had
             murmured
             ,
             not
             to
             go
             into
             Canaan
             ,
             
             yet
             they
             would
             needs
             go
             up
             to
             the
             hill
             too
             ,
             and
             were
             discomfited
             .
             It
             was
             no
             necessary
             
             thing
             to
             go
             up
             ,
             yet
             go
             they
             would
             :
             and
             here
             they
             were
             not
             it
             seems
             so
             hasty
             to
             hear
             and
             to
             know
             ,
             as
             to
             gaze
             :
             it
             was
             not
             the
             Law
             they
             desired
             to
             know
             ,
             but
             the
             place
             and
             the
             Mount
             ,
             and
             to
             be
             idlely
             occupied
             :
             and
             therefore
             God
             gave
             the
             charge
             three
             times
             :
             for
             curiosity
             is
             an
             odious
             thing
             to
             God.
             
          
           
             And
             we
             see
             that
             this
             very
             affection
             of
             curiosity
             reigned
             afterwards
             in
             the
             sons
             of
             
             Adam
             in
             moving
             curious
             questions
             ,
             concerning
             Heaven
             and
             Hell
             ,
             how
             and
             where
             
             they
             be
             ,
             omitting
             many
             needful
             things
             in
             the
             mean
             time
             ;
             like
             the
             Athenians
             ,
             that
             gave
             themselves
             to
             nothing
             but
             to
             tell
             or
             hear
             new
             things
             .
             The
             Apostles
             must
             needs
             be
             asking
             our
             Saviour
             ,
             Lord
             ,
             wilt
             thou
             at
             this
             time
             restore
             the
             kingdom
             ?
             and
             tell
             us
             ,
             when
             shall
             these
             things
             be
             ?
             and
             what
             shall
             be
             the
             signe
             of
             thy
             coming
             ,
             and
             of
             the
             end
             
             of
             the
             world
             ?
             But
             as
             Christ
             answered
             them
             ,
             It
             is
             not
             for
             you
             to
             know
             the
             times
             and
             seasons
             ,
             which
             the
             Father
             hath
             put
             in
             his
             own
             power
             .
             So
             here
             
               Moses
               ,
               Non
               est
               vestrum
               ascendere
               montem
               ,
            
             It
             is
             not
             for
             you
             to
             come
             near
             the
             Mount
             ,
             or
             to
             see
             what
             is
             done
             there
             ,
             it
             belongeth
             not
             to
             you
             .
          
           
             This
             then
             must
             be
             our
             wisdom
             ,
             to
             be
             content
             with
             the
             knowledge
             of
             that
             which
             God
             hath
             revealed
             to
             us
             :
             and
             not
             to
             be
             too
             curious
             in
             prying
             after
             those
             things
             which
             he
             hath
             reserved
             to
             himself
             .
             
               Secreta
               Deo
               ,
               aperta
               &
               revelata
               ,
               nobis
               &
               filiis
               nostris
               ,
            
             as
             Moses
             said
             ,
             secret
             things
             belong
             to
             God
             our
             Lord
             ;
             but
             those
             things
             which
             
             are
             revealed
             ,
             belong
             to
             us
             and
             to
             our
             children
             .
             And
             this
             is
             the
             same
             which
             the
             Apostle
             counselleth
             us
             to
             do
             ,
             to
             keep
             within
             the
             limits
             which
             the
             Holy
             Ghost
             hath
             set
             us
             :
             Not
             to
             think
             of
             our selves
             more
             highly
             then
             we
             ought
             to
             think
             ,
             but
             to
             think
             soberly
             ,
             
             to
             be
             wise
             to
             sobriety
             .
             This
             curious
             enquiring
             and
             searching
             after
             needlesse
             matters
             ,
             hath
             been
             the
             decay
             of
             learning
             .
             And
             the
             Apostle
             saith
             ,
             that
             such
             curious
             inquisitors
             ,
             
             shall
             languish
             ,
             and
             be
             sick
             with
             foolish
             questions
             ,
             ever
             learning
             ,
             and
             never
             able
             to
             come
             to
             the
             knowledge
             of
             the
             truth
             .
             
               Qui
               inventa
               veritate
            
             (
             saith
             
               S.
               Augustine
               )
               aliud
               quaerit
               ,
               〈◊〉
               invenerit
               ,
            
             He
             that
             finding
             the
             truth
             ,
             seeketh
             further
             ,
             shall
             finde
             a
             lye
             .
             We
             have
             a
             fearful
             example
             of
             it
             in
             Solomon
             :
             I
             gave
             my
             heart
             (
             saith
             he
             )
             to
             know
             
             wisdom
             ,
             and
             to
             know
             madnesse
             ,
             and
             folly
             :
             his
             too
             great
             curiosity
             made
             him
             stray
             too
             far
             ,
             and
             by
             degrees
             to
             connive
             at
             most
             grosse
             idolatry
             .
             
               Qui
               scrutator
               est
               divinae
               majestatis
               opprimetur
               a
               gloria
               ,
            
             they
             which
             are
             too
             inquisitive
             in
             seeking
             out
             things
             too
             high
             for
             them
             ,
             shall
             perish
             in
             their
             folly
             .
             Therefore
             it
             is
             best
             for
             us
             to
             know
             our
             bars
             ,
             and
             keep
             our
             distance
             .
             And
             thus
             much
             for
             the
             several
             means
             of
             Preparation
             .
          
        
         
           
             CHAP.
             XIX
             .
          
           
             
               The
               manner
               of
               delivering
               the
               Law.
               1.
               
               With
               thick
               clouds
               .
               2.
               
               With
               thunder
               and
               lightning
               .
               3.
               
               With
               sound
               of
               a
               trumpet
               .
               The
               terrible
               delivering
               of
               the
               Law
               ,
               compared
               with
               the
               terrour
               of
               the
               last
               judgement
               ,
               when
               we
               must
               give
               account
               for
               the
               keeping
               of
               it
               .
               The
               comparison
               in
               all
               the
               particulars
               .
               The
               use
               of
               this
               .
            
          
           
             THere
             is
             added
             also
             by
             the
             learned
             another
             point
             ,
             not
             a
             point
             of
             Preparation
             ,
             but
             a
             
             necessary
             observation
             in
             the
             delivery
             of
             the
             Law
             ,
             fit
             for
             meditation
             ,
             and
             it
             is
             gathered
             from
             the
             manner
             of
             the
             delivery
             of
             it
             ,
             in
             the
             before
             mentioned
             Chapter
             of
             Exodus
             ,
             
             upon
             which
             the
             Apostle
             seems
             to
             Comment
             .
             For
             whatsoever
             might
             seem
             
             terrible
             to
             man
             ,
             God
             made
             it
             to
             concur
             with
             the
             delivery
             of
             the
             Law.
             The
             particulars
             are
             these
             .
          
           
             1.
             
             The
             Lord
             told
             Moses
             ,
             he
             would
             come
             in
             a
             thick
             cloud
             .
             
          
           
             2.
             
             With
             thundering
             ,
             with
             lightning
             ,
             with
             the
             sound
             of
             a
             trumpet
             .
             
          
           
             Now
             all
             these
             as
             they
             are
             fearful
             sights
             and
             objects
             ,
             so
             was
             it
             done
             purposely
             by
             God
             ,
             that
             his
             Law
             might
             be
             received
             with
             the
             more
             reverence
             .
             And
             we
             see
             it
             took
             
             effect
             and
             wrought
             upon
             them
             :
             For
             upon
             the
             quaking
             of
             the
             Mount
             ,
             and
             those
             terrible
             sights
             ,
             the
             people
             removed
             and
             stood
             afar
             off
             ,
             and
             said
             to
             Moses
             ,
             Speak
             thou
             
             with
             us
             ,
             and
             we
             will
             hear
             ,
             but
             let
             not
             God
             speak
             withus
             ,
             lest
             we
             dye
             .
             Nay
             ,
             the
             sight
             of
             these
             things
             was
             so
             terrible
             ,
             that
             it
             wrought
             upon
             Moses
             himself
             ,
             for
             there
             we
             read
             that
             Moses
             said
             ,
             I
             exceedingly
             quake
             and
             fear
             .
             
          
           
             These
             sights
             and
             sounds
             affect
             us
             not
             ,
             because
             they
             are
             past
             :
             but
             yet
             the
             Apostles
             argument
             may
             affect
             us
             .
             If
             the
             delivery
             of
             the
             Law
             was
             so
             terrible
             ,
             how
             dreadful
             
             shall
             the
             account
             be
             how
             it
             is
             kept
             ?
             And
             if
             the
             Law
             being
             delivered
             by
             the
             ministery
             of
             Angels
             (
             as
             
               S.
               Stephen
            
             said
             )
             were
             thus
             terrible
             ,
             how
             dreadful
             shall
             it
             be
             when
             God
             
             
             in
             the
             power
             of
             his
             Majesty
             shall
             come
             to
             require
             account
             of
             it
             ?
             Now
             this
             will
             appear
             more
             plainly
             ,
             by
             comparing
             the
             circumstances
             in
             the
             delivery
             of
             the
             Law
             ,
             with
             the
             day
             of
             judgement
             .
          
           
             1.
             
             That
             which
             is
             first
             mentioned
             ,
             is
             a
             thick
             and
             dark
             cloud
             .
             And
             the
             Prophet
             speaking
             of
             the
             day
             of
             judgement
             ,
             saith
             ,
             The
             day
             of
             the
             Lord
             is
             darknesse
             ,
             and
             no
             
             
             light
             .
             
               S.
               Jude
            
             cals
             it
             ,
             the
             blacknesse
             of
             darknesse
             .
             And
             the
             Prophet
             Joel
             gives
             the
             
             reason
             :
             because
             the
             Sun
             and
             Moon
             shall
             be
             darkned
             ,
             and
             the
             stars
             shall
             withdraw
             their
             
             light
             .
          
           
             2.
             
             The
             second
             ,
             there
             were
             thunder-claps
             .
             And
             
               S.
               Peter
            
             saith
             ,
             that
             when
             the
             day
             
             of
             the
             Lord
             shall
             come
             ,
             the
             Heavens
             shall
             passe
             away
             with
             a
             great
             noise
             ,
             and
             the
             elements
             shall
             melt
             with
             servent
             heat
             ,
             and
             the
             Earth
             shall
             be
             burnt
             up
             .
             And
             no
             man
             doubts
             but
             these
             things
             are
             more
             terrible
             to
             the
             eye
             and
             the
             ear
             ,
             then
             the
             noise
             of
             a
             thunder-clap
             .
          
           
             3.
             
             The
             third
             is
             lightning
             or
             fire
             ,
             which
             then
             was
             but
             upon
             the
             mount
             of
             Sinai
             only
             :
             but
             at
             the
             last
             day
             ,
             it
             shall
             be
             all
             over
             the
             Earth
             .
             This
             fire
             was
             but
             as
             that
             in
             the
             Bush
             ,
             
             which
             was
             not
             consumed
             by
             it
             ,
             nor
             Sinai
             by
             this
             .
             But
             our
             God
             is
             a
             consuming
             fire
             ,
             
             and
             such
             a
             fire
             as
             will
             torment
             for
             ever
             .
             
               S.
               John
            
             saith
             ,
             the
             smoke
             of
             it
             shall
             ascend
             for
             
             ever
             ,
             and
             the
             fire
             shall
             never
             be
             quenched
             .
          
           
             4.
             
             The
             fourth
             is
             the
             sound
             of
             a
             trumpet
             ,
             that
             pierced
             the
             ears
             of
             the
             living
             onely
             :
             but
             there
             shall
             be
             a
             more
             shrill
             trumpet
             ,
             that
             shall
             be
             heard
             ,
             not
             by
             the
             living
             onely
             ,
             
             but
             by
             the
             dead
             in
             their
             graves
             .
             The
             trumpet
             shall
             sound
             ,
             and
             the
             dead
             shall
             be
             raised
             ,
             saith
             
               S.
               Paul.
            
             
             
          
           
             5.
             
             Another
             thing
             (
             which
             was
             an
             effect
             of
             the
             former
             )
             was
             the
             shaking
             of
             the
             Earth
             ,
             there
             but
             one
             mountain
             quaked
             ;
             but
             at
             the
             last
             day
             it
             is
             said
             ,
             Yet
             once
             more
             
             I
             shake
             not
             the
             Earth
             ,
             but
             also
             Heaven
             .
             This
             removed
             not
             the
             mountain
             ,
             but
             that
             
             shall
             remove
             both
             Heaven
             and
             Earth
             .
          
           
             Thus
             we
             see
             the
             circumstances
             of
             both
             conferred
             ;
             now
             let
             us
             compare
             the
             effects
             of
             them
             .
             The
             giving
             of
             the
             Law
             made
             onely
             Moses
             to
             shake
             and
             tremble
             ,
             but
             at
             requiring
             of
             an
             account
             of
             it
             ,
             there
             shall
             be
             like
             trembling
             of
             all
             ,
             the
             very
             just
             shall
             
             tremble
             too
             :
             but
             the
             wicked
             ,
             they
             shall
             smite
             their
             knees
             together
             .
             They
             shall
             go
             
             into
             the
             holes
             of
             the
             rocks
             ,
             and
             into
             the
             caves
             of
             the
             earth
             for
             fear
             of
             the
             Lord
             ,
             and
             
             
             for
             the
             glory
             of
             his
             Majesty
             ,
             when
             he
             ariseth
             to
             shake
             terribly
             the
             earth
             .
             And
             as
             our
             
             Saviour
             (
             quoting
             the
             words
             of
             the
             Prophet
             )
             speaks
             ,
             They
             shall
             say
             to
             the
             mountains
             ,
             coverus
             ,
             and
             to
             the
             hils
             fall
             on
             us
             ,
             and
             that
             to
             hide
             them
             from
             the
             wrath
             of
             the
             angry
             Judge
             .
             So
             that
             we
             see
             ,
             by
             these
             comparisons
             ,
             that
             the
             delivery
             did
             in
             some
             sort
             prefigure
             the
             requiring
             of
             it
             ;
             but
             the
             terriblenesse
             of
             that
             day
             cannot
             be
             expressed
             .
             This
             sound
             may
             awake
             us
             now
             ;
             and
             therefore
             let
             us
             say
             ,
             as
             the
             people
             said
             here
             to
             Moses
             ,
             let
             us
             hear
             it
             by
             the
             ministery
             of
             man
             :
             and
             as
             the
             Apostle
             saith
             ,
             let
             us
             have
             grace
             to
             
             serve
             God
             with
             reverence
             and
             fear
             .
             For
             no
             doubt
             when
             Christ
             shall
             come
             from
             Heaven
             ,
             he
             will
             bring
             with
             him
             a
             fiery
             Law
             ,
             even
             fire
             and
             brimstone
             ,
             like
             to
             the
             
             Law
             mentioned
             and
             foretold
             by
             Moses
             .
             So
             much
             for
             the
             circumstances
             and
             effects
             in
             the
             manner
             of
             delivering
             the
             Law.
             
          
        
         
           
             CHAP
             XX.
             
          
           
             
               The
               end
               of
               the
               Law
               as
               given
               by
               Moses
               .
               1.
               
               It
               brings
               none
               to
               perfection
               ,
               and
               that
               by
               reason
               of
               mans
               corruption
               ,
               as
               appears
               ,
               1.
               by
               the
               place
               ,
               a
               barren
               wildernesse
               ,
               a
               mountain
               ,
               which
               none
               might
               touch
               ,
               2.
               
               By
               the
               mediatour
               Moses
               .
               3.
               
               By
               the
               breaking
               of
               the
               tables
               ,
               &c.
               2.
               
               It
               brings
               us
               to
               Christ
               ,
               because
               given
               by
               Angels
               in
               the
               hand
               of
               a
               Mediatour
               :
               It
               was
               to
               be
               put
               into
               the
               ark
               :
               Given
               fifty
               dayes
               after
               the
               Passeover
               :
               Moses
               had
               a
               veyl
               :
               The
               fiery
               Serpent
               :
               Our
               use
               of
               the
               Law
               ,
               to
               know
               our
               debts
               as
               by
               a
               book
               of
               accounts
               ,
               then
               to
               drive
               us
               to
               seek
               a
               surety
               to
               pay
               the
               debt
               ,
               viz.
               Christ
               ,
               and
               to
               be
               thankful
               and
               take
               heed
               of
               running
               further
               into
               debt
               .
            
          
           
             THere
             is
             yet
             one
             thing
             to
             be
             considered
             ,
             namely
             ,
             the
             use
             and
             end
             of
             the
             Law
             ,
             
             which
             we
             will
             collect
             from
             the
             words
             of
             the
             Author
             to
             the
             Hebrews
             .
             It
             bringeth
             no
             man
             to
             perfection
             .
             The
             Law
             (
             that
             is
             the
             Mosaical
             Law
             ,
             or
             the
             Covenant
             of
             
             works
             ,
             but
             not
             the
             moral
             Law
             considered
             as
             it
             is
             a
             part
             of
             the
             Covenant
             of
             grace
             )
             made
             nothing
             perfect
             ;
             but
             it
             was
             the
             bringing
             in
             of
             a
             better
             thing
             .
             So
             that
             1.
             
             It
             brings
             no
             man
             to
             perfection
             .
             2.
             
             It
             brings
             us
             to
             a
             better
             thing
             ,
             that
             is
             (
             as
             it
             is
             in
             another
             place
             ,
             )
             the
             Law
             was
             our
             Schoolmaster
             to
             bring
             us
             to
             Christ
             ;
             but
             the
             principal
             end
             of
             the
             Law
             ,
             
             as
             it
             is
             delivered
             by
             Christ
             ,
             and
             become
             a
             part
             of
             the
             Gospel
             ,
             is
             to
             be
             a
             rule
             to
             direct
             us
             ,
             and
             the
             way
             to
             leade
             us
             by
             walking
             therein
             to
             life
             and
             salvation
             ,
             Mat.
             5.
             
             &
             6.
             
             &
             7.
             
          
           
             1.
             
             For
             the
             first
             end
             .
             Though
             it
             be
             a
             Law
             which
             carrieth
             with
             it
             the
             character
             of
             the
             Lawgiver
             ,
             as
             those
             of
             Solon
             did
             ,
             (
             which
             was
             mildenesle
             )
             and
             of
             Draco
             ,
             which
             was
             cruelty
             .
             So
             this
             of
             God
             ,
             holinesse
             ,
             justice
             ,
             goodnesse
             ,
             &c.
             
             And
             though
             it
             be
             
               mandatum
               sanctum
            
             ,
             an
             holy
             Law
             ,
             in
             respect
             of
             the
             duties
             to
             God
             ;
             and
             justum
             ,
             〈◊〉
             ,
             in
             respect
             
             of
             the
             duties
             to
             men
             ,
             and
             bonum
             ,
             good
             ,
             in
             respect
             of
             our selves
             :
             yet
             by
             occasion
             of
             our
             corruption
             and
             transgression
             ,
             it
             bringeth
             no
             perfection
             with
             it
             ,
             which
             appears
             by
             seven
             circumstances
             .
          
           
             
               1.
               
               The
               first
               is
               of
               the
               place
               where
               it
               was
               given
               .
               That
               was
               a
               vast
               and
               barren
               Wildernesse
               yeelding
               no
               fruit
               :
               to
               signifie
               ,
               that
               the
               Law
               should
               be
               so
               barren
               of
               fruits
               ,
               that
               it
               should
               not
               yeeld
               one
               soul
               unto
               God.
               
            
             
               2.
               
               The
               second
               is
               of
               the
               Mountain
               ,
               which
               was
               Sinai
               .
               And
               this
               
                 S.
                 Paul
              
               acknowledgeth
               
               to
               have
               relation
               by
               way
               of
               allegory
               to
               Agar
               .
               It
               is
               a
               mountain
               in
               Arabia
               ,
               and
               therefore
               holdeth
               of
               Ishmael
               the
               son
               of
               Agar
               the
               bondwoman
               ,
               and
               therefore
               to
               be
               cast
               out
               with
               her
               children
               ,
               and
               not
               to
               receive
               the
               inheritance
               with
               Isaac
               .
               So
               they
               which
               think
               to
               bring
               forth
               fruit
               by
               their
               own
               righteousnesse
               ,
               are
               like
               Ishmael
               who
               
               was
               born
               by
               nature
               ,
               not
               by
               promise
               ,
               as
               Isaac
               was
               ,
               whose
               birth
               was
               supernatural
               :
               therefore
               the
               children
               of
               the
               Law
               are
               to
               be
               cast
               out
               with
               their
               mother
               ,
               because
               they
               cannot
               be
               perfected
               by
               it
               .
            
             
               3.
               
               Thirdly
               ,
               none
               might
               go
               up
               to
               this
               mountain
               ,
               none
               might
               touch
               it
               .
               And
               so
               concerning
               the
               Law
               ,
               none
               hath
               gone
               up
               to
               it
               ,
               none
               could
               so
               much
               as
               ever
               touch
               it
               ,
               as
               he
               should
               .
               But
               the
               condition
               of
               grace
               ,
               the
               Gospel
               ,
               is
               otherwise
               .
               We
               must
               
               ascend
               to
               Sion
               ,
               the
               hill
               of
               grace
               ,
               and
               that
               with
               boldnesse
               .
               And
               many
               have
               gone
               up
               to
               it
               .
               The
               Prophet
               speaking
               of
               the
               Gospel
               of
               grace
               ,
               saith
               :
               Many
               people
               
               shall
               go
               and
               say
               ,
               Come
               ye
               ,
               and
               let
               us
               go
               up
               to
               the
               mountain
               of
               the
               Lord
               ,
               &c.
               
            
             
               
                 4.
                 
                 The
                 fourth
                 is
                 of
                 the
                 person
                 that
                 was
                 minister
                 of
                 it
                 ,
                 Moses
                 .
                 And
                 if
                 any
                 man
                 should
                 have
                 received
                 perfection
                 by
                 the
                 Law
                 ,
                 no
                 doubt
                 but
                 he
                 that
                 gave
                 it
                 ,
                 might
                 .
                 But
                 we
                 finde
                 that
                 he
                 was
                 a
                 transgressour
                 of
                 the
                 Law
                 ,
                 before
                 he
                 received
                 it
                 ,
                 and
                 
                 therefore
                 was
                 never
                 partaker
                 of
                 the
                 promise
                 of
                 the
                 Law
                 ,
                 that
                 is
                 ,
                 to
                 enter
                 into
                 the
                 land
                 of
                 Canaan
                 .
                 Again
                 ,
                 his
                 miracles
                 often
                 were
                 destructive
                 ,
                 as
                 to
                 drown
                 〈◊〉
                 ,
                 and
                 to
                 bring
                 plagues
                 ,
                 to
                 shew
                 Gods
                 wrath
                 and
                 justice
                 ,
                 and
                 not
                 to
                 save
                 .
                 Whereas
                 the
                 Ministers
                 of
                 grace
                 raised
                 the
                 dead
                 ,
                 healed
                 the
                 sick
                 ,
                 cast
                 out
                 Devils
                 ,
                 &c.
                 
                 So
                 we
                 see
                 it
                 is
                 the
                 Covenant
                 of
                 Grace
                 that
                 must
                 perfect
                 and
                 save
                 .
              
               
                 Lastly
                 ,
                 when
                 Moses
                 came
                 down
                 from
                 the
                 Mount
                 ,
                 his
                 face
                 did
                 so
                 shine
                 ,
                 that
                 
                 no
                 man
                 was
                 able
                 to
                 behold
                 him
                 ,
                 unlesse
                 a
                 veil
                 were
                 put
                 over
                 his
                 face
                 :
                 which
                 
                 shews
                 ,
                 that
                 the
                 cleannesse
                 and
                 perfection
                 of
                 that
                 Law
                 is
                 rather
                 to
                 dazle
                 the
                 eyes
                 ,
                 then
                 to
                 enl
                 ghten
                 them
                 :
                 but
                 Christ
                 came
                 into
                 the
                 world
                 with
                 so
                 milde
                 an
                 aspect
                 and
                 countenance
                 ,
                 as
                 needed
                 no
                 veil
                 .
              
            
             
               5.
               
               The
               next
               is
               of
               the
               Law
               it self
               .
               The
               Tables
               were
               broken
               before
               they
               could
               be
               delivered
               ,
               which
               the
               Fathers
               expound
               to
               signifie
               ,
               how
               that
               covenant
               should
               be
               made
               void
               ,
               and
               another
               come
               instead
               of
               it
               .
            
             
               6.
               
               Of
               the
               Time.
               In
               that
               very
               time
               that
               the
               people
               should
               have
               received
               the
               Law
               ,
               they
               were
               in
               the
               greatest
               transgression
               of
               it
               that
               could
               be
               ,
               namely
               ,
               in
               idolatry
               and
               worshipping
               the
               golden
               Calf
               ,
               and
               in
               that
               respect
               ,
               very
               unfit
               to
               receive
               a
               Law
               ,
               and
               so
               it
               was
               broken
               before
               it
               was
               given
               .
            
             
               7.
               
               Lastly
               ,
               of
               the
               Manner
               .
               It
               was
               delivered
               by
               the
               terrible
               blast
               of
               a
               trumpet
               ,
               to
               terrifie
               the
               people
               ;
               shewing
               thereby
               ,
               that
               it
               was
               a
               Law
               of
               terrour
               ,
               and
               would
               require
               terrible
               things
               at
               their
               hands
               .
               But
               the
               delivery
               of
               the
               Gospel
               was
               clean
               contrary
               ;
               for
               that
               was
               delivered
               in
               a
               comfortable
               song
               ,
               by
               a
               Quire
               of
               Angels
               ,
               praysing
               and
               giving
               glory
               to
               GOD
               :
               a
               song
               of
               peace
               and
               joy
               :
               whereas
               the
               trumpet
               serves
               rather
               to
               denounce
               war.
               
            
          
           
             For
             the
             second
             end
             .
             It
             was
             to
             be
             
               〈◊〉
               ad
               Christum
            
             ,
             a
             Schoolmaster
             to
             bring
             
             us
             to
             Christ
             ;
             which
             will
             be
             shewen
             by
             these
             five
             circumstances
             of
             the
             Law.
             
          
           
             
               1.
               
               It
               was
               delivered
               by
               the
               ministery
               of
               Angels
               .
               It
               was
               ordeined
               by
               Angels
               in
               the
               
               hand
               of
               a
               Mediatour
               ,
               saith
               the
               Apostle
               .
               Now
               we
               know
               that
               a
               Mediatour
               hath
               power
               to
               end
               matters
               as
               he
               pleaseth
               ,
               either
               to
               establish
               or
               abrogate
               a
               Law.
               So
               Christ
               our
               Mediatour
               ,
               because
               for
               our
               salvation
               it
               could
               not
               be
               otherwise
               ,
               took
               upon
               him
               in
               his
               own
               person
               to
               satisfie
               God
               ,
               and
               abrogate
               the
               old
               Covenant
               ,
               to
               establish
               a
               new
               .
               So
               the
               Law
               brings
               us
               to
               this
               Mediatour
               .
            
             
               2.
               
               There
               was
               a
               charge
               given
               to
               Moses
               ,
               that
               the
               two
               Tables
               should
               be
               put
               into
               the
               
               Ark
               of
               the
               Testimony
               ,
               which
               was
               but
               a
               signe
               of
               Gods
               presence
               with
               them
               :
               which
               
               signe
               was
               perfected
               in
               Christ
               ,
               in
               whom
               God
               is
               present
               with
               us
               ,
               for
               he
               is
               our
               Emanuel
               ,
               God
               with
               us
               indeed
               .
            
             
               3.
               
               Moses
               must
               have
               a
               veil
               ,
               which
               was
               but
               a
               Ceremony
               ,
               to
               shew
               the
               mitigation
               of
               
               the
               rigour
               of
               the
               Law
               by
               Christ
               ;
               for
               by
               him
               the
               veil
               is
               removed
               .
               The
               veil
               also
               signified
               the
               ceremonies
               of
               the
               Law
               ,
               which
               referred
               to
               Christ
               ,
               and
               by
               him
               are
               done
               away
               .
            
             
               4.
               
               The
               time
               when
               the
               Law
               was
               delivered
               ,
               was
               fifty
               dayes
               after
               the
               celebration
               of
               the
               Passeover
               ,
               the
               time
               of
               first
               fruits
               .
               And
               at
               that
               very
               time
               ,
               the
               same
               day
               ,
               fifty
               dayes
               after
               ,
               at
               Pentecost
               came
               the
               Holy
               Ghost
               in
               the
               Gospel
               .
               And
               though
               we
               cannot
               perform
               all
               we
               should
               ,
               yet
               because
               those
               fifty
               dayes
               are
               the
               time
               of
               first
               fruits
               ,
               we
               may
               offer
               up
               our
               first-fruits
               ,
               and
               
                 inchoatam
                 obedientiam
              
               inchoate
               obedience
               accepted
               by
               Christ.
               And
               this
               inchoate
               obedience
               we
               shall
               have
               ,
               when
               we
               shall
               have
               new
               hearts
               ,
               not
               of
               stone
               ,
               but
               of
               flesh
               .
               A
               new
               heart
               will
               I
               give
               you
               ,
               &c.
               as
               the
               Prophet
               speaks
               ,
               
               which
               as
               the
               Apostle
               expounds
               it
               in
               the
               New
               Testament
               ,
               written
               ,
               not
               in
               tables
               of
               stone
               ,
               but
               in
               the
               fleshly
               tables
               of
               our
               heart
               ,
               whereby
               we
               shall
               be
               made
               able
               to
               offer
               up
               
               our
               first
               fruits
            
             
               
               5.
               
               Lastly
               .
               By
               the
               protestation
               which
               the
               people
               made
               against
               God
               and
               Moses
               
               that
               they
               would
               not
               hear
               them
               ,
               we
               see
               a
               plain
               dissolution
               of
               the
               Law.
               
                 〈◊〉
                 sunt
                 〈◊〉
                 〈◊〉
                 &
                 Mosen
                 ,
              
               they
               spake
               against
               God
               and
               Moses
               .
               Presently
               upon
               their
               murmuring
               came
               a
               type
               of
               Hell.
               The
               Lord
               sent
               fiery
               Serpents
               among
               them
               ,
               and
               in
               
               the
               next
               〈◊〉
               follows
               their
               humiliation
               ,
               〈◊〉
               ,
               we
               have
               sinned
               :
               and
               the
               
               verse
               after
               followes
               a
               declaration
               of
               the
               Gospel
               ,
               concerning
               the
               coming
               of
               Christ.
               
               Make
               〈◊〉
               a
               fiery
               Serpent
               ,
               faith
               God
               ,
               which
               Serpent
               Christ
               applyeth
               to
               himself
               .
               As
               
               Moses
               lifted
               up
               the
               Serpent
               in
               the
               wildernesse
               ,
               so
               must
               the
               Son
               of
               Man
               be
               lifted
               up
               .
               Besides
               ,
               the
               〈◊〉
               ,
               had
               their
               types
               of
               the
               Sacraments
               in
               the
               Gospel
               ,
               as
               the
               
               passing
               through
               the
               Red
               sea
               foreshewed
               Baptism
               ,
               their
               Manna
               ,
               and
               the
               water
               out
               of
               the
               Rock
               ,
               the
               Lords
               Supper
               ,
               And
               thus
               we
               see
               that
               the
               Law
               was
               
                 〈◊〉
                 ad
                 〈◊〉
              
               ,
               a
               Schoolmaster
               to
               lead
               us
               to
               Christ.
               
            
          
           
             To
             make
             this
             more
             plain
             .
             Christs
             wisdom
             in
             the
             Gospel
             must
             be
             ours
             :
             for
             he
             saith
             ,
             a
             man
             must
             call
             himself
             to
             account
             ,
             how
             he
             hath
             used
             his
             talent
             ;
             for
             God
             is
             one
             that
             
             will
             take
             account
             of
             his
             servants
             how
             they
             have
             imployed
             the
             talents
             which
             he
             hath
             delivered
             them
             ,
             and
             we
             must
             expect
             to
             be
             called
             
               ad
               calculum
            
             ,
             to
             account
             for
             our
             talent
             ,
             and
             not
             hide
             them
             in
             the
             ground
             with
             the
             foolish
             servant
             .
          
           
             This
             is
             the
             first
             use
             of
             the
             Law
             ,
             that
             it
             is
             
               tabula
               supputationum
            
             ,
             our
             book
             of
             Debitor
             and
             Creditor
             ;
             the
             tables
             that
             we
             must
             make
             our
             account
             by
             ,
             and
             lets
             us
             see
             ,
             how
             we
             stand
             in
             case
             of
             profit
             and
             losse
             ;
             and
             in
             that
             respect
             it
             is
             
               remedium
               ignorantia
            
             ,
             a
             remedy
             for
             ignorance
             .
             Now
             because
             it
             sheweth
             us
             ,
             that
             our
             debt
             is
             
             greater
             then
             we
             are
             able
             to
             pay
             ,
             and
             so
             becomes
             our
             sting
             to
             death
             ,
             shewing
             
             us
             our
             miserable
             condition
             ,
             with
             a
             
               memento
               unde
               excideris
            
             ,
             a
             putting
             us
             in
             minde
             whence
             we
             are
             fallen
             ,
             from
             the
             image
             of
             God
             :
             As
             also
             the
             horror
             of
             Hell
             ,
             into
             which
             we
             shall
             fall
             :
             the
             first
             of
             which
             will
             procure
             grief
             ,
             and
             the
             other
             terrour
             within
             〈◊〉
             .
             And
             when
             it
             hath
             brought
             us
             to
             this
             ,
             that
             wee
             may
             bee
             condemned
             in
             the
             whole
             summe
             ,
             when
             God
             and
             we
             have
             reckoned
             :
             then
             hath
             he
             
             his
             〈◊〉
             ,
             the
             Conscience
             to
             〈◊〉
             the
             debt
             ,
             which
             brings
             in
             another
             use
             of
             the
             Law
             ;
             that
             it
             will
             be
             our
             humiliator
             ,
             humbler
             ,
             shutting
             us
             up
             in
             prison
             ,
             then
             it
             is
             
               remedium
               〈◊〉
            
             ,
             a
             cure
             of
             our
             pride
             .
          
           
             Then
             cometh
             in
             another
             use
             of
             the
             Law.
             That
             seeing
             our
             condemnation
             to
             be
             most
             just
             ,
             and
             that
             wee
             are
             never
             able
             to
             discharge
             so
             great
             a
             debt
             :
             there
             can
             be
             no
             other
             way
             for
             us
             ,
             but
             to
             seek
             out
             a
             surety
             to
             discharge
             it
             for
             us
             ,
             and
             that
             leadeth
             us
             as
             it
             did
             the
             Israelites
             to
             the
             brazen
             Serpent
             ,
             that
             is
             ,
             to
             Christ.
             So
             that
             the
             one
             will
             keep
             in
             our
             remembrance
             ,
             our
             debt
             ,
             and
             deliverance
             ;
             and
             the
             other
             will
             teach
             us
             to
             say
             with
             the
             Psalmist
             ,
             
               Quid
               retribuam
               ,
               &c.
            
             and
             so
             be
             converted
             to
             his
             testimonies
             ,
             and
             work
             a
             care
             in
             us
             ,
             that
             we
             lay
             no
             more
             debt
             upon
             Christ
             ,
             then
             we
             needs
             must
             ,
             by
             reason
             of
             our
             infirmity
             .
          
           
             So
             much
             for
             the
             Preparation
             .
          
        
      
       
         
         
           THE
           EXPOSITION
           OF
           THE
           First
           Commandement
           .
        
         
           
             CHAP.
             I.
             
          
           
             
               Of
               the
               Preface
               to
               the
               Decalogue
               .
               Two
               things
               required
               in
               a
               Lawgiver
               .
               1.
               
               Wisdom
               .
               2.
               
               Authority
               .
               Both
               appear
               here
               .
               Gods
               authority
               declared
               .
               1.
               
               By
               his
               name
               Jehovah
               ;
               which
               implyes
               ,
               1.
               that
               being
               himself
               ,
               and
               that
               all
               other
               things
               come
               from
               him
               .
               2.
               
               His
               absolute
               dominion
               over
               all
               the
               creatures
               .
               From
               which
               flow
               two
               attributes
               .
               1.
               
               His
               Eternity
               .
               2.
               
               His
               veracity
               or
               truth
               .
               2.
               
               By
               his
               jurisdiction
               :
               thy
               God
               ,
               by
               creation
               and
               by
               covenant
               .
               3.
               
               By
               a
               late
               benefit
               .
               Their
               deliverance
               out
               of
               Egypt
               .
               How
               all
               this
               belongs
               to
               us
               .
            
          
           
             
               THe
               Lord
               spake
               ,
               &c.
            
             
             From
             the
             second
             to
             the
             eighteenth
             verse
             of
             
             this
             Chapter
             ,
             the
             words
             which
             inded
             are
             the
             body
             of
             the
             Law
             ,
             contain
             in
             them
             two
             things
             .
          
           
             
               1.
               
               The
               Stile
               .
               
                 I
                 am
                 the
                 Lord
                 thy
                 God
                 which
                 have
                 brought
                 thee
              
               
               
                 out
                 of
                 the
                 land
                 of
                 Egypt
                 ,
                 out
                 of
                 the
                 house
                 of
                 bondage
                 .
              
            
             
               2.
               
               The
               Charge
               .
               
                 Thou
                 〈◊〉
                 have
                 no
                 other
                 gods
                 before
                 me
                 ,
                 &c.
                 
              
               
            
          
           
             To
             the
             perfect
             enabling
             of
             every
             Law-giver
             to
             make
             Laws
             is
             
             required
             .
             1.
             
             Wisdom
             .
             2.
             
             Authority
             .
          
           
             
               1.
               
               For
               the
               wisdom
               of
               God
               ,
               it
               appears
               in
               the
               Laws
               themselves
               .
               Moses
               justifieth
               
               it
               ,
               and
               challengeth
               all
               the
               Nations
               of
               the
               earth
               to
               match
               them
               .
               What
               Nation
               (
               saith
               he
               )
               is
               there
               so
               great
               ,
               that
               hath
               statutes
               and
               judgements
               so
               righteous
               ,
               as
               all
               this
               Law
               ?
               And
               the
               wisdom
               of
               a
               Law
               is
               best
               seen
               in
               the
               equity
               of
               it
               .
               But
               a
               little
               before
               (
               to
               shew
               more
               plainly
               his
               wisdom
               )
               he
               tels
               them
               ,
               that
               it
               was
               their
               wisdom
               to
               keep
               them
               ,
               for
               the
               Nations
               which
               should
               see
               that
               they
               were
               kept
               ,
               would
               presently
               conclude
               and
               say
               ,
               Surely
               this
               Nation
               is
               a
               wise
               and
               understanding
               people
               ,
               which
               they
               would
               never
               do
               ,
               if
               they
               had
               not
               conceived
               wisdom
               in
               the
               framing
               of
               them
               .
               So
               that
               certainly
               we
               must
               
               needs
               confesse
               with
               the
               Prophet
               ,
               that
               it
               came
               from
               the
               Lord
               ,
               who
               is
               wonderfull
               in
               counsel
               .
            
             
               2.
               
               For
               his
               Authority
               ,
               (
               which
               is
               
                 rerum
                 agendarum
                 telum
              
               ,
               )
               it
               is
               plainly
               demonstrated
               by
               God
               himself
               in
               the
               second
               verse
               ;
               and
               manifested
               by
               the
               deliverance
               of
               the
               Israelites
               out
               of
               Egypt
               ,
               by
               strong
               hand
               .
               In
               every
               Edict
               and
               Law
               proclaimed
               ,
               the
               beginning
               is
               with
               the
               stile
               of
               the
               Prince
               ,
               intimating
               thereby
               his
               Prerogative
               Royal
               ,
               to
               make
               Laws
               ,
               and
               to
               publish
               and
               see
               them
               obeyed
               .
               And
               therefore
               his
               authority
               is
               annexed
               ,
               as
               to
               the
               Law
               in
               general
               ,
               so
               to
               those
               particular
               Laws
               which
               have
               a
               reason
               annexed
               .
               As
               to
               the
               second
               .
               For
               I
               the
               Lord
               thy
               God
               am
               a
               jealous
               God
               ,
               &c.
               To
               the
               third
               .
               For
               the
               Lord
               will
               not
               hold
               him
               guiltlesse
               ,
               &c.
               To
               the
               fourth
               .
               For
               in
               six
               dayes
               the
               Lord
               made
               Heaven
               and
               Earth
               ,
               &c.
               and
               it
               is
               the
               Sabbath
               of
               the
               Lord.
               Now
               ,
               if
               it
               be
               true
               that
               men
               expect
               no
               reason
               to
               perswade
               them
               to
               lay
               hold
               of
               a
               benefit
               ,
               then
               there
               needs
               none
               to
               make
               them
               observe
               the
               Law
               ,
               because
               it
               is
               a
               benefit
               ;
               for
               the
               Psalmist
               
               so
               accounts
               it
               .
               He
               hath
               not
               dealt
               so
               with
               any
               Nation
               ,
               neither
               have
               the
               Heathen
               knowledge
               of
               his
               Laws
               .
               Yet
               it
               pleased
               God
               to
               adde
               his
               reason
               from
               his
               own
               person
               ,
               though
               indeed
               profit
               be
               a
               sufficient
               Orator
               .
               And
               thus
               doth
               God
               in
               divers
               places
               ,
               as
               Levit.
               21.
               8.
               12.
               15.
               23.
               
               As
               also
               
                 S.
                 Paul
              
               mentioneth
               it
               for
               the
               New
               Testament
               .
               As
               I
               live
               ,
               saith
               
               the
               Lord
               ,
               every
               knee
               shall
               bow
               to
               me
               ,
               and
               every
               tongue
               shall
               confesse
               to
               God
               ,
               which
               
               words
               are
               taken
               out
               of
               the
               Prophet
               .
            
          
           
           
             In
             this
             stile
             or
             authority
             are
             three
             points
             according
             to
             the
             titles
             .
          
           
             
               
                 
                   1.
                   
                   Of
                   name
                   ,
                
                 
                   Jehovah
                   .
                
              
               
                 
                   Thy
                   God.
                   
                
              
               
                 
                   which
                   brought
                   thee
                   ,
                   &c.
                   the
                   last
                   benefit
                   they
                   had
                   received
                   ,
                   out
                   of
                   Egypt
                   .
                
              
               
                 
                   2.
                   
                   Of
                   jurisdiction
                   ,
                
                 
                   Jehovah
                   .
                
              
               
                 
                   Thy
                   God.
                   
                
              
               
                 
                   which
                   brought
                   thee
                   ,
                   &c.
                   the
                   last
                   benefit
                   they
                   had
                   received
                   ,
                   out
                   of
                   Egypt
                   .
                
              
               
                 
                   3.
                   
                   Of
                   benefit
                   .
                
                 
                   Jehovah
                   .
                
              
               
                 
                   Thy
                   God.
                   
                
              
               
                 
                   which
                   brought
                   thee
                   ,
                   &c.
                   the
                   last
                   benefit
                   they
                   had
                   received
                   ,
                   out
                   of
                   Egypt
                   .
                
              
            
          
           
             And
             such
             Prefaces
             do
             earthly
             Princes
             use
             in
             their
             writings
             .
          
           
             
               1.
               
               Of
               Name
               ,
               as
               
                 Caius
                 Caesar.
              
               
            
             
               2.
               
               Of
               jurisdiction
               ,
               Imperator
               .
            
             
               3.
               
               Of
               the
               last
               benefit
               ,
               
                 Caesar
                 Germanicus
              
               ,
               for
               conquering
               Germany
               ,
               the
               last
               triumph
               obscuring
               the
               former
               .
            
          
           
             
               1.
               
               For
               the
               title
               of
               his
               Name
               ,
               it
               is
               I
               Jehovah
               ,
               not
               I
               am
               Jehovah
               :
               which
               argueth
               ,
               1.
               
               His
               Nature
               .
               2.
               
               His
               Power
               .
            
             
               
                 
                   
                     1.
                     
                     That
                     it
                     is
                     the
                     name
                     of
                     his
                     Nature
                     ,
                     it
                     cannot
                     be
                     denied
                     .
                     They
                     shall
                     know
                     (
                     saith
                     
                     the
                     Psalmist
                     )
                     that
                     thou
                     (
                     whose
                     name
                     is
                     Jehovah
                     )
                     art
                     onely
                     the
                     most
                     highest
                     over
                     all
                     the
                     Earth
                     .
                  
                   
                     Concerning
                     the
                     word
                     Jehovah
                     ,
                     (
                     which
                     is
                     Tetragrammaton
                     ,
                     consisting
                     of
                     four
                     letters
                     ,
                     )
                     much
                     hath
                     been
                     written
                     ,
                     and
                     many
                     speculations
                     have
                     been
                     gathered
                     from
                     it
                     .
                     As
                     namely
                     ,
                     that
                     there
                     are
                     three
                     distinct
                     letters
                     according
                     to
                     the
                     number
                     of
                     persons
                     in
                     the
                     Trinity
                     ;
                     and
                     of
                     these
                     three
                     ,
                     the
                     first
                     signifieth
                     power
                     ,
                     the
                     proper
                     adjunct
                     of
                     the
                     Father
                     ;
                     the
                     second
                     wisdom
                     and
                     knowledge
                     proper
                     to
                     the
                     Son
                     :
                     and
                     the
                     third
                     love
                     ,
                     the
                     proper
                     adjunct
                     of
                     the
                     Holy
                     Ghost
                     .
                     And
                     that
                     the
                     second
                     letter
                     is
                     doubled
                     ,
                     to
                     denote
                     the
                     two
                     natures
                     of
                     the
                     second
                     Person
                     .
                     But
                     this
                     may
                     be
                     sufficient
                     for
                     us
                     ,
                     that
                     it
                     is
                     a
                     name
                     from
                     being
                     ,
                     or
                     a
                     name
                     of
                     existence
                     ,
                     and
                     that
                     he
                     is
                     of
                     himself
                     ,
                     and
                     from
                     none
                     〈◊〉
                     ,
                     
                     but
                     that
                     all
                     things
                     are
                     through
                     and
                     from
                     him
                     .
                     
                       Omnia
                       beneficio
                       illius
                       ,
                       ipse
                       beneficio
                       nullius
                       .
                       Bern.
                       
                    
                  
                   
                     And
                     as
                     it
                     〈◊〉
                     his
                     being
                     of
                     himself
                     ,
                     so
                     his
                     absolute
                     dominion
                     and
                     power
                     over
                     
                     all
                     ;
                     and
                     therefore
                     we
                     translate
                     it
                     (
                     Lord
                     )
                     following
                     the
                     Septuagint
                     ,
                     who
                     render
                     it
                     
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     
                  
                
                 
                   
                     2.
                     
                     And
                     as
                     there
                     is
                     no
                     exception
                     in
                     his
                     title
                     ,
                     as
                     to
                     be
                     commanded
                     of
                     or
                     by
                     any
                     other
                     .
                     All
                     earthly
                     Princes
                     derive
                     their
                     power
                     from
                     him
                     ,
                     as
                     his
                     Delegates
                     by
                     commission
                     .
                     As
                     our
                     Prince
                     hath
                     in
                     his
                     title
                     
                       Dei
                       gratia
                       Angliae
                    
                     ,
                     By
                     the
                     grace
                     of
                     God
                     King
                     of
                     England
                     ,
                     &c.
                     and
                     is
                     
                       ab
                       aliq
                    
                     .
                     from
                     another
                     ,
                     viz.
                     from
                     God.
                     Onely
                     God
                     rules
                     without
                     commission
                     from
                     any
                     ,
                     but
                     is
                     within
                     and
                     of
                     himself
                     a
                     supream
                     head
                     ,
                     commandeth
                     simply
                     and
                     absolutely
                     ,
                     hath
                     no
                     dependance
                     upon
                     any
                     other
                     ,
                     either
                     of
                     being
                     or
                     power
                     ;
                     but
                     all
                     things
                     depend
                     on
                     him
                     ,
                     as
                     their
                     essence
                     powers
                     ,
                     or
                     faculties
                     ,
                     and
                     operations
                     .
                  
                   
                     This
                     the
                     Prophet
                     sheweth
                     forcibly
                     ,
                     that
                     streams
                     proceed
                     from
                     him
                     to
                     every
                     creature
                     ,
                     
                     which
                     being
                     stopped
                     they
                     perish
                     .
                     When
                     thou
                     hidest
                     thy
                     face
                     (
                     saith
                     he
                     )
                     they
                     are
                     troubled
                     ,
                     when
                     thou
                     takest
                     away
                     their
                     breath
                     ,
                     they
                     dye
                     ,
                     and
                     are
                     turned
                     again
                     to
                     their
                     dust
                     .
                     And
                     in
                     the
                     next
                     verse
                     he
                     saith
                     ,
                     that
                     he
                     is
                     the
                     onely
                     breath
                     of
                     the
                     world
                     ,
                     
                     his
                     breath
                     giveth
                     life
                     .
                     When
                     thou
                     lettest
                     thy
                     breath
                     go
                     forth
                     they
                     shall
                     be
                     made
                     .
                     Now
                     if
                     we
                     did
                     conceive
                     that
                     any
                     man
                     in
                     the
                     world
                     had
                     our
                     life
                     at
                     such
                     an
                     advantage
                     ,
                     that
                     with
                     his
                     very
                     countenance
                     he
                     could
                     make
                     or
                     destroy
                     us
                     ,
                     certainly
                     we
                     would
                     be
                     marvellously
                     cautelous
                     to
                     offend
                     him
                     ,
                     and
                     very
                     obsequious
                     to
                     please
                     and
                     observe
                     him
                     .
                     Yet
                     such
                     is
                     our
                     dependance
                     upon
                     God.
                     
                  
                   
                     The
                     word
                     Jehovah
                     ,
                     as
                     it
                     hath
                     these
                     two
                     significations
                     ,
                     so
                     hath
                     it
                     two
                     consectaries
                     that
                     follow
                     thereupon
                     in
                     Scripture
                     .
                     1.
                     
                     The
                     eternity
                     of
                     God.
                     2.
                     
                     The
                     truth
                     of
                     God
                     ,
                     in
                     giving
                     a
                     being
                     to
                     his
                     promises
                     ,
                     by
                     his
                     performance
                     of
                     them
                     .
                  
                
                 
                   
                     
                       1.
                       
                       For
                       his
                       Eternity
                       ,
                       he
                       calleth
                       himself
                       ,
                       
                         I
                         am
                      
                       .
                       Say
                       ,
                       I
                       am
                       Ero
                       ,
                       hath
                       sent
                       thee
                       unto
                       
                       them
                       :
                       and
                       howsoever
                       there
                       is
                       〈◊〉
                       of
                       time
                       in
                       respect
                       of
                       us
                       ,
                       yet
                       in
                       regard
                       of
                       
                       Gods
                       enduring
                       for
                       ever
                       ,
                       there
                       is
                       〈◊〉
                       〈◊〉
                       him
                       :
                       he
                       is
                       without
                       all
                       time
                       ,
                       he
                       is
                       alwayes
                       
                       Ero.
                       The
                       eternity
                       of
                       his
                       essence
                       
                         S.
                         John
                      
                       describeth
                       .
                       I
                       am
                       Alpha
                       and
                       Omega
                       ,
                       the
                       beginning
                       
                       and
                       the
                       ending
                       ,
                       saith
                       the
                       Lord
                       ,
                       which
                       is
                       ,
                       and
                       which
                       was
                       ,
                       and
                       which
                       is
                       to
                       come
                       ;
                       the
                       same
                       yesterday
                       ,
                       today
                       ,
                       and
                       the
                       same
                       for
                       ever
                       .
                       And
                       this
                       takes
                       away
                       the
                       
                       hope
                       of
                       escaping
                       his
                       vengeance
                       ,
                       if
                       we
                       do
                       amisse
                       ,
                       and
                       not
                       obey
                       his
                       commands
                       .
                       For
                       in
                       that
                       case
                       a
                       man
                       may
                       hope
                       to
                       avoid
                       the
                       justice
                       of
                       Princes
                       ,
                       by
                       departing
                       their
                       kingdom
                       ,
                       or
                       by
                       outliving
                       them
                       :
                       But
                       he
                       lives
                       for
                       ever
                       ,
                       and
                       his
                       Angels
                       pitch
                       their
                       tents
                       about
                       us
                       :
                       He
                       compasseth
                       us
                       in
                       a
                       circle
                       ,
                       first
                       ,
                       that
                       we
                       escape
                       not
                       :
                       Secondly
                       ,
                       though
                       we
                       could
                       
                       escape
                       out
                       of
                       one
                       place
                       ,
                       yet
                       can
                       we
                       not
                       so
                       far
                       as
                       out
                       of
                       his
                       Dominions
                       ,
                       for
                       his
                       Dominion
                       
                       is
                       from
                       one
                       sea
                       to
                       the
                       other
                       ,
                       and
                       from
                       the
                       flood
                       to
                       the
                       worlds
                       end
                       .
                       He
                       can
                       fetch
                       
                       us
                       from
                       any
                       place
                       .
                       So
                       the
                       Prophet
                       Amos
                       ,
                       Though
                       they
                       dig
                       to
                       hell
                       ,
                       &c.
                       
                       And
                       he
                       lives
                       
                       for
                       ever
                       to
                       punish
                       those
                       that
                       transgresse
                       his
                       laws
                       ,
                       we
                       cannot
                       outlive
                       him
                       ,
                       his
                       name
                       is
                       still
                       Ero
                       to
                       all
                       eternity
                       .
                    
                     
                       2.
                       
                       For
                       his
                       truth
                       ,
                       in
                       effecting
                       that
                       which
                       he
                       promised
                       ,
                       God
                       said
                       to
                       Moses
                       ,
                       that
                       he
                       appeared
                       to
                       
                         Abraham
                         ,
                         Isaac
                      
                       ,
                       and
                       Jacob
                       ,
                       by
                       the
                       Name
                       of
                       God
                       Almighty
                       ,
                       but
                       by
                       my
                       Name
                       of
                       Jehovah
                       appeared
                       I
                       not
                       to
                       them
                       :
                       as
                       if
                       he
                       had
                       said
                       ,
                       by
                       one
                       that
                       is
                       as
                       good
                       as
                       his
                       word
                       .
                       So
                       in
                       the
                       Psalm
                       ,
                       He
                       is
                       mindful
                       of
                       his
                       promise
                       :
                       and
                       yet
                       it
                       is
                       plain
                       ,
                       that
                       Abraham
                       
                       beleeved
                       in
                       the
                       Lord
                       ,
                       in
                       Jehovah
                       ,
                       and
                       it
                       was
                       counted
                       unto
                       him
                       for
                       righteousnesse
                       ,
                       
                       and
                       God
                       himself
                       in
                       the
                       next
                       verse
                       saith
                       ,
                       I
                       am
                       the
                       Lord
                       (
                       Jehovah
                       )
                       that
                       brought
                       thee
                       
                       out
                       of
                       Ur
                       of
                       the
                       Chaldees
                       ,
                       and
                       yet
                       God
                       saith
                       ,
                       that
                       the
                       Patriarchs
                       knew
                       him
                       not
                       by
                       the
                       Name
                       of
                       Jehovah
                       ,
                       but
                       by
                       the
                       Name
                       Almighty
                       .
                       To
                       reconcile
                       these
                       two
                       places
                       ,
                       we
                       must
                       understand
                       ,
                       that
                       by
                       Jehovah
                       is
                       meant
                       here
                       ,
                       the
                       bringing
                       to
                       effect
                       this
                       general
                       promise
                       of
                       bringing
                       his
                       people
                       into
                       the
                       land
                       of
                       Canaan
                       .
                       So
                       long
                       as
                       he
                       maketh
                       a
                       promise
                       he
                       is
                       Schaddaj
                       ,
                       or
                       God
                       :
                       but
                       when
                       he
                       hath
                       brought
                       it
                       to
                       passe
                       ,
                       he
                       is
                       Jehovah
                       .
                       So
                       the
                       〈◊〉
                       knew
                       him
                       by
                       the
                       Name
                       Jehovah
                       in
                       some
                       particular
                       promise
                       ,
                       as
                       Abraham
                       in
                       the
                       birth
                       of
                       
                         Isaac
                         :
                         Noah
                      
                       in
                       the
                       delivery
                       from
                       the
                       deluge
                       :
                       Lot
                       in
                       his
                       delivery
                       from
                       Sodome
                       :
                       but
                       they
                       never
                       knew
                       him
                       by
                       the
                       Name
                       of
                       Jehovah
                       ,
                       in
                       bringing
                       to
                       passe
                       that
                       great
                       and
                       general
                       promise
                       of
                       Canaan
                       .
                       And
                       in
                       this
                       sense
                       it
                       is
                       said
                       ,
                       that
                       when
                       God
                       hath
                       brought
                       his
                       judgement
                       upon
                       the
                       people
                       ,
                       they
                       shall
                       know
                       that
                       
                       I
                       Jehovah
                       have
                       done
                       it
                       .
                    
                  
                
              
            
             
               The
               Title
               of
               jurisdiction
               ,
               
                 Deus
                 〈◊〉
              
               ,
               Thy
               God.
               To
               this
               title
               he
               hath
               claim
               in
               a
               
               double
               respect
               .
               1.
               
               Generall
               .
               2.
               
               Particular
               .
            
             
               
                 
                   1.
                   
                   In
                   general
                   he
                   hath
                   title
                   of
                   jurisdiction
                   in
                   respect
                   of
                   his
                   being
                   Creator
                   ,
                   and
                   therefore
                   ,
                   
                   as
                   the
                   Psalmist
                   saith
                   ,
                   He
                   spake
                   the
                   word
                   ,
                   and
                   they
                   were
                   made
                   ,
                   &c.
                   
                   He
                   hath
                   given
                   them
                   a
                   law
                   which
                   shall
                   not
                   be
                   broken
                   ,
                   that
                   as
                   all
                   things
                   are
                   his
                   Creatures
                   ,
                   he
                   hath
                   jurisdiction
                   to
                   govern
                   them
                   by
                   such
                   laws
                   as
                   he
                   pleaseth
                   .
                   All
                   the
                   Creatures
                   have
                   their
                   rule
                   from
                   him
                   .
                   And
                   therefore
                   the
                   Lord
                   complaineth
                   against
                   them
                   for
                   breach
                   
                   of
                   it
                   .
                   Hear
                   ,
                   O
                   heavens
                   ,
                   and
                   give
                   ear
                   ,
                   O
                   earth
                   ,
                   for
                   the
                   Lord
                   hath
                   spoken
                   ,
                   I
                   have
                   nourished
                   and
                   brought
                   up
                   children
                   ,
                   and
                   they
                   have
                   rebelled
                   against
                   me
                   ,
                   that
                   is
                   ,
                   they
                   have
                   broken
                   my
                   laws
                   .
                   And
                   in
                   Moses
                   Song
                   ,
                   Give
                   ear
                   ,
                   O
                   ye
                   heavens
                   ,
                   and
                   I
                   will
                   speak
                   ,
                   and
                   hear
                   ,
                   O
                   earth
                   ,
                   the
                   words
                   of
                   my
                   mouth
                   .
                   The
                   Creatures
                   are
                   called
                   to
                   bear
                   witnesse
                   
                   against
                   Israel
                   ,
                   that
                   they
                   were
                   breakers
                   of
                   Gods
                   law
                   .
                
                 
                   2.
                   
                   In
                   particular
                   .
                   The
                   Law
                   or
                   his
                   jurisdiction
                   being
                   infringed
                   in
                   general
                   ,
                   it
                   gave
                   occasion
                   to
                   the
                   second
                   ,
                   that
                   is
                   the
                   particular
                   ,
                   which
                   is
                   by
                   covenant
                   ,
                   and
                   that
                   conditional
                   .
                   God
                   is
                   our
                   Jehovah
                   by
                   Covenant
                   .
                   Hear
                   ,
                   O
                   Israel
                   ,
                   the
                   statutes
                   and
                   judgements
                   which
                   I
                   speak
                   in
                   your
                   ears
                   this
                   day
                   ,
                   that
                   ye
                   may
                   learn
                   them
                   ,
                   and
                   keep
                   and
                   do
                   them
                   .
                   Audis
                   ?
                   
                   
                     Deus
                     sum
                     :
                     Non
                     audis
                     ?
                     non
                     sum
                     Deus
                     ,
                  
                   saith
                   one
                   ,
                   doest
                   thou
                   hear
                   ?
                   then
                   am
                   I
                   thy
                   God
                   :
                   hearest
                   thou
                   not
                   ?
                   then
                   am
                   I
                   not
                   thy
                   God.
                   This
                   shall
                   be
                   the
                   Covenant
                   ,
                   faith
                   God.
                   I
                   will
                   put
                   my
                   law
                   in
                   their
                   inward
                   parts
                   ,
                   &c.
                   and
                   I
                   will
                   be
                   their
                   God
                   ,
                   and
                   they
                   shall
                   be
                   my
                   people
                   .
                   〈◊〉
                   and
                   tuus
                   are
                   relatives
                   ,
                   He
                   is
                   ours
                   and
                   we
                   are
                   his
                   ,
                   so
                   long
                   as
                   we
                   keep
                   
                   his
                   commandments
                   .
                   Moses
                   telleth
                   Israel
                   a
                   strange
                   thing
                   ,
                   Behold
                   the
                   heaven
                   and
                   the
                   heaven
                   of
                   heavens
                   is
                   the
                   Lords
                   thy
                   God
                   ,
                   the
                   earth
                   also
                   with
                   all
                   that
                   therein
                   is
                   :
                   yet
                   
                   hath
                   he
                   separated
                   thee
                   (
                   as
                   a
                   handful
                   )
                   above
                   all
                   people
                   to
                   make
                   a
                   covenant
                   with
                   thee
                   .
                   And
                   this
                   mercy
                   of
                   God
                   is
                   wonderfull
                   ,
                   that
                   in
                   describing
                   himself
                   ,
                   he
                   rejecteth
                   all
                   his
                   other
                   titles
                   of
                   glory
                   ,
                   drawn
                   from
                   other
                   creatures
                   ,
                   as
                   the
                   God
                   of
                   heaven
                   and
                   earth
                   ,
                   and
                   entitles
                   not
                   himselfe
                   by
                   them
                   ,
                   but
                   onely
                   claimes
                   the
                   Iurisdiction
                   of
                   us
                   being
                   so
                   vile
                   by
                   nature
                   ,
                   and
                   wicked
                   by
                   our
                   works
                   .
                   And
                   is
                   not
                   ashamed
                   (
                   as
                   the
                   scripture
                   
                   speaks
                   )
                   to
                   be
                   called
                   our
                   God.
                   And
                   ,
                   as
                   one
                   saith
                   well
                   ,
                   
                     conjunxit
                     〈◊〉
                     tuam
                     cum
                     gloria
                     sua
                     ,
                  
                   nay
                   he
                   might
                   have
                   said
                   ,
                   
                     conjunxit
                     gloriam
                     suam
                     cum
                     gloria
                     tua
                     ,
                  
                   insomuch
                   as
                   true
                   are
                   the
                   words
                   of
                   the
                   Psalmist
                   .
                   Happy
                   are
                   the
                   people
                   that
                   be
                   in
                   such
                   a
                   case
                   :
                   
                   yea
                   blessed
                   are
                   the
                   people
                   that
                   have
                   the
                   Lord
                   for
                   their
                   God.
                   
                
              
            
             
               Lastly
               ,
               His
               Title
               by
               Benefits
               .
               And
               this
               he
               raiseth
               from
               the
               last
               act
               he
               did
               for
               
               them
               .
               Which
               serveth
               also
               to
               confirme
               and
               prove
               his
               two
               former
               titles
               ,
               in
               two
               respects
               .
            
             
               
                 
                   1.
                   
                   Of
                   the
                   miserable
                   estate
                   and
                   condition
                   of
                   the
                   Israelites
                   in
                   thraldome
                   and
                   bondage
                   .
                
                 
                   2.
                   
                   Of
                   their
                   mighty
                   and
                   wonderful
                   deliverance
                   from
                   it
                   .
                
              
            
             
               1
               ,
               Their
               estate
               was
               miserable
               in
               Egypt
               .
               For
               they
               were
               servants
               in
               the
               most
               
               servile
               work
               that
               could
               be
               ,
               being
               put
               to
               the
               furnace
               to
               make
               bricks
               &c.
               
               They
               were
               in
               
               servitude
               under
               their
               most
               cruel
               enemies
               ,
               and
               that
               so
               hard
               ,
               as
               that
               they
               were
               daily
               punished
               ,
               never
               rewarded
               .
               They
               were
               forced
               to
               work
               ,
               and
               yet
               no
               materials
               given
               them
               to
               work
               withal
               .
               To
               gather
               straw
               ,
               and
               yet
               nothing
               abated
               of
               the
               tale
               of
               bricks
               which
               they
               made
               when
               straw
               was
               provided
               to
               their
               hands
               .
               And
               lastly
               ,
               they
               had
               their
               children
               daily
               drowned
               before
               their
               eyes
               .
            
             
               2.
               
               Their
               great
               delivery
               from
               this
               servitude
               appears
               ,
               in
               that
               it
               was
               done
               with
               a
               mighty
               hand
               ,
               and
               an
               outstretched
               〈◊〉
               ,
               by
               shewing
               his
               power
               in
               the
               plagues
               of
               
               Egypt
               ,
               and
               drowning
               Pharaob
               and
               his
               host
               in
               the
               red
               sea
               .
               The
               two
               former
               titles
               have
               ever
               stood
               the
               same
               ,
               but
               this
               last
               ,
               in
               respect
               of
               this
               act
               ,
               and
               upon
               divers
               acts
               of
               his
               hath
               bin
               altered
               .
               As
               ,
            
             
               
                 
                   1.
                   
                   After
                   the
                   Creation
                   he
                   was
                   stiled
                   God
                   ,
                   the
                   Creator
                   of
                   heaven
                   and
                   earth
                   .
                
                 
                   
                     2.
                     
                     In
                     the
                     dayes
                     of
                     Abraham
                     .
                     I
                     am
                     the
                     Lord
                     ,
                     that
                     brought
                     thee
                     out
                     of
                     Ur
                     of
                     the
                     
                     Caldees
                     ,
                     3.
                     in
                     Moses
                     time
                     .
                     The
                     God
                     of
                     
                       Abraham
                       ,
                       Isaac
                    
                     ,
                     and
                     Jacob.
                     Exo.
                     3
                     6.
                     fourthly
                     .
                     And
                     here
                     ,
                     I
                     am
                     the
                     Lord
                     that
                     brought
                     thee
                     out
                     of
                     Egypt
                     &c.
                     fiftly
                     ,
                     when
                     God
                     should
                     deliver
                     them
                     from
                     the
                     Captivity
                     of
                     the
                     North
                     ,
                     it
                     is
                     said
                     .
                     The
                     dayes
                     come
                     ,
                     saith
                     the
                     Lord
                     ,
                     that
                     it
                     shall
                     be
                     no
                     more
                     said
                     ,
                     the
                     Lord
                     liveth
                     that
                     brought
                     up
                     the
                     children
                     out
                     of
                     the
                     land
                     of
                     Egypt
                     .
                     But
                     the
                     Lord
                     liveth
                     that
                     brought
                     up
                     the
                     children
                     of
                     Israel
                     from
                     
                     the
                     land
                     of
                     the
                     North.
                     And
                     this
                     title
                     lasted
                     to
                     the
                     time
                     of
                     Christ.
                     sixtly
                     .
                     The
                     last
                     is
                     prophecied
                     by
                     
                       Jer.
                       Jehovah
                       justitia
                       nostra
                    
                     ,
                     the
                     Lord
                     our
                     Righteousnes
                     ,
                     and
                     so
                     by
                     the
                     
                     Apostle
                     
                       Christus
                       justitia
                       nostra
                    
                     ,
                     Christ
                     our
                     righteousnesse
                     ,
                     and
                     God
                     the
                     father
                     of
                     
                     our
                     Lord
                     Jesus
                     Christ.
                     
                     
                  
                   
                     Now
                     this
                     great
                     benefit
                     being
                     not
                     fully
                     six
                     weeks
                     before
                     the
                     Law
                     delivered
                     ,
                     it
                     must
                     needs
                     stick
                     close
                     to
                     their
                     memory
                     ,
                     and
                     being
                     in
                     the
                     wildernesse
                     ,
                     where
                     they
                     were
                     wholly
                     to
                     depend
                     upon
                     God
                     and
                     his
                     protection
                     ,
                     so
                     that
                     as
                     well
                     in
                     regard
                     of
                     the
                     remembrance
                     of
                     the
                     late
                     benefits
                     ,
                     and
                     the
                     hope
                     of
                     future
                     assistance
                     ,
                     as
                     of
                     the
                     place
                     where
                     they
                     could
                     not
                     depend
                     at
                     all
                     upon
                     themselves
                     ,
                     it
                     was
                     both
                     a
                     fit
                     time
                     and
                     place
                     to
                     give
                     them
                     a
                     Law
                     ,
                     and
                     then
                     they
                     were
                     more
                     fit
                     to
                     receive
                     it
                     ,
                     in
                     as
                     much
                     as
                     it
                     could
                     not
                     well
                     be
                     given
                     in
                     Egypt
                     ,
                     for
                     thence
                     they
                     were
                     unwilling
                     to
                     go
                     ,
                     nor
                     in
                     Canaan
                     ,
                     for
                     there
                     they
                     murmured
                     against
                     God
                     ,
                     it
                     was
                     most
                     fit
                     it
                     should
                     be
                     given
                     here
                     :
                     for
                     their
                     delivery
                     was
                     not
                     that
                     they
                     should
                     be
                     Masters
                     ,
                     but
                     Servants
                     .
                  
                   
                     And
                     all
                     these
                     pertain
                     to
                     us
                     :
                     for
                     though
                     it
                     be
                     true
                     ,
                     
                       Non
                       obligamur
                       Legi
                       propter
                       Sinai
                       ,
                       sed
                       propter
                       paradisum
                       ,
                    
                     when
                     it
                     was
                     first
                     given
                     to
                     all
                     the
                     sons
                     of
                     Adam
                     :
                     and
                     
                     though
                     God
                     gave
                     this
                     Law
                     to
                     one
                     Nation
                     ,
                     to
                     stir
                     up
                     others
                     to
                     emulation
                     ,
                     as
                     the
                     Gentiles
                     were
                     taken
                     into
                     Covenant
                     afterwards
                     to
                     provoke
                     the
                     Jews
                     to
                     jealousie
                     :
                     yet
                     this
                     is
                     also
                     true
                     ,
                     that
                     there
                     are
                     none
                     of
                     those
                     his
                     titles
                     ,
                     but
                     much
                     more
                     appertain
                     to
                     us
                     ,
                     who
                     have
                     means
                     of
                     better
                     performance
                     ,
                     as
                     having
                     received
                     greater
                     
                     benefits
                     ,
                     and
                     our
                     faith
                     grounded
                     upon
                     better
                     promises
                     .
                  
                
              
            
             
               
                 
                   1.
                   
                   Jehovah
                   The
                   excellency
                   of
                   this
                   Name
                   to
                   us
                   ,
                   is
                   in
                   respect
                   of
                   the
                   ordination
                   of
                   
                   a
                   new
                   Covenant
                   (
                   the
                   Gospel
                   )
                   which
                   (
                   as
                   the
                   Scripture
                   speaks
                   )
                   is
                   the
                   better
                   Covenant
                   ,
                   
                   because
                   it
                   was
                   established
                   upon
                   better
                   promises
                   :
                   for
                   ,
                   
                     Insemine
                     tuo
                     benedicentur
                  
                   
                   
                     omnes
                     nationes
                     terrae
                  
                   ,
                   in
                   thy
                   seed
                   shall
                   all
                   the
                   nations
                   of
                   the
                   earth
                   be
                   blessed
                   ,
                   is
                   a
                   better
                   promise
                   then
                   ,
                   
                     Semini
                     tuo
                     dabo
                     terram
                     Canaan
                  
                   ,
                   to
                   thy
                   seed
                   will
                   I
                   give
                   the
                   land
                   of
                   Canaan
                   .
                   We
                   have
                   clearer
                   promises
                   of
                   eternal
                   life
                   ,
                   and
                   a
                   greater
                   measure
                   of
                   sanctification
                   of
                   the
                   spirit
                   then
                   they
                   had
                   .
                
                 
                   2.
                   
                   
                     Deus
                     tuus
                  
                   ,
                   thy
                   God.
                   As
                   we
                   are
                   included
                   with
                   them
                   in
                   the
                   first
                   ,
                   so
                   in
                   the
                   second
                   title
                   ,
                   we
                   have
                   part
                   and
                   interest
                   in
                   them
                   both
                   ;
                   for
                   he
                   is
                   our
                   God
                   by
                   Covenant
                   as
                   well
                   as
                   theirs
                   ,
                   by
                   a
                   Covenant
                   of
                   mercy
                   and
                   grace
                   .
                
                 
                   
                     3.
                     
                     
                       Qui
                       eduxi
                       &c.
                    
                     which
                     brought
                     thee
                     ,
                     &c.
                     
                     For
                     this
                     third
                     ,
                     how
                     far
                     greater
                     dangers
                     are
                     we
                     delivered
                     from
                     then
                     they
                     ?
                     From
                     the
                     sting
                     of
                     Conscience
                     ,
                     fom
                     sin
                     ,
                     from
                     death
                     :
                     how
                     much
                     do
                     the
                     Devil
                     and
                     his
                     Angels
                     passe
                     the
                     power
                     and
                     malice
                     of
                     Pharaoh
                     ,
                     and
                     his
                     task-masters
                     ?
                     Hell
                     and
                     Gehenna
                     the
                     Lime-kills
                     ?
                     the
                     torments
                     of
                     Hell
                     without
                     number
                     ,
                     the
                     bricks
                     with
                     number
                     ?
                     and
                     as
                     much
                     as
                     these
                     everlasting
                     pains
                     passe
                     those
                     temporal
                     ,
                     so
                     much
                     doth
                     our
                     deliverance
                     exceed
                     theirs
                     .
                     The
                     Apostle
                     saith
                     ,
                     that
                     God
                     hath
                     delivered
                     us
                     from
                     the
                     power
                     of
                     darknesse
                     ,
                     and
                     from
                     the
                     wrath
                     to
                     come
                     .
                     And
                     in
                     another
                     place
                     ,
                     that
                     he
                     
                     hath
                     abolished
                     death
                     .
                     In
                     this
                     world
                     he
                     hath
                     freed
                     us
                     from
                     errours
                     ,
                     which
                     the
                     most
                     
                     part
                     of
                     the
                     world
                     fall
                     into
                     .
                     
                  
                   
                     He
                     hath
                     delivered
                     us
                     1.
                     from
                     the
                     justice
                     of
                     God
                     ,
                     2.
                     from
                     the
                     terrour
                     of
                     the
                     Law
                     ,
                     3.
                     from
                     the
                     sting
                     of
                     Conscience
                     ,
                     4.
                     from
                     sin
                     ,
                     5.
                     from
                     death
                     ,
                     6.
                     from
                     Hell
                     ,
                     
                     7.
                     from
                     the
                     Devil
                     and
                     his
                     Angels
                     .
                     8.
                     from
                     the
                     Spiritual
                     Egypt
                     ,
                     9.
                     from
                     the
                     Egypt
                     of
                     this
                     world
                     ,
                     &c.
                     
                  
                
              
            
          
           
             Now
             as
             God
             hath
             titles
             ,
             so
             have
             we
             .
             He
             Jehovah
             ,
             we
             vile
             Creatures
             :
             He
             our
             God
             ,
             we
             his
             servants
             :
             He
             ,
             which
             hath
             delivered
             us
             ,
             we
             which
             have
             been
             delivered
             by
             him
             from
             sin
             ,
             &c.
             from
             a
             thousand
             dangers
             .
             
               Audi
               Israel
            
             ,
             hear
             ,
             O
             Is
             ael
             ,
             saith
             he
             ,
             Speak
             Lord
             ,
             for
             thy
             servants
             hear
             ,
             must
             we
             say
             ,
             and
             not
             onely
             be
             his
             Auditors
             ,
             but
             his
             servants
             ,
             least
             we
             be
             made
             servants
             to
             sin
             ,
             Sathan
             ,
             and
             the
             world
             and
             so
             be
             made
             to
             know
             the
             difference
             between
             his
             service
             ,
             and
             the
             service
             of
             other
             Masters
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               The
               division
               of
               the
               Decalogue
               .
               How
               divided
               by
               the
               Jews
               .
               〈◊〉
               Christians
               .
               Addition
               6.
               
               That
               the
               four
               fundamental
               articles
               of
               all
               Religion
               are
               implyed
               in
               the
               four
               first
               precepts
               .
               Of
               rules
               for
               expounding
               the
               Decalogue
               .
               Six
               rules
               of
               extent
               .
               1.
               
               The
               affirmative
               implies
               the
               negative
               ,
               and
               
                 e
                 contrà
              
               .
               2When
               any
               thing
               is
               commanded
               or
               forbidden
               ,
               all
               of
               the
               same
               nature
               are
               included
               .
               3
               The
               inward
               act
               of
               the
               soul
               is
               forbidden
               or
               commanded
               by
               the
               outward
               .
               4.
               
               The
               means
               conducing
               are
               included
               in
               every
               precept
               .
               5.
               
               The
               consequents
               and
               signes
               .
               6
               We
               must
               not
               onely
               observe
               the
               precept
               our selves
               ,
               but
               cause
               it
               to
               be
               kept
               by
               others
               ,
               least
               we
               partake
               of
               other
               mens
               sins
               ,
               which
               is
               
                 1.
                 
                 Jubendo
              
               ,
               by
               commanding
               .
               
                 2
                 Permittendo
              
               ,
               by
               tolleration
               .
               
                 3.
                 〈◊〉
              
               ,
               by
               provocation
               .
               
                 4
                 Suadendo
              
               ,
               by
               perswasion
               .
               
                 5
                 〈◊〉
              
               ,
               by
               consenting
               .
               
                 6.
                 
                 Defendendo
              
               ,
               by
               maintaining
               .
               
                 7.
                 
                 Scandalum
                 praebendo
              
               ,
               by
               giving
               scandal
               .
            
          
           
             VVE
             divided
             the
             Law
             into
             a
             stile
             and
             a
             Charge
             ;
             the
             first
             hath
             been
             handled
             .
             The
             charge
             remains
             ,
             whereof
             we
             will
             now
             speak
             .
             And
             this
             is
             contained
             in
             
             the
             ten
             words
             which
             we
             commonly
             call
             the
             ten
             commandments
             .
             So
             doth
             Moses
             ,
             
             as
             well
             to
             deter
             men
             from
             presuming
             to
             adde
             any
             more
             ,
             (
             in
             which
             respect
             ,
             God
             wrote
             
             both
             sides
             of
             the
             Tables
             full
             to
             prevent
             the
             adding
             to
             them
             )
             as
             also
             to
             take
             from
             man
             ,
             the
             excuse
             of
             being
             so
             many
             that
             his
             memory
             could
             not
             bear
             them
             .
             They
             being
             but
             few
             ,
             whereas
             those
             of
             the
             heathen
             are
             infinite
             .
          
           
             These
             ten
             for
             better
             order
             and
             memory
             sake
             ,
             receive
             a
             division
             from
             the
             subject
             ,
             
             and
             are
             divided
             according
             to
             the
             two
             Tables
             .
             which
             our
             Saviour
             in
             his
             answer
             to
             
             the
             Lawyer
             ,
             divideth
             according
             to
             the
             objects
             ,
             God
             ,
             and
             Man.
             And
             this
             is
             not
             his
             
             own
             division
             onely
             ,
             we
             finde
             it
             in
             the
             time
             of
             the
             Law.
             Our
             duty
             towards
             God
             is
             
             set
             down
             in
             Deuteronomy
             .
             Thou
             shalt
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             hea
             t
             ,
             
             and
             with
             al
             thy
             soul
             ,
             and
             with
             all
             thy
             might
             .
             Our
             duty
             towards
             man
             in
             Leviticus
             .
             Thou
             shalt
             love
             thy
             neighbour
             as
             thy self
             .
             From
             both
             which
             places
             this
             division
             of
             of
             our
             Saviour
             hath
             its
             ground
             .
          
           
             Now
             because
             love
             is
             so
             often
             repeated
             ,
             
               S.
               Paul
            
             makes
             the
             end
             of
             the
             Law
             to
             be
             
             love
             .
             And
             in
             another
             place
             ,
             after
             he
             hath
             recapitulated
             the
             Law
             ,
             he
             reduceth
             it
             to
             this
             .
             Thou
             shalt
             love
             thy
             Neighbour
             as
             thy self
             ;
             for
             our
             love
             proceeding
             and
             
             ascending
             up
             to
             God
             ,
             when
             we
             descend
             and
             come
             to
             our
             Neighbour
             ,
             it
             is
             but
             a
             reverberation
             of
             the
             love
             we
             have
             to
             God
             ,
             and
             every
             reverberation
             or
             reflexion
             presupposeth
             a
             direct
             beam
             ,
             so
             that
             every
             man
             that
             loves
             his
             Neighbour
             ,
             hath
             God
             first
             in
             his
             direct
             motion
             ,
             as
             the
             immediate
             and
             direct
             object
             of
             his
             love
             ,
             and
             then
             his
             Neighbour
             in
             and
             for
             God.
             
          
           
             And
             as
             these
             ten
             precepts
             are
             divided
             into
             the
             two
             Tables
             by
             God
             ,
             so
             in
             the
             sorting
             
             of
             the
             precepts
             to
             each
             Table
             arises
             some
             doubts
             .
             1.
             
             Between
             Jews
             and
             Christians
             ,
             and
             2.
             between
             Christians
             themselves
             .
             1.
             
             The
             Jews
             make
             an
             even
             division
             of
             them
             ,
             five
             in
             one
             Table
             ,
             and
             five
             in
             the
             other
             ;
             and
             they
             take
             their
             warrant
             from
             the
             Psalmist
             ,
             I
             have
             said
             ye
             are
             Gods
             ,
             and
             ye
             all
             are
             Children
             of
             the
             most
             Highest
             :
             
             therefore
             they
             infer
             that
             the
             fifth
             Commandment
             must
             be
             referred
             to
             the
             first
             Table
             ,
             which
             immediately
             concerns
             God.
             But
             seeing
             in
             that
             precept
             inferiours
             also
             are
             included
             ,
             and
             they
             are
             no
             Gods
             ,
             we
             must
             exclude
             out
             of
             the
             first
             Table
             the
             fifth
             Commandment
             ,
             as
             not
             pertaining
             directly
             to
             God
             ,
             but
             man.
             And
             the
             Apostle
             Ephes.
             6.
             2.
             
             〈◊〉
             this
             in
             expresse
             words
             ,
             making
             this
             Commandment
             the
             first
             with
             promise
             ,
             that
             is
             ,
             the
             first
             of
             the
             second
             Table
             ,
             for
             otherwise
             it
             is
             not
             the
             first
             with
             promise
             .
          
           
           
             2.
             
             The
             Church
             of
             Rome
             ,
             and
             some
             Protestants
             ,
             as
             the
             Lutherans
             ,
             make
             the
             two
             first
             Commandments
             but
             one
             ,
             and
             the
             last
             they
             divide
             into
             two
             ,
             against
             the
             consent
             of
             most
             of
             the
             Fathers
             ,
             whom
             they
             pretend
             in
             other
             things
             to
             follow
             ,
             thus
             they
             make
             the
             coveting
             of
             Neighbours
             house
             or
             goods
             the
             ninth
             ,
             and
             the
             coveting
             or
             lusting
             after
             his
             wife
             ,
             the
             lusts
             of
             the
             flesh
             the
             tenth
             .
             That
             it
             cannot
             be
             thus
             ,
             (
             besides
             the
             reasons
             against
             it
             in
             the
             tenth
             Commandment
             ,
             as
             you
             shall
             hear
             hereafter
             )
             the
             whole
             current
             of
             the
             Church
             hath
             consented
             to
             the
             division
             of
             four
             and
             〈◊〉
             ,
             onely
             
               S.
               Augustine
            
             excepted
             ,
             and
             
               Origen
               hom
            
             .
             8.
             
               in
               Exod.
            
             with
             some
             others
             ,
             and
             disallow
             this
             division
             of
             theirs
             .
             As
             among
             the
             Jews
             ,
             Josephus
             lib.
             3.
             of
             the
             Commandments
             .
             
               Philo
               Judeus
               in
               Decalog
               .
               Aben
               Ezra
               .
               Rabbi
               Solomon
            
             upon
             the
             20.
             of
             Exodus
             .
             Among
             the
             Christians
             ,
             
               Clemens
               6.
               
               Stromat
               .
               Chrysostome
               in
               Matth.
               Athanasius
               de
               sacris
               script
               .
               Ambrose
               ,
               Jerome
               ,
            
             and
             Nazianzen
             :
             onely
             
               S.
               Augustine
               (
               de
               decem
               preceptis
               )
            
             〈◊〉
             of
             theirs
             .
             Yet
             himself
             in
             his
             questions
             
               veteris
               &
               novi
               testament
            
             .
             q.
             7.
             divideth
             them
             plainly
             as
             we
             ,
             and
             the
             reason
             that
             moved
             him
             to
             the
             contrary
             was
             but
             weak
             ,
             upon
             a
             bare
             conjecture
             that
             there
             should
             be
             three
             in
             the
             first
             ,
             because
             there
             are
             but
             three
             persons
             in
             the
             Trinity
             ,
             but
             by
             the
             same
             reason
             we
             may
             adde
             the
             fourth
             ,
             because
             of
             the
             Unity
             in
             the
             Trinity
             .
             Canisius
             hath
             an
             argument
             of
             great
             force
             with
             them
             ,
             that
             the
             reason
             of
             the
             Law
             must
             be
             be
             annexed
             to
             the
             Commandment
             :
             but
             in
             our
             division
             the
             reason
             is
             in
             the
             second
             [
             for
             I
             the
             Lord
             thy
             God
             am
             a
             jealous
             God
             ]
             therefore
             all
             before
             is
             to
             be
             referred
             to
             the
             first
             commandment
             .
             But
             we
             say
             that
             the
             generall
             reason
             went
             before
             the
             Charge
             ,
             viz.
             in
             the
             Preface
             ,
             and
             was
             not
             to
             be
             annexed
             to
             any
             of
             the
             Commandments
             ;
             and
             that
             this
             is
             a
             special
             reason
             added
             to
             the
             second
             Commandment
             ,
             as
             some
             other
             precepts
             have
             their
             special
             reasons
             annexed
             .
             But
             howsoever
             they
             be
             divided
             ,
             if
             the
             whole
             Law
             be
             delivered
             ,
             and
             we
             be
             careful
             to
             keep
             it
             ,
             the
             matter
             is
             not
             much
             ,
             otherwise
             it
             will
             be
             to
             little
             purpose
             ,
             
               si
               bene
               numeres
               ,
               male
               vero
               Custodias
               ,
            
             as
             Musculus
             saith
             ,
             and
             therefore
             we
             come
             to
             the
             precepts
             themselves
             .
          
           
             
               1.
               
               The
               first
               is
               the
               table
               of
               Holinesse
               or
               Religion
               ,
               and
               this
               immediately
               respecteth
               God.
               
            
             
               2.
               
               The
               second
               is
               the
               table
               of
               justice
               ,
               and
               that
               immediately
               respects
               Man.
               
            
          
           
             
               
                 1.
                 
                 This
                 holinesse
                 consists
                 in
                 holy
                 duties
                 to
                 be
                 practised
                 which
                 are
                 either
              
               
                 
                   1.
                   
                   Continual
                   ,
                   or
                   to
                   be
                   done
                   at
                   all
                   times
                   ,
                   and
                   that
                
                 
                   inwardly
                   in
                   heart
                   and
                   minde
                   .
                
                 
                   Commandment
                   1.
                   
                
              
               
                 
                   outwardly
                   in
                
                 
                   gesture
                   .
                
                 
                   Commandment
                   2.
                   
                
              
               
                 
                   speech
                   .
                
                 
                   Commandment
                   3.
                   
                
              
               
                 
                   2.
                   
                   Temporary
                   at
                   some
                   special
                   times
                   in
                   the
                   Congregation
                   on
                   set
                   dayes
                   .
                
                 
                   Commandment
                   4.
                   
                
              
            
          
           
             
               
                 2.
                 
                 The
                 Table
                 of
                 Justice
                 concerns
                 either
                 or
              
               
                 
                   1.
                   
                   The
                   Act
                   ,
                   and
                   that
                   either
                
                 
                   particularly
                   between
                   Inferiours
                   and
                   Superiours
                   ,
                
                 
                   Commandment
                   5.
                   
                
              
               
                 
                   generally
                   towards
                   all
                   .
                
                 
                   Commandment
                   5.
                   
                
              
               
                 
                   and
                   this
                   concerns
                   our
                   Neighbour
                   either
                
                 
                   1.
                   
                   In
                   his
                   person
                   ,
                
                 
                   Commandment
                   6.
                   
                
              
               
                 
                   2.
                   
                   Or
                   in
                   his
                   flesh
                   ,
                   his
                   Wife
                   .
                
                 
                   Commandment
                   7.
                   
                
              
               
                 
                   3.
                   
                   In
                   his
                   temporal
                   estate
                   or
                   goods
                   .
                
                 
                   Com.
                   8.
                   
                
              
               
                 
                   4.
                   
                   In
                   his
                   good
                   Name
                   .
                
                 
                   Commandment
                   9.
                   
                
              
               
                 
                   2.
                   
                   The
                   inward
                   desires
                   restraining
                   the
                   very
                   motion
                   of
                   the
                   heart
                   though
                   they
                   never
                   come
                   to
                   Act.
                   
                
                 
                   Commandment
                   10.
                   
                
              
            
          
           
             True
             Religion
             generally
             considered
             and
             abstracted
             from
             the
             modifications
             of
             Jewish
             
             and
             Christian
             ,
             rested
             alwayes
             principally
             upon
             four
             Articles
             or
             propositions
             .
             1
             That
             
             there
             is
             but
             one
             God.
             2.
             
             That
             none
             of
             these
             visible
             things
             we
             see
             are
             God
             :
             but
             that
             he
             is
             of
             a
             higher
             invisible
             nature
             .
             3.
             
             That
             his
             providence
             extends
             to
             humane
             affairs
             ,
             and
             〈◊〉
             it self
             in
             rewards
             and
             punishments
             .
             4
             That
             he
             is
             the
             Author
             and
             maker
             of
             all
             things
             besides
             himself
             ,
             and
             herein
             his
             infinite
             goodnesse
             ,
             power
             ,
             and
             wisdom
             appears
             .
             These
             four
             principles
             are
             included
             in
             the
             four
             first
             Commandments
             .
             In
             the
             1.
             
             The
             Vnity
             of
             God
             is
             openly
             declared
             .
             2.
             
             In
             the
             second
             his
             spiritual
             invisible
             nature
             ,
             which
             is
             not
             to
             represented
             by
             an
             image
             .
             Deut.
             4.
             12.
             
             Therefore
             Tacitus
             saith
             ,
             
               Judi
               sola
               mente
               〈◊〉
               numen
               intelligunt
               ,
               profanos
               qui
               Deorum
               imagines
               mortalibus
               materiis
               in
               
               speciem
               homnum
               effingunt
               ,
            
             the
             Jews
             conceive
             one
             onely
             God
             in
             the
             minde
             ,
             and
             account
             them
             profane
             who
             represent
             him
             by
             material
             images
             ,
             and
             Plutarch
             gives
             this
             reason
             why
             Numa
             would
             suffer
             no
             images
             in
             Temples
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             because
             God
             cannot
             be
             conceived
             ,
             but
             onely
             in
             the
             minde
             .
             3
             The
             third
             supposes
             Gods
             knowledge
             of
             humane
             actions
             ,
             even
             of
             thoughts
             ,
             for
             this
             is
             the
             ground
             of
             an
             oath
             4.
             
             In
             the
             fourth
             God
             is
             acknowledged
             the
             Author
             of
             the
             visible
             frame
             of
             heaven
             and
             earth
             ,
             in
             remembrance
             of
             which
             the
             sabbath
             was
             instituted
             ,
             and
             that
             with
             greater
             strictnesse
             then
             other
             rites
             ,
             for
             here
             the
             punishment
             was
             capitall
             ,
             if
             any
             offended
             ;
             in
             others
             arbitrary
             :
             for
             the
             wilfull
             violation
             of
             this
             precept
             did
             imply
             a
             denyall
             ,
             that
             God
             created
             the
             world
             .
             And
             from
             these
             contemplative
             notions
             ,
             arise
             those
             practicall
             vertues
             ,
             of
             loving
             ,
             fearing
             ,
             honouring
             God
             ,
             invocation
             ,
             obedience
             ,
             &c.
             
             The
             consideration
             hereof
             shews
             the
             wisdome
             of
             God
             in
             the
             excellent
             order
             and
             perfection
             of
             the
             first
             table
             ,
             the
             like
             may
             be
             shewed
             in
             the
             second
             table
             ,
             when
             it
             comes
             to
             be
             handled
             .
             
               Vide
               Hug.
               Grotium
               .
               De
               jure
               belli
               &
               pacis
               .
               lib.
               2.
               cap.
               20.
               n.
               45.
               
            
          
           
             The
             Law
             of
             the
             Lord
             ,
             saith
             the
             Prophet
             David
             is
             a
             perfect
             Law
             ,
             and
             therefore
             commandeth
             all
             things
             that
             we
             are
             to
             do
             ,
             and
             forbiddeth
             all
             things
             that
             are
             not
             to
             be
             done
             :
             which
             if
             it
             be
             interpreted
             onely
             according
             to
             the
             letter
             ,
             we
             shall
             omit
             the
             hundreth
             part
             of
             those
             things
             which
             are
             commanded
             or
             prohibited
             implicitely
             in
             them
             ,
             therefore
             there
             must
             be
             an
             interpretation
             of
             them
             .
          
           
             This
             we
             must
             hold
             for
             an
             infallible
             conclusion
             ,
             that
             every
             Law
             standeth
             upon
             a
             Synechdoche
             .
             The
             reason
             is
             ,
             because
             the
             Law
             being
             to
             take
             order
             for
             actions
             ,
             and
             the
             actions
             of
             man
             being
             infinite
             ,
             both
             in
             variety
             and
             number
             (
             because
             the
             circumstances
             ,
             objects
             ,
             and
             degrees
             ,
             are
             infinite
             ,
             )
             it
             followeth
             that
             the
             rules
             also
             should
             be
             infinite
             ,
             and
             so
             exceed
             the
             memory
             of
             man.
             Therefore
             hath
             God
             onely
             set
             down
             generall
             things
             ,
             and
             so
             doth
             man
             after
             his
             example
             .
             And
             these
             generalls
             are
             to
             receive
             Interpretation
             ,
             and
             to
             be
             applied
             to
             perticulars
             .
          
           
             Now
             if
             it
             be
             demanded
             ,
             where
             ,
             and
             whence
             this
             interpretation
             is
             to
             be
             had
             ?
             
             The
             resolution
             of
             this
             we
             have
             from
             Moses
             .
             If
             there
             arise
             a
             matter
             too
             hard
             ,
             &c
             Thou
             shalt
             come
             to
             the
             Priests
             and
             Levites
             ,
             &c.
             and
             they
             shall
             shew
             thee
             ,
             &c.
             
             And
             
             the
             Prophet
             Malachi
             tells
             us
             ,
             The
             Priests
             lips
             preserve
             knowledge
             ,
             and
             they
             must
             seek
             the
             Law
             at
             his
             mouth
             :
             and
             the
             reason
             he
             gives
             ,
             for
             he
             is
             the
             messenger
             of
             the
             Lord
             of
             hosts
             .
             The
             Lord
             Treasurer
             to
             Candace
             Queen
             of
             Ethiopia
             ,
             could
             not
             go
             forward
             without
             Philips
             instruction
             .
             How
             can
             I
             understand
             without
             
             a
             Guide
             ?
          
           
             But
             this
             may
             beget
             a
             second
             doubt
             ,
             which
             is
             ,
             Whether
             every
             thing
             they
             deliver
             be
             good
             ,
             or
             the
             interpretation
             they
             make
             of
             every
             thing
             be
             true
             ,
             and
             infallible
             ?
             To
             this
             we
             answer
             ,
             That
             there
             are
             rules
             to
             be
             observed
             in
             their
             interpretation
             .
             And
             unlesse
             their
             interpretation
             be
             according
             to
             those
             rules
             ,
             it
             is
             neither
             good
             nor
             true
             :
             and
             if
             it
             manifestly
             swerve
             from
             them
             ought
             not
             to
             be
             received
             .
          
           
             Our
             Saviour
             Christ
             reprehended
             the
             Lawyers
             ,
             for
             not
             interpreting
             according
             to
             the
             rules
             :
             the
             condition
             of
             a
             Law
             standing
             upon
             a
             more
             particular
             respect
             ,
             
             there
             must
             be
             more
             particular
             rules
             then
             the
             bare
             letter
             or
             sentence
             affordeth
             ;
             the
             interpretation
             must
             be
             to
             shew
             the
             compasse
             of
             the
             Law
             ,
             how
             far
             it
             extendeth
             ,
             and
             how
             far
             it
             restraineth
             :
             so
             that
             to
             know
             the
             true
             meaning
             of
             every
             precept
             ,
             these
             two
             things
             are
             to
             be
             considered
             to
             which
             the
             rules
             of
             interpretation
             do
             referre
             .
             And
             they
             are
             but
             two
             .
          
           
             
               1.
               
               Amplificatio
               ,
               the
               extent
               .
            
             
               2.
               
               Limitatio
               ,
               the
               exception
               or
               restraint
               .
            
          
           
             The
             first
             rule
             is
             generall
             ,
             
               viz.
               Intentio
               ad
               scopum
            
             ,
             because
             the
             Law
             depends
             not
             meerly
             upon
             the
             letter
             ,
             but
             upon
             the
             meaning
             ,
             
               Certum
               est
               quod
               is
               committit
               in
               Legem
               ,
               qui
               Legis
               verba
               observans
               contra
               voluntatem
               Legislatoris
               facit
               ,
            
             it
             is
             without
             question
             that
             he
             offends
             against
             the
             Law
             that
             by
             observing
             the
             words
             of
             the
             Law
             ,
             goes
             against
             the
             will
             of
             the
             Law
             maker
             .
             Now
             the
             purpose
             of
             the
             Law
             is
             best
             known
             by
             the
             intent
             of
             the
             Lawgiver
             :
             
               Intentio
               Legislatoris
               voluntas
               Legis
            
             ,
             the
             intent
             of
             the
             Law-maker
             is
             
             the
             will
             of
             the
             Law
             ,
             for
             as
             the
             Law
             is
             
               regula
               mentis
            
             ,
             the
             rule
             to
             square
             the
             minde
             by
             ,
             so
             
               mens
               Legislatoris
               est
               regula
               Legis
            
             ,
             the
             minde
             of
             the
             Lawmaker
             is
             the
             rule
             of
             the
             Law.
             
          
           
             The
             intent
             of
             the
             Lawgiver
             is
             known
             by
             his
             end
             ,
             for
             as
             
               bonitas
               Ethica
            
             ,
             so
             
               bonitas
               Theologica
               pendet
               a
               fine
            
             ,
             Divine
             as
             well
             as
             moral
             goodnesse
             depends
             upon
             the
             end
             ,
             therefore
             in
             our
             interpretation
             we
             must
             consider
             Gods
             end
             and
             ,
             make
             that
             ours
             .
             The
             supream
             end
             of
             the
             Law
             is
             Gods
             glory
             ,
             as
             it
             is
             in
             the
             Prophet
             .
             My
             glory
             
             will
             I
             not
             give
             to
             another
             ,
             and
             the
             subordinate
             end
             is
             ,
             
               vult
               omnes
               salvari
            
             ,
             he
             will
             
             have
             all
             men
             saved
             ,
             as
             the
             Apostle
             testifies
             .
             But
             (
             as
             is
             said
             before
             )
             the
             best
             way
             to
             take
             our
             direction
             more
             particularly
             to
             know
             the
             meaning
             of
             a
             law
             ,
             is
             to
             consider
             these
             two
             ,
             the
             extent
             ,
             and
             restraint
             or
             limitation
             .
             And
             first
             let
             us
             take
             a
             view
             of
             some
             rules
             concerning
             the
             first
             .
          
           
             Of
             Extent
             .
          
           
             And
             for
             direction
             in
             this
             ,
             the
             Jews
             have
             set
             down
             thirteen
             rules
             which
             may
             be
             
             reduced
             to
             these
             .
             First
             ,
             (
             as
             they
             say
             )
             in
             every
             commandment
             there
             is
             
               praeceptum
               faciens
               &
               non
               faciens
            
             ,
             if
             the
             commandment
             be
             affirmative
             it
             implyeth
             also
             the
             negative
             ,
             
               &
               e
               contra
            
             ,
             according
             to
             the
             rules
             of
             Logique
             ,
             
               si
               〈◊〉
               est
               faciendum
               ,
               ejus
               contrarium
               fugiendum
               ,
            
             if
             this
             be
             to
             be
             done
             the
             contrary
             is
             to
             be
             avoided
             .
             And
             to
             this
             purpose
             ,
             Eschew
             evil
             and
             do
             good
             ,
             (
             saith
             the
             Psalmist
             ,
             )
             there
             is
             
             the
             Rule
             .
             The
             affirmatives
             of
             the
             Decalogue
             are
             but
             two
             ,
             which
             are
             the
             fourth
             and
             fifth
             .
             The
             Rabbins
             finde
             in
             the
             books
             of
             Moses
             two
             hundred
             fourty
             eight
             affirmative
             commandments
             ,
             according
             to
             the
             number
             of
             the
             joynts
             in
             a
             mans
             body
             ,
             and
             the
             negatives
             in
             the
             five
             books
             of
             Moses
             ,
             three
             hundred
             sixty
             five
             according
             to
             the
             number
             of
             dayes
             in
             the
             year
             :
             both
             which
             added
             ,
             make
             six
             hundred
             and
             thirteen
             ,
             according
             to
             the
             Hebrew
             letters
             in
             the
             ten
             commandments
             .
          
           
             The
             second
             Rule
             is
             ,
             That
             wheresoever
             a
             thing
             is
             commanded
             or
             prohibited
             ,
             
             there
             all
             the
             homogenea
             (
             or
             of
             the
             same
             kinde
             )
             to
             it
             are
             forbidden
             or
             enjoyned
             .
             The
             same
             may
             be
             seen
             in
             mans
             Lawes
             .
             A
             Law
             is
             extended
             either
             Specifice
             ,
             or
             by
             Equipollens
             .
             1
             ,
             Specifice
             is
             ,
             when
             a
             thing
             is
             done
             that
             is
             of
             the
             same
             kinde
             ,
             but
             by
             circumstance
             is
             diverse
             .
             2.
             
             By
             Equipollens
             ,
             the
             Rabbins
             call
             those
             by
             two
             names
             :
             first
             ,
             when
             the
             ballance
             hangs
             equall
             ,
             the
             Logicians
             call
             it
             
               a
               pari
            
             ,
             
             as
             in
             the
             commandment
             against
             theft
             ,
             to
             set
             a
             mans
             house
             on
             fire
             is
             as
             evil
             as
             to
             steal
             .
             Secondly
             ,
             when
             one
             is
             lighter
             or
             heavier
             then
             the
             other
             ,
             from
             
             the
             lesse
             to
             the
             greater
             ,
             
               a
               majori
            
             (
             as
             they
             call
             it
             .
             )
             If
             one
             be
             bound
             to
             honour
             his
             Parents
             ,
             much
             more
             to
             honour
             God.
             
          
           
             The
             third
             Rule
             is
             peculiar
             to
             the
             Law
             of
             God
             ,
             which
             is
             spiritual
             .
             The
             last
             commandment
             
             forbidding
             the
             inward
             desires
             of
             the
             heart
             ,
             is
             added
             as
             a
             rule
             how
             to
             understand
             
             all
             the
             rest
             .
             When
             you
             have
             extended
             them
             specifice
             ,
             and
             
               per
               equipollens
            
             ,
             then
             they
             must
             be
             extended
             to
             the
             Spirit
             :
             
               Lex
               humana
               ligat
               manum
               ,
               lingua
               divina
               comprimit
               animam
               ,
            
             Mans
             Law
             binds
             onely
             the
             hands
             ,
             but
             Gods
             the
             soul.
             The
             true
             worship
             of
             God
             is
             in
             Spirit
             ;
             and
             the
             reason
             is
             good
             ,
             for
             the
             heart
             is
             the
             fountain
             
             of
             all
             evil
             .
             Out
             of
             the
             heart
             proceed
             evil
             thoughts
             ,
             saith
             our
             Saviour
             .
             This
             appeared
             
             by
             the
             dream
             of
             Polydorus
             in
             
               Plutarch
               de
               sera
               numinis
               vindicta
            
             ,
             that
             dreamed
             in
             the
             night
             ,
             that
             his
             heart
             came
             to
             him
             and
             said
             ,
             
               ego
               tibi
               omnium
               horum
               malorum
               sum
               author
               ,
            
             I
             am
             the
             cause
             of
             all
             these
             evils
             which
             have
             befallen
             thee
             .
             The
             heart
             therefore
             is
             first
             to
             be
             cleansed
             ,
             by
             truely
             planting
             the
             fear
             and
             knowledge
             of
             God
             in
             it
             .
          
           
             Plutarch
             saith
             ,
             that
             the
             Heathen
             would
             have
             restrained
             the
             heart
             if
             they
             could
             ,
             but
             because
             they
             could
             not
             ,
             they
             forbare
             it
             .
             The
             Law
             of
             man
             faileth
             two
             wayes
             ,
             First
             for
             want
             of
             knowledge
             of
             the
             offender
             ,
             because
             they
             knew
             not
             the
             heart
             .
             Secondly
             ,
             for
             want
             of
             power
             .
             As
             when
             the
             number
             of
             offenders
             is
             so
             great
             ,
             or
             their
             power
             of
             such
             force
             ,
             as
             there
             is
             no
             resisting
             them
             ,
             tolleration
             must
             be
             .
             Frst
             ,
             But
             though
             with
             men
             faults
             may
             be
             so
             closely
             carried
             as
             that
             it
             cannot
             be
             found
             where
             the
             fault
             is
             ,
             or
             how
             it
             may
             be
             remedied
             :
             yet
             with
             God
             and
             his
             Lawes
             it
             cannot
             be
             so
             .
             For
             the
             heart
             is
             deceitfull
             (
             as
             the
             Prophet
             truely
             saith
             )
             above
             all
             things
             ,
             and
             desperately
             wicked
             ,
             
             
               quis
               cognoscit
               idem
            
             ,
             who
             knows
             it
             ?
             but
             in
             the
             next
             verse
             ,
             he
             answereth
             himself
             ,
             that
             there
             is
             a
             quis
             ,
             a
             who
             he
             is
             that
             knoweth
             it
             :
             I
             the
             Lord
             search
             the
             heart
             ,
             I
             try
             the
             
             reins
             .
             There
             is
             no
             defect
             of
             knowledge
             in
             God.
             Secondly
             ,
             neither
             can
             there
             be
             
             so
             many
             Offenders
             ,
             but
             God
             is
             able
             to
             destroy
             them
             .
             It
             is
             his
             power
             by
             which
             he
             rules
             ,
             saith
             the
             Prophet
             .
             Did
             not
             he
             in
             his
             last
             act
             of
             benefit
             bring
             the
             handfull
             of
             Israelites
             from
             the
             power
             of
             Pharaoh
             ?
             and
             indeed
             who
             is
             able
             or
             hath
             resisted
             his
             power
             .
          
           
             Concerning
             the
             first
             ,
             the
             omniscience
             of
             God.
             
               S.
               Augustine
            
             saith
             ,
             If
             the
             candle
             burn
             he
             seeth
             thee
             ,
             if
             the
             candle
             be
             out
             he
             seeth
             thee
             ,
             he
             seeth
             all
             thoughts
             ,
             both
             present
             and
             past
             ,
             and
             thy
             thoughts
             to
             come
             ;
             therefore
             it
             is
             justly
             said
             ,
             that
             the
             Law
             is
             spiritual
             .
          
           
             Now
             for
             the
             thought
             ,
             we
             may
             observe
             therein
             these
             several
             steps
             and
             degrees
             .
          
           
             
               1.
               
               
                 Cogitatio
                 ascendens
              
               ,
               the
               suggestion
               arising
               from
               some
               former
               voluntary
               act
               or
               neglect
               .
            
             
               2.
               
               
                 Inclinatio
                 voluntatis
              
               ,
               the
               entertainment
               of
               the
               suggestion
               .
            
             
               3.
               
               Mora
               ,
               the
               delay
               in
               the
               thought
               .
               A
               desire
               to
               stay
               upon
               it
               longer
               .
            
             
               4.
               
               
                 Voluptas
                 ex
                 cogitatione
              
               ,
               a
               good
               liking
               of
               this
               guest
               .
            
             
               5.
               
               
                 Cupido
                 actionis
              
               ,
               a
               longing
               to
               taste
               the
               conceived
               pleasure
               in
               outward
               act
               .
            
             
               6.
               
               
                 Consensus
                 cordis
              
               ,
               purpose
               to
               practise
               ,
               and
               put
               it
               in
               execution
               .
            
             
               7.
               
               
                 Deliberatio
                 perficiendi
              
               ,
               the
               choyce
               of
               some
               means
               to
               bring
               it
               to
               passe
               .
            
          
           
             And
             though
             mans
             law
             cannot
             take
             hold
             of
             all
             these
             ,
             yet
             Gods
             Law
             doth
             .
          
           
             4.
             
             The
             fourth
             Rule
             of
             extension
             is
             that
             ,
             which
             mans
             Law
             hath
             prescribed
             .
             
               Cum
               quid
               prohibetur
               ,
               prohibentur
               omnia
               per
               quae
               pervenitur
               ad
               illud
               ,
               &
               e
               contra
               ,
            
             when
             any
             thing
             is
             prohibited
             ,
             all
             things
             likewise
             are
             forbidden
             ,
             that
             are
             the
             means
             to
             it
             ,
             and
             so
             on
             the
             contrary
             .
             The
             Jews
             say
             ,
             
               Ambulandum
               est
               in
               praeceptis
               per
               viam
               regiam
               ,
            
             we
             must
             walk
             in
             the
             commandments
             ,
             not
             by
             a
             by-path
             ,
             but
             in
             the
             rode
             ,
             in
             the
             Kings
             high
             way
             .
             The
             reason
             is
             ,
             The
             goodnesse
             of
             a
             way
             or
             motion
             dependeth
             on
             the
             end
             :
             so
             that
             if
             these
             or
             these
             means
             bring
             to
             an
             evil
             end
             ,
             they
             are
             evil
             ,
             and
             consequently
             not
             to
             be
             used
             in
             good
             things
             ,
             neither
             are
             we
             to
             seek
             God
             by
             them
             .
             We
             must
             not
             so
             much
             as
             stand
             in
             the
             way
             of
             sinners
             .
             So
             if
             a
             thing
             be
             good
             ,
             the
             omission
             as
             also
             
             the
             means
             be
             evil
             ,
             
               Bonae
               legis
               est
               ,
               non
               solum
               tollere
               vitia
               ,
               sed
               et
               occasiones
               vitiorum
               ,
            
             it
             is
             the
             property
             of
             a
             good
             law
             not
             onely
             to
             take
             away
             sin
             it self
             ,
             but
             the
             occasions
             also
             of
             sin
             ,
          
           
             5.
             
             The
             fifth
             Rule
             is
             ,
             
               Cum
               quid
               prohibetur
               vel
               jubetur
               ,
               prohibentur
               vel
               jubentur
               omnia
               ,
               quae
               consequuntur
               ex
               illo
               ,
            
             when
             any
             thing
             is
             prohibited
             or
             commanded
             ,
             the
             consequents
             that
             follow
             thereupon
             ,
             and
             the
             symptomes
             of
             them
             are
             also
             forbidden
             or
             enjoyned
             .
             As
             in
             the
             case
             of
             Pride
             ,
             the
             holy
             Ghost
             condemns
             the
             symptomes
             of
             it
             ,
             a
             proud
             look
             ,
             and
             a
             high
             stomach
             .
             And
             the
             prophet
             condemneth
             walking
             with
             
             stretched
             forth
             necks
             ,
             and
             mincing
             gates
             .
             And
             the
             Apostles
             
               S.
               Paul
            
             ,
             and
             
               S.
               Peter
            
             
             
             frizling
             and
             platting
             of
             the
             hair
             ,
             and
             vain
             apparel
             .
             And
             God
             himself
             threatens
             to
             
             punish
             such
             as
             should
             be
             clothed
             with
             strange
             apparel
             ,
             because
             all
             these
             are
             not
             the
             
             signes
             of
             modesty
             and
             decency
             ,
             but
             Consequents
             of
             pride
             .
             God
             will
             have
             the
             signe
             
             go
             with
             the
             thing
             signified
             .
          
           
             6.
             
             The
             sixth
             Rule
             is
             ,
             That
             we
             must
             not
             be
             accessory
             to
             the
             sins
             of
             others
             ,
             but
             seek
             to
             hinder
             sin
             in
             others
             ,
             and
             to
             draw
             others
             to
             the
             observing
             of
             the
             commandment
             ,
             as
             well
             as
             to
             keep
             it
             our selves
             .
             
               S.
               Paul
            
             speaks
             of
             some
             ,
             and
             reproves
             them
             that
             
             consent
             with
             them
             that
             do
             things
             worthy
             of
             death
             .
             For
             
               accessorium
               sequitur
               naturam
               principalis
               ,
               &
               agentes
               &
               consentientes
               pari
               poena
               plectantur
               ,
            
             both
             principal
             and
             accessory
             were
             to
             be
             punished
             alike
             ,
             and
             the
             reason
             is
             ,
             because
             the
             law
             is
             not
             onely
             to
             be
             observed
             ,
             but
             preserved
             ;
             we
             must
             not
             only
             be
             observers
             of
             it
             ,
             but
             take
             care
             too
             that
             it
             be
             kept
             by
             others
             .
             
               Sic
               luceat
               lux
               vestra
            
             ,
             saith
             our
             Saviour
             ,
             let
             your
             light
             so
             shine
             before
             men
             ,
             that
             they
             seeing
             your
             good
             works
             may
             glorifie
             your
             Father
             
             which
             is
             in
             Heaven
             .
             God
             will
             have
             glory
             from
             us
             ,
             not
             for
             us
             ,
             from
             others
             by
             us
             .
             We
             must
             have
             a
             care
             that
             God
             may
             be
             glorified
             both
             in
             our selves
             and
             others
             ;
             so
             that
             we
             must
             not
             be
             accessory
             to
             any
             thing
             whereby
             God
             may
             be
             dishonoured
             ,
             and
             we
             be
             made
             guilty
             of
             other
             mens
             sins
             ,
             and
             so
             they
             become
             ours
             .
          
           
             Now
             there
             are
             seven
             waves
             whereby
             we
             become
             accessory
             and
             partakers
             of
             other
             mens
             sins
             .
             The
             first
             two
             concern
             Magistrates
             ,
             and
             all
             other
             Superiours
             :
             the
             other
             five
             all
             men
             alike
             .
          
           
             The
             first
             is
             in
             Magistrates
             and
             Superiours
             .
             Jubendo
             by
             commanding
             ,
             if
             (
             as
             the
             
             Prophet
             saith
             )
             they
             decree
             unrighteous
             decrees
             ;
             and
             command
             any
             thing
             that
             is
             unlawful
             
             by
             way
             of
             law
             .
             As
             Nebuchadnez
             .
             that
             enacted
             a
             law
             for
             Idolatry
             ,
             that
             the
             people
             
             
             at
             the
             sound
             of
             a
             Trumpet
             should
             fall
             down
             and
             worship
             his
             Golden
             Image
             .
             This
             lyeth
             〈◊〉
             upon
             the
             Magistrate
             for
             commanding
             it
             ,
             and
             he
             is
             accessory
             to
             Idolatry
             
             if
             the
             people
             commit
             it
             .
             So
             Saul
             was
             guilty
             of
             killing
             the
             Priests
             ,
             hough
             Doeg
             slew
             them
             becau
             se
             it
             was
             his
             command
             .
             So
             ,
             though
             Ananias
             rose
             not
             out
             of
             his
             seat
             to
             strike
             
               S.
               Paul
            
             ,
             yet
             because
             he
             was
             stricken
             at
             his
             commandment
             ,
             the
             
             blow
             reached
             unto
             him
             ,
             and
             
               S.
               Paul
            
             called
             him
             a
             painted
             wall
             for
             it
             ,
             and
             denounceth
             Gods
             judgement
             against
             him
             for
             it
             .
             David
             did
             not
             in
             person
             put
             Vriah
             in
             the
             forefront
             of
             the
             battel
             ,
             but
             Joab
             ;
             yet
             because
             he
             wrote
             to
             Joab
             so
             to
             do
             ,
             the
             murther
             
             of
             Vriah
             was
             laid
             to
             David
             by
             the
             Prophet
             
               Nathan
               .
               Jezebel
            
             was
             far
             off
             when
             Naboth
             
             was
             stoned
             ,
             but
             because
             she
             wrote
             to
             the
             Elders
             of
             Israel
             to
             proclaim
             a
             fast
             and
             
             to
             set
             Naboth
             on
             high
             among
             the
             people
             ,
             and
             to
             set
             wicked
             men
             to
             witnesse
             salfly
             
             
             against
             him
             ,
             and
             to
             put
             him
             to
             death
             ,
             she
             was
             made
             guilty
             of
             his
             death
             .
          
           
             The
             second
             is
             ,
             
               Permitten
               to
            
             by
             toleration
             ,
             and
             is
             the
             other
             way
             whereof
             the
             
             Magistrate
             or
             Superiour
             may
             be
             guilty
             ,
             by
             Permission
             or
             Connivence
             at
             anothers
             sin
             .
             As
             when
             a
             man
             is
             in
             authority
             ,
             though
             he
             command
             not
             an
             evil
             thing
             ,
             yet
             because
             he
             hath
             power
             to
             restrain
             men
             from
             committing
             evil
             ,
             and
             doth
             it
             not
             ,
             he
             shall
             be
             in
             fault
             .
             If
             the
             people
             of
             the
             land
             do
             any
             wayes
             hide
             their
             eyes
             from
             the
             man
             
             when
             he
             giveth
             his
             seed
             unto
             Molech
             ,
             and
             kill
             him
             not
             .
             Then
             will
             I
             set
             my
             face
             
             against
             that
             man
             ,
             and
             against
             his
             family
             ,
             and
             will
             cut
             him
             off
             That
             is
             ,
             if
             the
             people
             in
             whom
             it
             lay
             to
             execute
             punishment
             for
             it
             neglected
             ,
             and
             suffered
             the
             Malefactor
             to
             live
             ,
             the
             fault
             should
             be
             theirs
             as
             well
             as
             his
             .
          
           
             
               S.
               Augustine
            
             saith
             that
             the
             Magistrate
             hath
             the
             Sword
             committed
             into
             his
             hands
             ,
             
               Vt
               mali
               ,
               si
               non
               dimittant
               voluntatem
               ,
               amittant
               facultatem
               peccandi
               ,
            
             that
             wick
             d
             men
             should
             be
             disabled
             of
             their
             power
             ,
             if
             not
             of
             their
             will
             to
             sinne
             .
             
               S.
               Paul
            
             describing
             a
             Civil
             Magistrate
             ,
             saith
             ,
             that
             he
             bears
             not
             the
             Sword
             in
             vain
             ,
             and
             tells
             the
             
             end
             wherefore
             he
             bears
             it
             ,
             as
             a
             Revenger
             to
             execute
             the
             wrath
             of
             God
             upon
             him
             that
             doth
             evil
             .
             And
             the
             same
             Apostle
             (
             to
             set
             down
             a
             rule
             for
             the
             Ecclesiasticall
             Magistrate
             )
             inveigheth
             against
             those
             of
             Corinth
             ,
             for
             not
             excuting
             an
             Ecclesiastical
             Censure
             upon
             an
             open
             Offendor
             ,
             but
             suffered
             him
             to
             continue
             in
             the
             Church
             .
             And
             
             this
             rule
             extends
             also
             to
             Domestique
             government
             ,
             as
             that
             of
             fathers
             concerning
             their
             Children
             .
             Because
             the
             sons
             of
             Eli
             made
             themselves
             vile
             ,
             and
             he
             restrained
             〈◊〉
             not
             ,
             God
             said
             that
             the
             iniquity
             of
             his
             house
             should
             not
             be
             purged
             with
             sacrifice
             nor
             offering
             
             for
             ever
             ,
             that
             i
             ,
             he
             would
             judge
             his
             house
             for
             ever
             .
             Ahab
             for
             suffering
             〈◊〉
             (
             an
             Idolater
             )
             to
             escape
             contrary
             to
             Gods
             command
             ;
             his
             life
             went
             for
             Benhadads
             .
             
             So
             then
             ,
             he
             that
             suffereth
             an
             offender
             to
             escape
             unpunished
             ,
             the
             state
             of
             the
             party
             permitting
             shall
             be
             as
             the
             state
             of
             the
             party
             permitted
             .
             For
             a
             perpetual
             opprobry
             
             to
             Pilate
             ,
             it
             is
             recorded
             ,
             that
             he
             delivered
             Christ
             to
             the
             Jews
             to
             be
             crucified
             .
             What
             a
             fair
             shew
             made
             he
             ?
             What
             washing
             of
             his
             hands
             ,
             with
             much
             other
             pretexts
             ,
             as
             publishing
             his
             Innocency
             (
             before
             all
             the
             people
             )
             concerning
             Christs
             death
             ?
             yet
             because
             he
             was
             chief
             of
             the
             Province
             ,
             and
             had
             authority
             to
             have
             kept
             the
             Jews
             from
             putting
             Christ
             to
             death
             ,
             he
             was
             guilty
             of
             the
             death
             of
             our
             Saviour
             .
             〈◊〉
             
             wantonnesse
             and
             ryot
             came
             upon
             this
             occasion
             .
             His
             Father
             had
             not
             displeased
             him
             at
             any
             time
             ,
             in
             saying
             ,
             Why
             hast
             thou
             done
             so
             ?
             And
             it
             pleased
             the
             Holy
             Ghost
             throughout
             the
             whole
             course
             of
             the
             history
             of
             the
             Kings
             of
             Israel
             and
             Juda
             ,
             to
             leave
             this
             as
             a
             blot
             upon
             wicked
             Kings
             
               quia
               non
               sustulerat
               excelsa
            
             ,
             because
             they
             permitted
             high
             places
             to
             stand
             .
             And
             therefore
             
               S.
               Augustine
            
             saith
             very
             well
             to
             all
             in
             authority
             .
             
               Tu
               imple
               officium
               tuum
               ,
               alioquin
               Deus
               &
               de
               te
               &
               de
               ille
               implebit
               suum
               ,
            
             be
             sure
             thou
             do
             thy
             part
             ,
             and
             perform
             that
             which
             thy
             place
             requires
             ,
             else
             God
             will
             perform
             his
             ,
             both
             upon
             thee
             and
             the
             offender
             .
             And
             it
             is
             better
             
               sentire
               lenitatem
               patris
               quam
               seueritatem
               judicis
               ,
            
             to
             feel
             the
             lenity
             of
             a
             father
             ,
             then
             the
             severity
             of
             a
             Judge
             .
          
           
             The
             third
             is
             Provocando
             ,
             by
             provocation
             .
             The
             two
             former
             were
             subsequent
             to
             
             actions
             ,
             the
             two
             next
             are
             antecedent
             .
             Provocation
             is
             two
             ways
             ,
             
               Vrgendo
               ,
               Alliciendo
            
             ,
             by
             urging
             or
             alluring
             .
          
           
             
               1.
               
               By
               urging
               as
               ,
               Jobs
               wife
               ,
               dost
               thou
               still
               retain
               thine
               integrity
               ?
               Curse
               God
               and
               die
               .
               Or
               when
               men
               by
               provocation
               ,
               urge
               men
               to
               blasphemie
               or
               
               anger
               &c.
               
            
             
               2.
               
               By
               alluring
               ,
               as
               Samsons
               wife
               to
               discover
               his
               riddle
               ,
               and
               Ahabs
               false
               prophets
               
               to
               go
               to
               war.
               
               
            
          
           
           
             Now
             God
             is
             so
             far
             from
             allowance
             of
             any
             provocations
             ,
             that
             he
             takes
             it
             clean
             away
             ,
             
             ev
             n
             from
             superious
             to
             their
             〈◊〉
             ,
             that
             he
             commands
             even
             fathers
             not
             to
             provoke
             their
             children
             .
             And
             it
             is
             the
             Apostles
             counsel
             not
             to
             provoke
             one
             another
             .
             
          
           
             The
             next
             is
             Suadendo
             ,
             by
             perswading
             .
             A
             man
             may
             be
             accessory
             by
             giving
             evil
             counsel
             
             or
             advice
             .
             The
             psalmist
             saith
             ,
             Blessed
             is
             the
             man
             that
             hath
             not
             walked
             in
             the
             counsel
             of
             the
             ungodly
             .
             Jacob
             lying
             on
             his
             death-bed
             and
             blessing
             his
             sons
             ,
             said
             to
             
             〈◊〉
             and
             
               Levi
               ,
               In
               secretum
               eorum
               non
               veniat
               anima
               〈◊〉
               .
            
             And
             holy
             Job
             ,
             The
             counsel
             
             
             of
             the
             wicked
             is
             far
             from
             me
             .
             In
             Ezra
             ,
             evill
             Counsellors
             were
             hired
             to
             hinder
             
             the
             building
             of
             the
             Temple
             .
             Absalom
             commited
             incest
             with
             his
             fathers
             Concubins
             ,
             
             yet
             the
             sinne
             is
             imputed
             to
             Achitophel
             ,
             that
             put
             it
             into
             his
             head
             .
             Herods
             wives
             
             daughter
             asked
             
               John
               Baptists
            
             head
             ,
             but
             Herodias
             the
             mother
             counselled
             her
             to
             ask
             it
             ,
             
             therefore
             his
             blood
             is
             〈◊〉
             to
             her
             charge
             .
             The
             sinne
             of
             the
             Jews
             in
             desiring
             Christ
             
             to
             be
             crucified
             is
             laid
             to
             Caiphas
             for
             giving
             the
             advice
             .
             And
             the
             〈◊〉
             against
             Saint
             Paul
             ,
             is
             laid
             to
             Demetrius
             the
             silver-smith
             that
             counselled
             the
             rest
             of
             the
             handicrafts
             men
             to
             rise
             .
          
           
             And
             these
             two
             last
             precede
             the
             Action
             .
          
           
             The
             next
             is
             Consentiendo
             ,
             by
             consenting
             to
             other
             mens
             sinnes
             ,
             and
             this
             brings
             us
             
             within
             compasse
             of
             accessory
             .
          
           
             Now
             we
             offend
             by
             consent
             as
             the
             Lawyers
             speake
             either
             .
          
           
             
               1.
               
               
                 Consensu
                 directo
                 &
                 vero
              
               ,
               by
               directly
               consenting
               .
               Be
               not
               partaker
               of
               other
               mens
               
               sinnes
               .
            
             
               2.
               
               
                 Consensu
                 interpretativo
              
               ,
               when
               a
               man
               is
               instrument
               of
               an
               ill
               action
               by
               his
               
               deed
               ,
               though
               in
               word
               he
               mislike
               it
               ,
               or
               seem
               not
               to
               approve
               it
               ,
               as
               〈◊〉
               was
               Davids
               instrument
               to
               kill
               Vriah
               .
            
             
               3.
               
               Participatione
               ,
               by
               partaking
               ,
               As
               in
               the
               case
               of
               thest
               to
               partake
               in
               the
               gain
               .
               
            
             
               4.
               
               Approbatione
               ,
               by
               allowing
               ,
               Saul
               is
               said
               to
               be
               consenting
               to
               Saint
               Stephens
               death
               ,
               
               onely
               by
               the
               laying
               down
               of
               the
               witnesses
               clothes
               at
               his
               feet
               .
               And
               Moses
               makes
               all
               
               them
               to
               be
               consenters
               to
               the
               rebellion
               of
               Corah
               ,
               which
               departed
               not
               from
               their
               tents
               .
               
            
             
               5.
               
               Vnione
               ,
               by
               joyning
               .
               When
               men
               joyne
               purses
               with
               them
               that
               doe
               evil
               .
               Cast
               in
               thy
               lot
               a
               mong
               us
               :
               let
               us
               have
               one
               purse
               .
               
            
             
               6.
               
               Silentio
               ,
               by
               not
               disclosing
               .
               When
               a
               man
               reveals
               not
               the
               sinnes
               of
               others
               ,
               he
               doth
               
               after
               a
               sort
               consent
               to
               them
               ,
               because
               he
               is
               bound
               to
               it
               .
               If
               a
               soul
               sinne
               ,
               and
               hear
               the
               voice
               of
               swearing
               ,
               and
               is
               a
               witnesse
               wheither
               he
               have
               known
               of
               it
               ,
               and
               do
               not
               utter
               it
               ,
               
               then
               he
               shall
               beare
               his
               iniquity
               &c.
               
               Saint
               Augustine
               gives
               the
               reason
               ,
               
                 ut
                 malus
                 〈◊〉
                 inducit
                 in
                 peccatum
                 ;
                 sic
                 malum
                 〈◊〉
                 relinquit
                 in
                 〈◊〉
                 ,
              
               and
               not
               onely
               so
               ,
               but
               if
               a
               man
               know
               that
               his
               neighbour
               sinneth
               ,
               there
               's
               a
               flat
               precept
               that
               he
               shall
               rebuke
               him
               for
               it
               .
            
          
           
             The
             last
             is
             Defendendo
             ,
             by
             maintaining
             .
             When
             we
             commend
             and
             flatter
             men
             in
             their
             
             sins
             ,
             or
             excuse
             them
             ,
             when
             they
             have
             offended
             .
             He
             that
             saith
             unto
             the
             wicked
             ,
             thou
             
             art
             righteous
             ,
             him
             shall
             the
             people
             curse
             .
             And
             the
             wise
             man
             in
             another
             place
             ,
             lactant
             
             
               amicos
               suos
               &c.
            
             enticing
             his
             neighbour
             ,
             and
             this
             
               lactatio
               peccatorum
            
             ,
             alluring
             of
             sinners
             is
             the
             way
             that
             leadeth
             to
             destruction
             .
             For
             though
             suck
             kinde
             of
             mens
             words
             seem
             to
             be
             softer
             then
             butter
             ,
             yet
             there
             is
             war
             in
             their
             hearts
             ,
             and
             though
             they
             seem
             smoother
             
             then
             oyle
             ,
             yet
             are
             they
             very
             swords
             .
             By
             good
             words
             and
             fair
             speeches
             such
             men
             deceive
             the
             hearts
             of
             the
             simple
             .
             But
             there
             is
             a
             woe
             pronounced
             by
             the
             Prophet
             
             against
             such
             men
             .
             Wo
             unto
             them
             that
             call
             evil
             good
             .
             And
             another
             Prophet
             calls
             
             them
             dawbers
             ,
             that
             say
             peace
             ,
             and
             there
             was
             no
             peace
             &c.
             
             And
             a
             little
             after
             he
             pronounceth
             
             a
             woe
             against
             them
             that
             sow
             pillows
             under
             mens
             arms
             .
             Such
             were
             Ahabs
             
             false
             Prophets
             .
             But
             especially
             Zedekiah
             ,
             which
             made
             himself
             horns
             of
             iron
             ,
             and
             said
             (
             falfly
             )
             
               ic
               dicit
               Dominus
               .
               Non
               semper
               corrupta
               mens
               male
               oper
               antis
               ,
               at
               semper
               corrupta
            
             
             
               male
               defendentis
            
             ,
             the
             minde
             that
             doth
             ill
             is
             not
             ever
             corrupt
             ,
             but
             that
             which
             defends
             
             ill
             ,
             is
             .
          
           
             Lastly
             ,
             besides
             these
             ,
             there
             is
             another
             way
             whereby
             a
             man
             may
             be
             guilty
             of
             
             another
             mans
             sins
             ,
             
               ratione
               scandali
            
             ,
             by
             giving
             of
             scandal
             ,
             or
             by
             doing
             some
             act
             whereby
             another
             stumbles
             and
             fals
             into
             some
             sin
             ,
             thus
             
               per
               accidens
            
             a
             man
             may
             partake
             of
             anothers
             sin
             ,
             and
             that
             not
             onely
             in
             actions
             sinful
             ,
             by
             giving
             evil
             example
             but
             sometimes
             in
             things
             lawful
             ,
             and
             indifferent
             ,
             clothed
             with
             such
             circumstances
             ,
             whereby
             the
             weak
             ,
             that
             is
             ,
             the
             ignorant
             may
             be
             drawn
             to
             some
             unlawful
             act
             ;
             as
             when
             some
             did
             
             eate
             of
             things
             sacrificed
             to
             Idols
             ,
             no
             way
             in
             it self
             unlawfull
             ,
             others
             were
             thereby
             occasioned
             to
             commit
             Idolatary
             ,
             Romans
             ,
             14.
             
             Yet
             here
             we
             must
             consider
             ,
             that
             if
             the
             thing
             we
             do
             be
             indifferent
             in
             it self
             ,
             yet
             if
             commanded
             by
             lawfull
             authority
             we
             must
             not
             forbear
             it
             :
             
               potius
               scandalum
               admittatur
               ,
               quam
               veritas
               amittatur
               ,
            
             as
             Saint
             Augustine
             saith
             ,
             rather
             let
             offence
             come
             ,
             then
             the
             truth
             be
             lost
             ;
             I
             may
             adde
             ,
             rather
             then
             any
             act
             necessary
             
               vi
               pracepti
            
             ;
             be
             omitted
             ,
             and
             so
             a
             sinne
             of
             omission
             follow
             :
             for
             this
             is
             
               scandalum
               acceptum
               ,
               non
               datum
            
             ,
             a
             scandal
             taken
             ,
             and
             not
             given
             ,
             and
             in
             this
             case
             we
             may
             say
             as
             Christ
             of
             the
             Pharisees
             ,
             if
             they
             will
             be
             offended
             ,
             let
             them
             be
             offended
             :
             but
             if
             the
             thing
             be
             not
             
               sub
               pracepte
            
             ,
             but
             wholly
             in
             our
             own
             power
             ,
             and
             no
             way
             necessary
             ,
             we
             ought
             to
             forbear
             till
             the
             weak
             brother
             may
             be
             informed
             of
             the
             lawfulnesse
             of
             the
             action
             ;
             but
             if
             he
             will
             not
             be
             informed
             or
             rectified
             ,
             t
             is
             not
             weaknes
             but
             wilfulnes
             in
             him
             after
             sufficient
             means
             of
             information
             ,
             and
             no
             man
             need
             to
             abridge
             himself
             in
             his
             liberty
             for
             the
             pleasing
             of
             such
             persons
             .
          
           
             Thus
             much
             for
             the
             rules
             of
             extent
             ,
          
        
         
           
             CHAP.
             3.
             
          
           
             
               Rules
               os
               restraint
               in
               expounding
               the
               law
               .
               False
               rules
               made
               by
               the
               Pharisees
               .
               Of
               Custom
               .
               Addition
               7.
               of
               the
               force
               of
               Church
               Customes
               .
               Three
               Rules
               of
               restraint
               .
               1.
               by
               dispensa
               ion
               2.
               by
               the
               nature
               of
               the
               precept
               .
               3.
               by
               Conflict
               of
               precepts
               .
               Antinomia
               ,
               wherein
               these
               rules
               are
               to
               be
               observed
               .
               1.
               
               Ceremonial
               preceps
               are
               to
               give
               place
               to
               moral
               .
               2.
               
               The
               second
               table
               is
               to
               give
               place
               to
               the
               first
               .
               3.
               
               In
               the
               second
               table
               ,
               the
               following
               precepts
               are
               to
               give
               place
               to
               those
               before
               .
               Rules
               to
               expound
               in
               case
               of
               .
               1.
               obscurity
               .
               2.
               
               Ambiguity
               ,
               3.
               
               Controversy
               .
            
          
           
             THe
             second
             are
             the
             rules
             of
             Limitation
             or
             Restraint
             ,
             how
             far
             the
             Comandments
             
             are
             to
             be
             restrained
             .
             The
             Hebrewes
             say
             ,
             that
             there
             are
             general
             precepts
             in
             the
             Scriptures
             ,
             which
             we
             would
             conceive
             to
             be
             perticular
             ,
             but
             are
             enlarged
             as
             generals
             ,
             either
             in
             the
             fignifications
             of
             the
             words
             ,
             or
             in
             their
             derivations
             ,
             or
             from
             equity
             or
             parity
             of
             reason
             ,
             &c.
             
             And
             this
             practise
             of
             enlarging
             and
             restraint
             ,
             according
             to
             the
             true
             〈◊〉
             and
             scope
             of
             the
             words
             ,
             hath
             bin
             a
             token
             or
             note
             of
             distinction
             between
             good
             interpreters
             and
             bad
             .
             The
             Pharisees
             rules
             be
             narrow
             ,
             though
             their
             Phylacteries
             be
             broad
             .
          
           
             The
             commandment
             against
             swearing
             the
             Pharisees
             restrain
             it
             ,
             either
             to
             ,
             Thou
             shalt
             not
             forswear
             ,
             or
             ,
             Thou
             shalt
             not
             swear
             by
             the
             name
             of
             Jehovab
             .
             But
             our
             Saviour
             
             by
             the
             second
             rule
             of
             extension
             saith
             ,
             Thou
             shalt
             not
             swear
             at
             all
             ,
             but
             your
             conversation
             should
             be
             yea
             and
             nay
             ;
             and
             so
             forbids
             all
             unnecessary
             oathes
             ,
             which
             appeares
             from
             the
             end
             of
             an
             oath
             ,
             which
             as
             the
             Author
             to
             the
             Hebrews
             ,
             Heb.
             6.
             16.
             saith
             ,
             is
             to
             be
             an
             end
             of
             all
             weighty
             controversies
             and
             not
             to
             be
             used
             upon
             every
             light
             and
             triviall
             matter
             .
          
           
             They
             restrain
             the
             Commandment
             ,
             Thou
             shalt
             not
             kill
             ,
             that
             is
             ,
             not
             the
             innocent
             ,
             and
             restrained
             it
             to
             the
             outward
             act
             ,
             and
             thought
             it
             fit
             for
             a
             man
             to
             revenge
             an
             injury
             .
             But
             Christ
             by
             the
             third
             rule
             of
             extent
             maketh
             wrath
             and
             anger
             ,
             murther
             ,
             because
             it
             is
             the
             seed
             of
             a
             greater
             offence
             ,
             and
             forbids
             all
             revenge
             commanding
             to
             love
             our
             enemies
             .
          
           
             They
             in
             the
             Law
             against
             adultery
             held
             ,
             they
             might
             have
             as
             many
             wives
             as
             they
             would
             ,
             by
             way
             of
             divorce
             .
             But
             Christ
             by
             the
             fourth
             rule
             of
             extension
             tells
             them
             ,
             they
             must
             avoyd
             all
             occasions
             of
             adultery
             ;
             we
             must
             not
             look
             upon
             a
             woman
             to
             hust
             after
             her
             .
          
           
             They
             restrained
             the
             word
             [
             neighbour
             ]
             in
             the
             parable
             of
             the
             Samaritan
             ,
             to
             them
             
             that
             dwelt
             neer
             them
             :
             but
             Christ
             by
             the
             rule
             of
             aequipolleus
             extendeth
             it
             to
             every
             man
             ;
             so
             that
             Christs
             interpretations
             warrant
             extensions
             .
             And
             though
             it
             be
             true
             ,
             which
             the
             Rabbins
             say
             ,
             that
             it
             is
             necessary
             to
             extend
             and
             to
             restrain
             ,
             but
             more
             necessary
             to
             extend
             :
             yet
             rules
             must
             be
             set
             down
             of
             restraint
             also
             .
          
           
             There
             is
             a
             Rule
             that
             
               Consuetude
               est
               optimus
               legum
               interpres
            
             ,
             Custom
             is
             the
             best
             expounder
             of
             Laws
             ;
             but
             we
             must
             adde
             bumanarum
             ,
             of
             mans
             Laws
             :
             for
             concerning
             the
             interpretation
             of
             Gods
             Laws
             it
             is
             most
             false
             .
             In
             Civill
             Law
             ,
             
               Communis
               error
               facit
               jus
            
             ,
             Common
             errour
             makes
             a
             Law
             ,
             say
             the
             Civilians
             ;
             but
             in
             Gods
             Law
             
             it
             is
             no
             rule
             ,
             but
             
               Consuetudo
               cedat
               authoritati
               divinae
            
             ,
             Custom
             must
             give
             place
             to
             divineauthority
             .
             Their
             rules
             have
             no
             place
             in
             the
             ten
             commandments
             ,
             ther
             's
             no
             〈◊〉
             
             that
             can
             plead
             Custom
             ,
             or
             so
             common
             that
             can
             make
             it
             a
             Law.
             If
             Jehosaphat
             walk
             not
             after
             Gods
             Law
             ,
             but
             after
             the
             Custom
             of
             Israel
             ,
             he
             is
             blamed
             .
             Now
             the
             reason
             why
             Custom
             must
             give
             place
             to
             Gods
             Law
             is
             this
             .
             In
             every
             positive
             Law
             of
             man
             it
             is
             necessary
             to
             sever
             
               just
               positivum
               &
               nature
            
             the
             positive
             Law
             ,
             and
             Law
             of
             nature
             ,
             
               ut
               necessario
               consequatur
               repetitio
            
             ,
             and
             repetitio
             doth
             presuppose
             deliberationem
             ,
             and
             oft
             times
             the
             after
             wit
             is
             better
             then
             the
             former
             .
             But
             the
             Law
             of
             God
             was
             so
             wisely
             set
             down
             at
             the
             first
             ,
             that
             it
             need
             not
             come
             again
             to
             the
             forge
             of
             men
             :
             mans
             after
             wit
             cannot
             better
             it
             ,
             and
             therefore
             howsoever
             it
             be
             with
             the
             Law
             of
             man
             yet
             in
             Gods
             Law
             ,
             
               vsus
               authoritati
               cedat
               ,
               &
               per
               principia
               in
               lege
               Dei
               omnia
               examinanda
               ,
            
             all
             actions
             are
             to
             be
             squared
             according
             to
             the
             principles
             of
             Gods
             Law
             ,
             and
             Custom
             must
             give
             way
             to
             authority
             .
             
          
           
             This
             holds
             ,
             where
             the
             Custom
             is
             clearly
             and
             evidently
             contrary
             to
             Law
             ;
             but
             where
             the
             Law
             speaks
             doubtfully
             or
             obscurely
             ,
             there
             Custom
             and
             usage
             of
             the
             Church
             is
             the
             best
             and
             safest
             guide
             to
             follow
             ,
             even
             in
             divine
             Laws
             as
             well
             as
             humane
             :
             so
             our
             learned
             Authour
             on
             1
             Cor.
             11.
             16.
             speaking
             of
             Church
             Customs
             .
             
               Every
               Society
               ,
               
                 besides
                 their
                 Laws
                 in
                 books
                 ,
                 have
                 their
                 Customs
                 in
                 practise
                 ,
                 and
                 so
                 the
                 Church
                 ;
                 we
                 de
                 not
                 oppose
                 them
                 to
                 that
                 which
                 is
                 written
                 &c.
                 but
              
               haec
               oporret
               facere
               ,
               et
               illa
               non
               omittere
               ,
               P.
               531.
               
               
                 At
                 the
              
               Nicene
               
                 Councel
                 the
                 Churches
                 cry
                 was
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               mos
               〈◊〉
               obtineat
               ,
               
                 let
                 old
                 Customs
                 prevail
                 .
                 And
                 P.
              
               521.
               
                 against
                 contentions
                 men
                 ,
                 reasoning
                 will
                 not
                 serve
                 ,
                 they
                 will
                 be
              
               sine
               fine
               dicentes
               ,
               
                 no
                 way
                 so
                 ready
                 to
                 stop
                 their
                 mouthes
                 as
                 Custom
                 :
                 for
                 Custom
                 is
                 matter
                 of
                 fact
                 ,
              
               habemus
               or
               non
               habemus
               ,
               
                 may
                 be
                 put
                 to
                 twelv
                 :
                 men
                 ,
                 and
                 there
                 's
                 an
                 end
                 .
              
            
             
               Thus
               this
               reverend
               Author
               expounds
               himself
               .
            
          
           
             Now
             we
             may
             know
             ,
             how
             many
             wayes
             a
             Commandment
             holdeth
             not
             ,
             by
             three
             rules
             of
             Limitation
             .
          
           
             
               1.
               
               By
               the
               Dispensation
               .
            
             
               2.
               
               By
               the
               nature
               of
               the
               Precept
               .
            
             
               3.
               
               By
               the
               Conflict
               or
               opposition
               of
               the
               Precepts
               .
            
          
           
             1.
             
             Every
             Prince
             challengeth
             to
             himself
             a
             prerogative
             Royall
             to
             dispense
             with
             his
             
             own
             Laws
             :
             the
             word
             cometh
             
               a
               dispensando
            
             proper
             to
             a
             Steward
             ;
             so
             are
             all
             princes
             to
             God.
             This
             priviledge
             ,
             as
             it
             is
             allowed
             to
             earthly
             Princes
             ,
             of
             great
             right
             doth
             God
             challenge
             it
             .
             For
             their
             dispensations
             commonly
             proceed
             from
             will
             or
             affection
             ,
             which
             oft
             times
             is
             corrupt
             ;
             but
             Gods
             will
             and
             his
             justice
             go
             together
             ,
             therefore
             there
             can
             be
             no
             danger
             in
             his
             dispensations
             .
             Their
             rule
             is
             ,
             
               Quod
               licitum
               est
               ex
               superveniente
               causa
               mut
               atur
               ,
            
             that
             which
             is
             〈◊〉
             may
             be
             changed
             by
             a
             cause
             which
             may
             come
             unlooked
             for
             ;
             and
             so
             in
             some
             cases
             ,
             God
             hath
             somtimes
             restrained
             his
             Law.
             The
             warrant
             of
             this
             ,
             is
             either
             by
             his
             word
             ,
             as
             the
             setting
             up
             of
             the
             brasen
             serpents
             image
             against
             the
             second
             commandment
             ,
             or
             by
             ratifying
             by
             some
             special
             signe
             ,
             and
             blessing
             men
             extraordinarly
             above
             the
             course
             of
             mankind
             ,
             when
             any
             pretend
             exemption
             or
             special
             dispensation
             ,
             these
             dispensations
             are
             exemptions
             from
             the
             common
             Law
             ,
             because
             they
             are
             priviledges
             ,
             and
             are
             to
             be
             restrained
             to
             the
             persons
             to
             whom
             they
             were
             granted
             .
             It
             is
             a
             maxime
             in
             Law
             ,
             
               Quae
               exorbitant
               a
               jure
               communi
               non
               sunt
               trahenda
               in
               consequentiam
               argumenti
               vel
               exempli
            
             ;
             things
             which
             agree
             not
             with
             the
             common
             Law
             are
             not
             to
             be
             drawn
             into
             the
             consequence
             ,
             either
             of
             argument
             or
             example
             .
             Though
             wee
             are
             willing
             to
             make
             many
             restraints
             ,
             yet
             they
             are
             but
             few
             which
             God
             allows
             ;
             as
             he
             said
             of
             the
             good
             Emperours
             ,
             so
             may
             we
             say
             of
             them
             ,
             they
             may
             all
             be
             graven
             upon
             one
             side
             of
             a
             peny
             :
             and
             therefore
             the
             more
             restraints
             we
             make
             ,
             the
             more
             injury
             we
             do
             to
             God.
             It
             is
             the
             commendation
             of
             a
             Law
             to
             have
             the
             fewest
             exceptions
             and
             priviledges
             ;
             for
             where
             the
             dispensations
             are
             fewest
             ,
             there
             is
             most
             〈◊〉
             :
             and
             therefore
             it
             is
             ,
             that
             in
             Gods
             Laws
             there
             are
             not
             so
             many
             as
             in
             others
             .
          
           
             The
             slaughter
             of
             Phinees
             ,
             the
             robbing
             of
             the
             Egyptians
             are
             not
             restraints
             ,
             and
             if
             they
             were
             ,
             yet
             it
             is
             certain
             ,
             that
             they
             are
             not
             for
             us
             ,
             nor
             our
             times
             ,
             nor
             have
             we
             the
             special
             warrant
             of
             the
             voice
             of
             God
             for
             them
             ;
             and
             it
             may
             be
             sufficiently
             proved
             ,
             that
             many
             things
             in
             the
             old
             Testament
             (
             supposed
             to
             be
             restraints
             )
             were
             not
             so
             ,
             but
             kept
             to
             the
             uttermost
             .
             And
             this
             is
             to
             stop
             the
             mouthes
             of
             vain
             persons
             ,
             which
             cannot
             contain
             themselves
             within
             the
             ordinary
             course
             ,
             and
             we
             have
             but
             little
             use
             of
             this
             rule
             .
          
           
             2.
             
             The
             second
             rule
             is
             from
             the
             nature
             of
             a
             precept
             ,
             which
             in
             sundry
             cases
             gives
             a
             restraint
             
             As
             in
             the
             fifth
             commandment
             to
             honour
             superiours
             ;
             as
             to
             Princes
             ,
             who
             having
             no
             superiour
             on
             earth
             are
             exempted
             from
             this
             ,
             (
             saving
             the
             reverence
             they
             owe
             to
             their
             natural
             parents
             .
             )
             And
             in
             the
             fourth
             which
             is
             an
             affirmitive
             precept
             ,
             the
             practise
             is
             not
             required
             at
             all
             times
             .
             The
             rule
             of
             an
             affirmative
             precept
             is
             
               Semper
               〈◊〉
               facere
               bonum
            
             ,
             but
             
               non
               〈◊〉
               bonum
               facere
               semper
            
             ,
             we
             are
             allways
             bound
             to
             do
             good
             ,
             but
             not
             to
             do
             good
             allwayes
             .
             The
             negative
             holdeth
             allwayes
             ,
             but
             the
             affirmative
             not
             so
             .
             The
             School-men
             say
             ,
             that
             affirmative
             precepts
             binde
             semper
             but
             not
             
               ad
               semper
            
             ,
             they
             binde
             allwayes
             ,
             but
             not
             to
             the
             actual
             performance
             at
             all
             times
             ,
             but
             at
             convenient
             and
             set
             times
             :
             but
             negatives
             binde
             
               semper
               &
               ad
               semper
            
             ,
             we
             must
             at
             no
             time
             go
             against
             a
             negative
             precept
             .
             For
             the
             nature
             of
             doing
             a
             good
             thing
             well
             ,
             standeth
             thus
             ,
             that
             there
             must
             be
             a
             concurrence
             of
             all
             due
             causes
             and
             circumstances
             together
             ,
             which
             belong
             thereto
             .
             
               Malum
               〈◊〉
               quolibet
               defectu
               oritur
               et
               bonum
               e
               causa
               integra
               ,
            
             all
             causes
             and
             due
             requisits
             must
             concur
             in
             every
             good
             act
             ,
             but
             the
             want
             of
             any
             one
             ,
             makes
             an
             act
             sinfull
             .
             Now
             all
             causes
             and
             circumstances
             cannot
             alwayes
             concur
             ,
             and
             consequently
             affirmative
             duties
             cannot
             alwayes
             be
             practised
             ;
             therefore
             in
             the
             affirmative
             part
             we
             are
             exempted
             by
             the
             nature
             of
             it
             ,
             and
             secondly
             ,
             the
             ardour
             of
             affection
             ,
             that
             is
             required
             in
             doing
             good
             ,
             sheweth
             ,
             that
             it
             cannot
             be
             practised
             perpetually
             ,
             or
             at
             all
             times
             ,
          
           
             3.
             
             The
             third
             and
             last
             is
             of
             greatest
             use
             .
             And
             this
             upon
             sundry
             occasions
             receiveth
             diverse
             judgements
             .
             The
             case
             is
             called
             Antinomia
             ,
             a
             conflict
             of
             Laws
             .
             The
             Jews
             have
             a
             saying
             ,
             that
             two
             Commandments
             make
             each
             other
             a
             lyer
             ,
             till
             the
             third
             come
             ,
             and
             make
             them
             a
             gree
             ,
             by
             restraining
             one
             of
             them
             .
             This
             therefore
             is
             a
             sure
             rule
             ,
             
               〈◊〉
               it
               a
               inter
               duo
               peccata
               perplexus
               est
               quin
               ei
               pateat
               exitus
               sine
               tertio
               ,
            
             no
             man
             is
             so
             perplexed
             between
             two
             sins
             but
             he
             may
             get
             out
             without
             committing
             a
             third
             .
             And
             this
             exitus
             is
             to
             be
             had
             ,
             one
             of
             these
             two
             wayes
             ,
             first
             ,
             If
             the
             two
             precepts
             can
             be
             reconciled
             between
             themselves
             then
             there
             's
             no
             perplexity
             or
             necessity
             of
             sinning
             ,
             for
             he
             may
             ,
             as
             the
             Schools
             say
             ,
             
               de
               ponere
               〈◊〉
               conscientiam
            
             ,
             by
             in
             forming
             &
             rectifyng
             his
             conscience
             ,
             Herod
             ,
             after
             his
             oath
             to
             Herodias
             ,
             was
             in
             such
             a
             perplexity
             ,
             that
             he
             thought
             he
             must
             either
             breake
             his
             oath
             in
             not
             performing
             with
             her
             ,
             or
             behead
             
               John
               Baptist
            
             :
             but
             he
             might
             have
             freed
             himself
             by
             right
             information
             ,
             that
             such
             an
             unlawfull
             and
             rash
             vow
             was
             sinful
             ,
             and
             did
             not
             binde
             to
             any
             one
             thing
             but
             repentance
             ,
             and
             then
             he
             would
             have
             let
             
               John
               Baptists
            
             head
             stood
             still
             ,
             and
             thereby
             have
             committed
             no
             more
             sin
             .
          
           
             If
             they
             cannot
             be
             reconciled
             ,
             then
             
               Agendum
               est
               id
               quod
               est
               major
               obligatio
               ,
            
             that
             must
             be
             done
             ,
             which
             we
             are
             most
             bound
             to
             do
             ;
             for
             God
             hath
             ordained
             things
             in
             order
             1.
             
             The
             first
             and
             principal
             end
             is
             his
             own
             glory
             ,
             2.
             
             The
             next
             is
             a
             mans
             own
             salvation
             ,
             3.
             
             The
             next
             is
             the
             salvation
             of
             our
             brethren
             .
             Therefore
             Gods
             glory
             must
             be
             preferred
             before
             our
             own
             salvation
             :
             if
             these
             two
             could
             stand
             in
             competition
             :
             and
             our
             good
             before
             our
             brothers
             ,
             we
             must
             not
             commit
             sin
             to
             deliver
             him
             from
             sin
             ;
             yet
             our
             own
             temporal
             good
             must
             not
             be
             preferred
             before
             his
             spiritual
             good
             ,
             we
             ought
             to
             〈◊〉
             ,
             〈◊〉
             ,
             as
             Saint
             John
             saith
             ,
             to
             lay
             down
             our
             life
             for
             our
             brother
             ,
             that
             is
             ,
             for
             his
             salvation
             .
             Now
             Gods
             glory
             being
             the
             end
             of
             the
             first
             Table
             ,
             and
             the
             good
             of
             our selves
             and
             our
             brethren
             ,
             the
             end
             of
             the
             second
             Table
             ,
             we
             see
             the
             order
             between
             them
             ,
             and
             how
             the
             one
             ought
             to
             give
             place
             to
             the
             other
             ;
             but
             usually
             it
             falls
             out
             other
             wise
             ;
             for
             ,
             as
             Saint
             Augustine
             saith
             the
             love
             of
             temporal
             commodity
             ,
             and
             the
             fear
             of
             temporal
             displeasure
             so
             blindes
             the
             eyes
             of
             men
             and
             poisons
             the
             love
             of
             God
             :
             upon
             this
             ground
             we
             may
             resolve
             ,
             when
             there
             's
             a
             conflict
             ,
             as
             it
             is
             somtimes
             ,
             between
             the
             first
             commandment
             and
             the
             fift
             ,
             obey
             God
             ,
             and
             obey
             your
             rulers
             ;
             when
             this
             Antinomia
             falls
             out
             ,
             it
             is
             easily
             reconciled
             .
             The
             latter
             Commandment
             concerns
             〈◊〉
             obedience
             in
             yelding
             to
             the
             commands
             of
             a
             superiour
             ;
             and
             common
             reason
             tels
             us
             ,
             that
             if
             a
             stronger
             arm
             holds
             us
             ,
             then
             that
             which
             should
             raise
             or
             remove
             us
             ,
             then
             we
             can
             never
             rise
             or
             be
             removed
             .
             But
             Gods
             authority
             (
             whose
             Proconsuls
             on
             earth
             Magistrates
             are
             )
             is
             more
             then
             his
             delegates
             power
             ,
             and
             his
             arme
             stronger
             to
             hold
             us
             in
             obedience
             then
             theirs
             .
             It
             is
             a
             rule
             ,
             
               Motus
               〈◊〉
               fortior
               vis
               〈◊〉
            
             motion
             ,
             is
             restrained
             by
             a
             stronger
             power
             .
             And
             this
             is
             one
             case
             wherein
             Superiours
             are
             not
             to
             be
             obeyed
             .
          
           
             2.
             
             Another
             case
             of
             restraint
             is
             ,
             that
             nothing
             is
             to
             move
             
               vltra
               spharam
               〈◊〉
            
             ,
             beyond
             its
             own
             bounds
             ,
             
               Siquando
               excedunt
               regulam
               dominationis
               suae
            
             ,
             when
             Superiours
             passe
             the
             bounds
             of
             there
             authority
             their
             commands
             binde
             not
             ;
             as
             if
             a
             Captain
             sends
             
             his
             souldiers
             to
             feed
             sheep
             ,
             it
             is
             more
             then
             he
             ought
             to
             do
             ,
             and
             they
             are
             not
             bound
             to
             obey
             his
             command
             .
          
           
             3.
             
             There
             is
             a
             maxim
             in
             our
             Common
             Law
             ,
             that
             
               Juris
               interpretatio
               non
               debet
               laedere
               jus
               regium
               ,
            
             and
             if
             there
             be
             not
             a
             restraint
             to
             
               obedite
               praepositis
               vestris
            
             ,
             Obey
             your
             Rulers
             ,
             we
             shall
             prejudice
             Gods
             authority
             ,
             and
             what
             is
             this
             ,
             but
             
               laedere
               jus
               regium
            
             ,
             all
             Rulers
             are
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ministers
             or
             servants
             and
             publike
             officers
             to
             God
             ,
             though
             they
             have
             none
             above
             them
             on
             earth
             .
             Papinian
             an
             Heathen
             ,
             yet
             one
             who
             for
             the
             defence
             of
             justice
             was
             content
             to
             lose
             his
             life
             ,
             (
             this
             example
             may
             beseem
             Christians
             to
             imitate
             )
             had
             a
             rule
             whereby
             he
             interpreted
             all
             Lawes
             .
             
               Potior
               semper
               sit
               ea
               ratio
               ,
               quae
               pro
               religione
               facit
               ,
            
             that
             is
             the
             best
             reason
             ever
             which
             makes
             for
             religion
             .
          
           
             Now
             follows
             the
             conflict
             of
             the
             Commandments
             among
             themselves
             .
          
           
             
               1.
               
               In
               the
               first
               Table
               three
               Commandments
               are
               moral
               and
               perpetual
               ,
               the
               fourth
               temporary
               or
               positive
               and
               ceremonial
               in
               part
               .
               
                 Cedat
                 temporale
                 〈◊〉
              
               ,
               a
               temporal
               Law
               must
               give
               way
               to
               an
               eternall
               :
               therefore
               if
               the
               fourth
               come
               in
               competition
               with
               any
               of
               the
               other
               ,
               it
               may
               be
               violated
               ;
               the
               rest
               of
               the
               Sabbath
               may
               be
               violated
               that
               Gods
               name
               may
               be
               sanctified
               .
            
             
               2.
               
               In
               the
               second
               Table
               ,
               the
               Table
               of
               Justice
               hinders
               not
               the
               civil
               Magistrate
               from
               doing
               justice
               according
               to
               to
               the
               fifth
               Commandment
               ;
               for
               we
               know
               that
               the
               nature
               of
               justice
               is
               ,
               
                 Vt
                 〈◊〉
                 detur
                 debitum
                 ,
                 nulli
                 indebitum
                 ,
              
               let
               every
               one
               have
               his
               due
               ,
               and
               therefore
               though
               an
               innocent
               person
               may
               not
               ,
               yet
               an
               〈◊〉
               may
               be
               put
               to
               death
               .
               A
               man
               is
               either
               to
               fulfil
               the
               Law
               
                 faciendo
                 quod
                 debet
              
               ,
               by
               doing
               that
               which
               he
               is
               enjoyned
               ,
               or
               
                 patiendo
                 quod
                 debet
              
               ,
               by
               suffering
               that
               which
               belongs
               to
               offenders
               ,
               and
               the
               Magistrate
               in
               Gods
               right
               is
               to
               punish
               him
               ,
               
                 ut
                 ,
                 si
                 non
                 〈◊〉
                 voluntatem
                 peccandi
                 ,
                 amittat
                 potestatem
                 .
              
            
             
               3.
               
               If
               any
               of
               the
               second
               Table
               come
               in
               competition
               with
               the
               fifth
               Commandment
               it
               is
               to
               give
               place
               ,
               because
               that
               is
               
                 de
                 communi
                 bono
              
               ,
               the
               other
               
                 de
                 privato
              
               .
               And
               it
               is
               an
               undeniable
               rule
               ,
               that
               
                 commune
                 privato
                 praeferendum
              
               ,
               that
               which
               concerns
               the
               common
               good
               is
               to
               be
               preferred
               before
               any
               mans
               private
               ,
               the
               general
               before
               the
               particular
               .
               And
               for
               the
               five
               last
               Commandments
               ,
               which
               forbid
               any
               wrong
               or
               damage
               to
               our
               neighbour
               ,
               that
               excellent
               order
               ,
               in
               which
               God
               hath
               rancked
               them
               ,
               shews
               which
               are
               to
               give
               place
               to
               the
               other
               ;
               for
               damage
               against
               life
               is
               greater
               then
               against
               chastity
               ;
               and
               against
               chastity
               ,
               greater
               then
               against
               his
               estate
               ;
               and
               against
               his
               estate
               or
               goods
               ,
               greater
               then
               against
               his
               fame
               :
               for
               life
               is
               more
               precious
               then
               chastity
               ,
               chastity
               then
               substance
               ,
               substance
               then
               fame
               :
               and
               again
               ,
               sinful
               actions
               are
               greater
               then
               words
               ,
               and
               words
               then
               thoughts
               ,
               which
               are
               last
               .
               There
               can
               be
               no
               better
               order
               then
               God
               hath
               set
               down
               for
               all
               ;
               therefore
               the
               Schools
               resolve
               well
               ,
               not
               onely
               charitas
               ,
               but
               also
               
                 ordo
                 charitatis
                 cadit
                 sub
                 praecepto
              
               .
            
          
           
             4.
             
             There
             yet
             remaineth
             another
             case
             ,
             which
             is
             ,
             when
             a
             Commandment
             is
             doubtful
             ,
             and
             that
             may
             be
             three
             wayes
             .
          
           
             
               1.
               
               By
               obscurity
               ,
               
                 cum
                 occultatur
                 sensus
              
               .
            
             
               2.
               
               By
               ambiguity
               ,
               
                 cum
                 vocabulum
                 praecipuum
                 duplicem
                 ferat
                 sensum
                 .
              
            
             
               3.
               
               By
               controversy
               ,
               
                 cum
                 utrinque
                 deceptatur
                 nec
                 convenit
              
               .
            
          
           
             
               S.
               Augustine
            
             saith
             ,
             
               In
               nullo
               debet
               opinio
               vacillare
            
             ,
             our
             opinion
             must
             waver
             in
             nothing
             .
             If
             this
             be
             to
             be
             observed
             ,
             what
             shall
             become
             of
             those
             that
             in
             words
             seem
             very
             resolute
             ,
             but
             inwardly
             are
             very
             inconstant
             and
             wavering
             ,
             and
             no
             man
             knows
             this
             but
             God
             ,
             and
             so
             none
             can
             restrain
             them
             .
             There
             is
             no
             other
             way
             then
             ,
             saith
             
               S.
               August
            
             .
             but
             
               tene
               certum
               ,
               dimitte
               incertum
            
             ,
             hold
             that
             that
             's
             certain
             ,
             and
             let
             go
             that
             which
             is
             uncertain
             .
             This
             counsel
             is
             good
             ,
             but
             how
             shall
             we
             follow
             it
             ?
             
               Quicquid
               non
            
             
             
               est
               ex
               side
               peccatum
               est
            
             ,
             whatsoever
             is
             not
             done
             with
             a
             full
             and
             setled
             perswasion
             is
             sin
             .
          
           
             1.
             
             Obscurity
             is
             ,
             when
             we
             know
             not
             what
             to
             make
             of
             such
             a
             word
             or
             such
             a
             phrase
             in
             a
             sentence
             ,
             of
             such
             a
             place
             ,
             as
             in
             those
             places
             that
             are
             mystical
             and
             allegorical
             .
             The
             safest
             way
             is
             not
             to
             be
             too
             bold
             ,
             but
             rather
             to
             take
             the
             lesse
             then
             the
             more
             :
             for
             it
             is
             a
             rule
             ,
             
               In
               obscuris
               minimum
            
             ,
             that
             is
             ,
             if
             we
             be
             not
             certain
             how
             much
             God
             meant
             ,
             it
             is
             best
             to
             take
             〈◊〉
             with
             the
             least
             ,
             for
             if
             he
             meant
             the
             most
             ,
             then
             sure
             he
             meant
             the
             least
             .
             We
             must
             besober
             and
             wary
             in
             mysteries
             .
          
           
             2.
             
             Ambiguity
             is
             ,
             when
             there
             is
             a
             word
             that
             beareth
             two
             senses
             ;
             Christian
             wisdom
             in
             this
             case
             will
             do
             best
             to
             take
             them
             both
             ,
             if
             neither
             be
             against
             
             the
             Analogy
             of
             faith
             ,
             lest
             happily
             that
             which
             we
             encline
             to
             ,
             be
             not
             the
             sense
             of
             the
             Holy
             Ghost
             .
          
           
             3.
             
             In
             a
             case
             of
             Controversie
             when
             both
             parties
             think
             themselves
             in
             the
             right
             ,
             and
             either
             part
             hath
             great
             reasons
             to
             maintain
             their
             opinion
             ,
             then
             the
             Rule
             is
             ,
             
               In
               〈◊〉
               maximum
            
             ,
             it
             is
             best
             to
             take
             it
             in
             its
             largest
             extent
             .
             As
             in
             the
             case
             of
             Usury
             ,
             some
             think
             it
             altogether
             unlawful
             ,
             and
             some
             unlawful
             in
             some
             cases
             .
             The
             〈◊〉
             way
             then
             is
             ,
             that
             a
             man
             put
             not
             out
             at
             all
             his
             money
             to
             usury
             ,
             and
             that
             will
             make
             his
             heart
             lightest
             when
             the
             sorrows
             of
             death
             make
             it
             most
             heavy
             .
             A
             man
             is
             a
             niggard
             of
             his
             hand
             ,
             and
             a
             prodigal
             of
             his
             tongue
             .
             It
             is
             Christian
             wisdom
             to
             do
             with
             the
             most
             ,
             and
             speak
             with
             the
             least
             .
             These
             our
             common
             Restrainers
             count
             but
             small
             matters
             .
          
           
             And
             in
             doing
             the
             most
             we
             are
             to
             follow
             the
             Wisemans
             rule
             ,
             
               Non
               negligere
               minima
            
             ,
             not
             to
             neglect
             the
             least
             ,
             for
             
               qui
               minima
               spernit
               ,
               paulatim
               decidit
               ,
            
             he
             that
             slighteth
             and
             despiseth
             the
             least
             things
             ,
             decayes
             by
             little
             and
             little
             :
             and
             therefore
             we
             are
             not
             to
             conceive
             it
             a
             small
             matter
             to
             neglect
             small
             things
             .
             If
             thine
             eye
             offend
             thee
             pluck
             it
             out
             .
             
               Instandum
               in
               minimis
            
             ,
             give
             no
             ground
             to
             small
             ,
             nay
             the
             
             least
             occasions
             of
             evil
             .
             The
             safest
             way
             is
             to
             beware
             of
             the
             serpents
             counsel
             ,
             and
             to
             command
             Eve
             and
             our
             Concupiscence
             ,
             not
             so
             much
             as
             to
             look
             upon
             the
             Tree
             .
          
           
             Thus
             much
             for
             obscurity
             ,
             ambiguity
             ,
             controversie
             .
          
        
         
           
             CHAP
             IIII.
             
          
           
             
               Three
               general
               observations
               in
               the
               Decalogue
               .
               1.
               
               That
               the
               precepts
               are
               all
               in
               the
               second
               person
               .
               2.
               
               All
               but
               two
               are
               Negative
               .
               3.
               
               All
               but
               two
               are
               in
               the
               future
               tense
               .
               Observations
               general
               from
               the
               first
               precept
               .
               1.
               
               Impediments
               are
               to
               be
               remoued
               ,
               before
               true
               worship
               can
               be
               performed
               .
               2.
               
               The
               worship
               of
               God
               is
               the
               foundation
               of
               all
               obedience
               to
               the
               rest
               .
               3
               That
               spiritual
               worship
               is
               chiefly
               commanded
               in
               the
               first
               preprecept
               .
               Addition
               8.
               about
               the
               distinction
               of
               inward
               and
               outward
               worship
               .
            
          
           
             THese
             are
             three
             especial
             points
             to
             be
             further
             observed
             throughout
             the
             whole
             course
             of
             the
             Commandments
             .
          
           
             
               1.
               
               That
               the
               Commandments
               run
               in
               the
               second
               person
               singular
               ,
               Thou
               shalt
               not
               do
               this
               or
               that
               .
               The
               stile
               of
               Gods
               Laws
               is
               not
               like
               the
               stile
               of
               the
               Heathen
               Laws
               ,
               in
               the
               third
               person
               plural
               ,
               
                 Deos
                 adeunto
                 caste
              
               .
            
             
               2.
               
               That
               (
               except
               two
               )
               they
               all
               are
               negative
               .
            
             
               3.
               
               That
               (
               except
               the
               fourth
               and
               fifth
               )
               they
               all
               run
               in
               the
               future
               tense
               .
            
          
           
             For
             the
             first
             .
             We
             see
             in
             Deuteronomy
             God
             speaketh
             to
             the
             people
             of
             Israel
             
             
             as
             unto
             one
             man.
             
               Audi
               Israel
               non
               habebis
               alios
               Deos
               coram
               me
               ,
            
             Hear
             ,
             O
             Israel
             ,
             thou
             shalt
             have
             no
             other
             Gods
             before
             me
             .
             He
             speaketh
             to
             all
             ,
             and
             to
             all
             alike
             ,
             as
             well
             to
             Moses
             and
             Aaron
             ,
             as
             to
             the
             meanest
             of
             the
             people
             .
             It
             is
             an
             argument
             of
             equality
             in
             respect
             of
             the
             bond
             of
             observing
             the
             Law
             of
             God
             ,
             not
             any
             one
             is
             excepted
             more
             then
             another
             .
             As
             we
             see
             in
             that
             Commandment
             ,
             
               Non
               maechaberis
               ,
               Nathan
            
             said
             to
             King
             
               David
               ,
               Tu
               es
               bomo
            
             ,
             thou
             art
             the
             man.
             And
             
             
               John
               Baptist
            
             to
             Herod
             though
             a
             King
             too
             ,
             
               Non
               licet
               tibi
               ,
               &c.
            
             it
             is
             not
             lawful
             
             for
             thee
             ,
             &c.
             
             So
             neither
             do
             the
             Commandments
             leave
             us
             in
             a
             generality
             that
             so
             we
             may
             slip
             our
             necks
             from
             them
             :
             but
             they
             are
             in
             the
             second
             person
             that
             whosoever
             heareth
             or
             readeth
             them
             ,
             they
             shall
             be
             as
             strong
             to
             him
             ,
             as
             if
             there
             were
             as
             many
             Tues
             ,
             as
             persons
             that
             hear
             them
             .
          
           
             Therefore
             every
             one
             upon
             reading
             or
             hearing
             the
             Law
             in
             the
             second
             person
             ,
             ought
             to
             apply
             it
             to
             himself
             ,
             and
             the
             speaking
             of
             it
             in
             this
             manner
             is
             as
             forcible
             as
             if
             God
             himself
             did
             speak
             to
             every
             particular
             man.
             
          
           
             By
             the
             using
             a
             negative
             or
             countermand
             ,
             there
             is
             implicitely
             a
             confirmation
             of
             
             that
             which
             is
             contrary
             .
             It
             is
             held
             in
             Logique
             ,
             that
             
               ad
               plura
               se
               extendit
               negatio
               ,
               quam
               affirmatio
               .
            
             It
             was
             Gods
             purpose
             to
             have
             his
             commandments
             beaten
             out
             as
             far
             as
             the
             
             rules
             of
             extension
             used
             by
             Christ
             would
             permit
             :
             and
             his
             intent
             is
             ,
             that
             affirmative
             duties
             should
             be
             done
             after
             the
             impediments
             are
             removed
             .
             And
             though
             
               ad
               negationem
               ,
               non
               sequitur
               affirmatio
               oppositi
               ,
            
             yet
             the
             Rule
             of
             Logick
             holds
             onely
             in
             bare
             affirmative
             and
             negative
             propositions
             ,
             not
             in
             affirmative
             or
             negative
             precepts
             ,
             for
             in
             these
             ,
             
               Qui
               negat
               prohibens
               ,
               jubet
               promovens
               .
            
             In
             Laws
             ,
             
               Qui
               prohibet
               impedimentum
               ,
               praecipit
               adjumentum
               ,
            
             he
             that
             forbids
             the
             obstacle
             commands
             the
             helps
             .
          
           
             And
             this
             also
             serves
             to
             shew
             how
             full
             of
             weeds
             our
             nature
             is
             ,
             that
             it
             is
             not
             capable
             of
             a
             command
             ,
             but
             first
             of
             a
             countermand
             .
             We
             are
             not
             capable
             of
             good
             ,
             before
             that
             which
             is
             ill
             in
             us
             ,
             be
             weeded
             out
             of
             us
             .
          
           
             1.
             
             That
             the
             future
             tense
             is
             so
             much
             used
             in
             the
             Commandments
             ,
             it
             is
             an
             implicite
             
             touch
             of
             our
             transgressions
             past
             ,
             and
             that
             for
             the
             time
             to
             come
             it
             is
             doubtful
             and
             uncertain
             what
             we
             will
             be
             :
             for
             the
             time
             past
             it
             shews
             that
             we
             have
             been
             grievous
             transgre
             ssours
             ,
             and
             is
             withall
             a
             warning
             of
             the
             pronenesse
             of
             our
             nature
             to
             ill
             for
             the
             time
             to
             come
             :
             that
             even
             then
             we
             will
             be
             as
             ready
             to
             do
             wickedly
             as
             ever
             before
             ;
             for
             as
             there
             is
             one
             that
             will
             say
             ,
             facies
             ,
             so
             there
             is
             another
             as
             ready
             to
             say
             faciam
             .
             Evil
             suggestions
             ,
             evil
             examples
             ,
             our
             own
             corrupt
             natures
             ,
             and
             Sathan
             besides
             will
             egge
             us
             forward
             ;
             and
             therefore
             we
             must
             keep
             a
             diligent
             watch
             and
             abridge
             our selves
             of
             things
             lawful
             ;
             we
             must
             flee
             from
             the
             smoak
             ,
             abstain
             from
             all
             appearance
             of
             evil
             
             
             (
             as
             the
             Apostle
             speaks
             )
             that
             the
             body
             of
             sin
             reign
             not
             in
             us
             .
          
           
             2.
             
             And
             in
             the
             second
             place
             ,
             it
             imposeth
             a
             continual
             keeping
             of
             the
             Law
             ,
             so
             long
             as
             we
             live
             .
             It
             is
             for
             to
             day
             ,
             to
             morrow
             ,
             and
             to
             our
             lives
             end
             ,
             and
             therefore
             our
             warfare
             against
             sin
             must
             be
             to
             blood
             and
             death
             ,
             and
             before
             such
             time
             we
             are
             not
             discharged
             from
             the
             obligation
             of
             the
             Law.
             
             
          
           
             Now
             for
             the
             commandments
             themselves
             .
          
           
             The
             end
             of
             the
             Law
             is
             to
             make
             a
             man
             good
             ,
             and
             here
             also
             are
             some
             things
             to
             be
             noted
             from
             the
             order
             here
             observed
             .
          
           
             1.
             
             Impediments
             are
             to
             be
             removed
             that
             we
             may
             keep
             the
             Law
             ,
             therefore
             this
             first
             Commandment
             runs
             negatively
             .
             As
             when
             the
             frame
             of
             a
             building
             is
             to
             be
             erected
             ,
             if
             a
             tree
             be
             standing
             in
             the
             way
             ,
             it
             must
             be
             cut
             down
             ,
             or
             if
             the
             ground
             be
             not
             sure
             and
             dry
             it
             is
             not
             meet
             to
             〈◊〉
             an
             house
             upon
             :
             or
             as
             in
             a
             cure
             in
             Chyrurgery
             ,
             if
             the
             whole
             Body
             be
             corrupt
             or
             some
             member
             be
             dead
             ,
             and
             the
             flesh
             〈◊〉
             ,
             that
             must
             first
             be
             cut
             away
             before
             any
             thing
             be
             applyed
             to
             the
             grieved
             part
             .
             Ground
             must
             be
             fallowed
             before
             corn
             be
             sowen
             .
             And
             so
             God
             hath
             provided
             by
             his
             Law
             running
             negatively
             ,
             
             and
             that
             in
             the
             front
             of
             it
             ,
             
               Non
               habebis
               ,
               &c.
            
             false
             Gods
             must
             be
             renounced
             that
             the
             worship
             of
             the
             true
             God
             may
             take
             place
             .
          
           
             2.
             
             The
             second
             observation
             followeth
             ,
             that
             that
             be
             done
             first
             which
             is
             first
             in
             Order
             .
             As
             in
             a
             building
             the
             foundation
             is
             first
             laid
             ,
             and
             in
             natural
             generation
             the
             heart
             is
             first
             :
             this
             also
             is
             done
             here
             .
             First
             ,
             
               Non
               habebis
               deos
               alienos
               coram
               me
               ,
            
             thou
             shalt
             have
             no
             other
             Gods
             before
             me
             .
             This
             is
             the
             foundation
             of
             all
             worship
             ,
             inward
             or
             outward
             ,
             and
             therefore
             in
             the
             first
             place
             mentioned
             .
             We
             are
             to
             observe
             our
             former
             rules
             ,
             
               fines
               mandatorum
               diligenter
               observandi
               sunt
            
             ,
             we
             must
             therefore
             know
             what
             intent
             God
             had
             in
             giving
             this
             Commandment
             .
          
           
             One
             end
             of
             the
             Law
             as
             is
             said
             is
             to
             make
             men
             good
             .
             And
             the
             ultimate
             end
             or
             scope
             of
             this
             ,
             and
             all
             other
             Commandments
             is
             the
             glory
             of
             God.
             The
             whole
             first
             
             Table
             refers
             to
             Godlinesse
             ,
             Holinesse
             ,
             Religion
             :
             Now
             Religion
             being
             an
             action
             ,
             it
             mvst
             needs
             proceed
             from
             some
             inward
             principle
             and
             so
             doth
             it
             ;
             which
             is
             from
             the
             soul
             of
             man
             ,
             and
             principally
             from
             the
             spirit
             of
             it
             ,
             which
             in
             this
             regard
             is
             compared
             to
             a
             Treasury
             ,
             out
             of
             which
             good
             men
             bring
             good
             ,
             and
             evil
             men
             evil
             things
             .
             Our
             
             worship
             and
             service
             of
             God
             will
             be
             according
             to
             the
             treasurie
             of
             our
             hearts
             ,
             the
             spirit
             :
             if
             that
             be
             good
             our
             outward
             worship
             will
             be
             so
             too
             .
          
           
             We
             see
             then
             ,
             that
             inasmuch
             as
             the
             spirit
             is
             the
             chief
             and
             principal
             thing
             in
             Gods
             worship
             ,
             our
             chief
             and
             principal
             care
             too
             ,
             ought
             to
             be
             had
             for
             this
             spiritual
             worship
             .
             And
             indeed
             it
             is
             the
             scope
             of
             this
             first
             Commandment
             .
             It
             is
             said
             ,
             that
             according
             to
             the
             superiour
             end
             ,
             the
             Commandment
             is
             to
             be
             esteemed
             .
             
               Quo
               prior
               finis
               ,
               〈◊〉
               prior
               necessitas
               ,
            
             hence
             it
             is
             that
             the
             first
             Table
             is
             to
             be
             preferred
             before
             the
             second
             ;
             because
             spiritual
             worship
             required
             in
             the
             first
             ,
             is
             before
             outward
             worship
             ,
             prescribed
             in
             the
             second
             Commandment
             .
             So
             man
             was
             made
             the
             end
             of
             the
             Sabbath
             ,
             not
             the
             Sabbath
             the
             end
             of
             man.
             Mark
             2.
             27.
             therefore
             the
             breach
             of
             the
             external
             part
             of
             the
             Sabbath
             must
             yeeld
             to
             the
             necessities
             of
             man.
             
          
           
           
             
               Whereas
               the
               worship
               of
               God
               is
               commonly
               divided
               into
               spiritual
               and
               bodily
               ,
               or
               inward
            
             
             
               and
               outward
               ,
               and
               the
               one
               said
               to
               be
               commanded
               in
               the
               first
               ,
               the
               other
               in
               the
               second
               Commandment
            
             ;
             
             
               this
               must
               not
               be
               so
               understood
               ,
               as
               if
               they
               were
               several
               kindes
               of
               worship
               :
               for
               the
               same
               act
               of
               Religion
               may
               be
               both
               inwardly
               and
               outwardly
               performed
               ;
               as
               we
               see
               in
               mental
               and
               vocal
               prayer
               ,
               but
               they
               import
               onely
               the
               different
               manner
               of
               performing
               ,
               as
               either
               by
               the
               heart
               alone
               ,
               which
               is
               onely
               spiritual
               ,
               or
               by
               the
               heart
               and
               outward
               man
               ,
               which
               is
               the
               same
               spiritual
               worship
               performed
               by
               the
               body
               ,
               and
               therefore
               called
               outward
               :
               for
               the
               outward
               worship
               of
               the
               body
               proceeding
               from
               the
               heart
               or
               spirit
               may
               be
               truely
               called
               spiritual
               ,
               because
               the
               exteriour
               act
               proceeds
               from
               the
               spirit
               ,
               and
               God
               accepts
               such
               worship
               ,
               though
               it
               be
               outward
               in
               respect
               of
               the
               act
               ,
               as
               a
               worship
               in
               spirit
               and
               truth
               ,
               when
            
             
             
               it
               is
               accompanied
               with
               truth
               and
               sincerity
               of
               heart
               :
               and
               therefore
               as
               all
               worship
               and
               obedience
               is
               the
               same
               both
               inward
               and
               outward
               ,
               so
               in
               some
               sence
               that
               commandment
               which
               requires
               the
               one
               ,
               requires
               the
               other
               ;
               for
               every
               precept
               is
               given
               to
               the
               whole
               man
               ,
               though
               chiefly
               to
               the
               soul
               ,
               and
               to
               the
               body
               as
               the
               instrument
               of
               the
               soul
               :
               yet
               in
               regard
               that
               worwip
               may
               be
               performed
               either
               by
               the
               heart
               alone
               ,
               or
               by
               the
               whole
               man
               ,
               therefore
               that
               distinction
               may
               be
               in
               some
               sort
               admitted
               ,
               and
               so
               it
               may
               be
               said
               that
               the
               first
               commandment
               looks
               chiefly
               to
               the
               heart
               ,
               though
               not
               excluding
               〈◊〉
               outward
               man
               ;
               and
               that
               the
               second
               looks
               more
               immediately
               at
               the
               outward
               manner
               of
               performance
               ,
               yet
               not
               excluding
               the
               heart
               .
            
          
        
         
           
             CHAP.
             V.
             
          
           
             
               In
               the
               first
               Commandment
               three
               things
               are
               contained
               .
               1.
               
               We
               must
               have
               a
               God.
               2.
               
               We
               must
               have
               the
               Lord
               for
               our
               God.
               3.
               
               We
               must
               have
               him
               alone
               for
               our
               God.
               The
               sin
               opposite
               to
               the
               first
               ,
               is
               profanenesse
               :
               to
               the
               second
               ,
               is
               false
               religion
               :
               to
               the
               third
               mixt
               religion
               .
               How
               our
               nature
               is
               〈◊〉
               to
               those
               sins
               .
               Reasons
               against
               them
               .
            
          
           
             THis
             first
             precept
             is
             
               primae
               necessitatis
            
             ,
             and
             therfore
             first
             to
             be
             regarded
             ,
             it
             was
             never
             dispensed
             withal
             ,
             nor
             ever
             shall
             be
             .
             And
             according
             to
             the
             first
             Rule
             of
             extension
             ,
             
               Praeceptum
               faciens
               &
               non
               faciens
            
             .
             It
             being
             a
             negative
             implyeth
             an
             affirmative
             .
             The
             
             negative
             is
             ,
             
               Thou
               shalt
               have
               no
               other
               Gods.
            
             The
             affirmative
             our
             Saviour
             quoteth
             to
             the
             Devil
             out
             of
             
               〈◊〉
               ,
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
               and
               him
               onely
            
             
             
               shalt
               thou
               serve
            
             .
             
          
           
             There
             are
             three
             propositions
             which
             naturally
             arise
             out
             of
             this
             Commandment
             .
          
           
             
               1.
               
               That
               a
               God
               we
               must
               have
               .
            
             
               2.
               
               That
               we
               must
               have
               the
               Lord
               for
               our
               God.
               
            
             
               3.
               
               That
               we
               must
               have
               him
               alone
               for
               our
               God.
               
            
          
           
             1.
             
             The
             meaning
             of
             the
             first
             is
             ,
             that
             we
             should
             not
             be
             Gods
             our selves
             (
             which
             was
             
             the
             beginning
             of
             all
             mischief
             ,
             
               Dii
               eritis
            
             ,
             ye
             shall
             be
             Gods
             )
             in
             judging
             good
             and
             evil
             at
             our
             own
             election
             :
             but
             to
             acknowledge
             a
             superiour
             power
             from
             whence
             we
             are
             to
             take
             our
             rules
             and
             directions
             ,
             both
             in
             following
             good
             and
             abstaining
             from
             evil
             ,
             and
             not
             to
             be
             led
             by
             our
             own
             affections
             .
             And
             to
             this
             superiour
             power
             so
             instructing
             us
             ,
             and
             promising
             to
             bring
             us
             to
             the
             full
             fruition
             of
             the
             chiefest
             good
             ,
             we
             should
             submit
             our selves
             ,
             acknowledge
             him
             ,
             and
             tye
             our selves
             to
             him
             ,
             which
             acknowledging
             and
             tying
             our selves
             to
             him
             ,
             is
             the
             proper
             act
             of
             Religion
             ,
             which
             is
             therefore
             called
             
               〈◊〉
               ,
               a
               religando
            
             ,
             as
             
               S.
               Augustine
            
             derlves
             it
             :
             this
             is
             in
             the
             first
             place
             to
             have
             a
             God
             ,
             and
             a
             Religion
             ,
             and
             consequently
             to
             worship
             him
             as
             God.
             
          
           
             2.
             
             The
             meaning
             of
             the
             second
             is
             to
             inform
             us
             ,
             that
             the
             Gods
             of
             the
             Nations
             are
             but
             Idols
             no
             Gods
             ,
             and
             therefore
             the
             service
             and
             worship
             done
             to
             them
             is
             false
             and
             Idolatrous
             .
             But
             〈◊〉
             our
             God
             who
             hath
             manifested
             himself
             many
             wayes
             to
             be
             the
             true
             God
             ,
             is
             the
             onely
             God
             ,
             and
             his
             religion
             true
             religion
             ,
             and
             therefore
             we
             are
             to
             shake
             off
             ,
             all
             worship
             and
             service
             to
             others
             ,
             and
             〈◊〉
             our selves
             wholly
             to
             him
             ,
             and
             his
             service
             .
          
           
             3.
             
             This
             third
             teaches
             us
             ,
             that
             there
             are
             no
             Idols
             nor
             Gods
             that
             can
             do
             as
             he
             doth
             ,
             either
             in
             rewards
             or
             punishments
             ;
             none
             can
             reveal
             or
             bestow
             eternall
             happinesse
             but
             he
             ,
             none
             can
             joyn
             with
             him
             ,
             or
             help
             him
             therein
             ;
             but
             he
             alone
             is
             both
             able
             and
             willing
             ,
             and
             therefore
             he
             alone
             will
             have
             all
             the
             glory
             to
             himself
             ,
             he
             will
             have
             none
             to
             participate
             with
             him
             ,
             
               Gloriam
               meam
               〈◊〉
               non
               〈◊〉
            
             ,
             my
             glory
             will
             I
             not
             give
             to
             another
             .
             
          
           
           
             1.
             
             Now
             the
             opposite
             sinne
             to
             the
             first
             is
             called
             Prophanesse
             ,
             when
             a
             man
             will
             be
             carried
             by
             his
             own
             affections
             in
             every
             thing
             ,
             and
             do
             that
             which
             seemeth
             good
             in
             his
             own
             eyes
             ,
             when
             he
             will
             be
             under
             no
             yoke
             or
             bands
             but
             breake
             them
             ,
             giving
             credit
             to
             nothing
             but
             what
             his
             own
             God
             (
             corrupt
             reason
             )
             〈◊〉
             him
             to
             ,
             doing
             nothing
             but
             by
             his
             own
             direction
             and
             what
             his
             own
             will
             stands
             affected
             to
             .
          
           
             2.
             
             The
             sinne
             contrary
             to
             the
             second
             is
             false
             worship
             and
             〈◊〉
             religion
             .
             The
             holy
             Ghost
             is
             pleased
             here
             to
             call
             it
             the
             having
             of
             other
             Gods
             ,
             as
             in
             the
             Scripture
             he
             〈◊〉
             
             evill
             by
             the
             name
             of
             strange
             ,
             as
             a
             strange
             woman
             (
             a
             harlot
             )
             so
             ,
             strange
             worship
             ,
             
             Idolatry
             ,
             strange
             Gods
             ,
             false
             Gods.
             And
             this
             is
             forbidden
             in
             the
             second
             proposition
             .
             
          
           
             3.
             
             The
             sinne
             against
             the
             third
             ,
             is
             that
             which
             Elias
             called
             mixt
             worship
             ;
             halting
             between
             two
             opinions
             ,
             mingling
             Gods
             religion
             with
             others
             ,
             following
             both
             God
             
             and
             Baal
             ,
             Like
             the
             Samaritans
             ,
             that
             feared
             the
             Lord
             ,
             when
             he
             sent
             lions
             among
             them
             ,
             and
             yet
             served
             the
             Gods
             of
             the
             nations
             whence
             they
             came
             ,
             they
             sware
             by
             the
             Lord
             ,
             and
             by
             Miclcom
             .
             A
             sinne
             that
             divers
             of
             the
             kings
             of
             Israel
             and
             Judah
             were
             taxed
             with
             .
             2
             Kings
             ,
             13.
             
          
           
             1
             Now
             these
             are
             three
             things
             which
             the
             devil
             aymeth
             at
             .
             and
             hath
             helps
             in
             our
             nature
             to
             set
             forward
             and
             bring
             to
             effect
             his
             purpose
             .
             According
             to
             his
             own
             name
             Belial
             ,
             he
             is
             without
             yoke
             ,
             so
             would
             he
             have
             others
             to
             be
             also
             .
             His
             argument
             in
             the
             first
             temptation
             ,
             was
             to
             have
             Adam
             cast
             off
             his
             yoke
             ,
             and
             be
             under
             no
             director
             .
             Tast
             but
             the
             apple
             ,
             and
             thou
             shalt
             be
             a
             director
             to
             thy self
             ,
             and
             be
             able
             of
             thy selfe
             without
             any
             other
             guide
             to
             judge
             of
             good
             and
             evil
             .
             And
             this
             vain
             desire
             of
             licentiousnesse
             ,
             whereby
             men
             (
             by
             corruption
             of
             nature
             )
             delight
             dissolutly
             to
             follow
             their
             concupiscence
             ,
             and
             in
             all
             things
             to
             sit
             Judge
             in
             defining
             good
             and
             evil
             ,
             is
             the
             high
             way
             which
             leads
             to
             the
             greatest
             transgression
             ,
             opening
             the
             door
             to
             prophanesse
             and
             Atheisme
             .
          
           
             2.
             
             So
             in
             the
             second
             place
             there
             is
             a
             marvilous
             itching
             desire
             in
             us
             of
             change
             ,
             which
             the
             Devil
             also
             nourisheth
             ,
             Stollen
             bread
             ,
             matters
             of
             secrecy
             ,
             strange
             flesh
             ,
             &c.
             
             And
             where
             once
             prophanes
             〈◊〉
             he
             faileth
             not
             to
             adde
             a
             curious
             longing
             to
             search
             beyond
             the
             truth
             ,
             till
             at
             last
             he
             causeth
             them
             to
             finde
             a
             lie
             in
             stead
             thereof
             ,
             for
             there
             was
             never
             any
             error
             broached
             ,
             but
             it
             sprang
             from
             a
             desire
             of
             innovation
             and
             a
             wandring
             out
             of
             the
             beaten
             path
             .
             And
             this
             he
             brought
             Solomon
             to
             ,
             who
             having
             the
             knowledge
             of
             true
             Religion
             as
             much
             as
             any
             ,
             yet
             not
             content
             ,
             fell
             to
             enquiring
             after
             forrein
             Religions
             ,
             mystries
             and
             conceits
             .
             and
             so
             fell
             to
             〈◊〉
             .
          
           
             3.
             
             In
             the
             third
             ,
             there
             is
             also
             a
             great
             desire
             in
             us
             to
             reconcile
             God
             and
             Mammon
             .
             And
             
             though
             our
             Saviour
             said
             it
             was
             impossible
             to
             serve
             both
             ,
             yet
             are
             we
             desirous
             beyond
             measure
             to
             heape
             up
             temporal
             things
             and
             get
             eternal
             too
             ,
             to
             have
             a
             Paradise
             here
             and
             else
             where
             ;
             there
             is
             a
             desire
             in
             us
             to
             communicate
             our selves
             to
             all
             ,
             and
             to
             use
             a
             like
             freedom
             to
             good
             and
             bad
             ,
             thinking
             that
             while
             we
             are
             in
             the
             world
             ,
             the
             world
             will
             do
             us
             good
             .
             and
             when
             we
             come
             to
             heaven
             ,
             God
             will
             do
             us
             good
             too
             .
             And
             this
             the
             devil
             misliketh
             not
             ,
             for
             he
             runs
             not
             upon
             soli
             or
             〈◊〉
             ,
             for
             when
             he
             
             tempted
             Christ
             with
             promise
             to
             give
             him
             all
             the
             kingdoms
             of
             the
             earth
             ,
             it
             was
             not
             upon
             so
             strict
             a
             condition
             to
             worship
             him
             onely
             ,
             but
             to
             joyne
             him
             with
             God
             in
             his
             worship
             and
             service
             .
          
           
             1.
             
             Now
             the
             reasons
             whereby
             these
             are
             forbidden
             are
             these
             .
             We
             must
             confesse
             that
             the
             nature
             of
             man
             hath
             recieved
             a
             great
             wound
             ,
             insomuch
             as
             none
             can
             be
             partakers
             of
             true
             happinesse
             by
             his
             own
             guidance
             or
             conduct
             as
             other
             creatures
             attain
             in
             some
             sort
             :
             and
             therefor
             the
             heathen
             confesse
             with
             us
             ,
             that
             there
             is
             a
             maime
             and
             a
             main
             defect
             in
             mans
             nature
             .
             But
             we
             our selves
             were
             the
             cause
             of
             it
             ,
             as
             appears
             by
             the
             History
             of
             the
             Bible
             ,
             namely
             by
             dealing
             with
             the
             tree
             ,
             in
             being
             our
             own
             choosers
             .
             And
             therefore
             this
             choosing
             of
             ours
             ,
             this
             making
             Laws
             to
             our selves
             must
             be
             left
             ,
             we
             must
             leave
             and
             submit
             our selves
             to
             the
             will
             and
             choyce
             of
             a
             superiour
             nature
             ,
             that
             knoweth
             what
             is
             best
             for
             us
             .
          
           
             2.
             
             Of
             the
             second
             the
             reason
             is
             evident
             .
             that
             seeing
             a
             God
             we
             are
             to
             have
             ,
             we
             ought
             in
             all
             reason
             to
             desire
             a
             true
             God.
             No
             man
             would
             willingly
             erre
             ,
             even
             they
             that
             bend
             themselves
             to
             deceive
             others
             ,
             cannot
             endure
             to
             be
             deceived
             themselves
             .
             And
             no
             man
             desires
             to
             think
             that
             to
             be
             which
             is
             not
             ,
             nor
             that
             not
             to
             be
             which
             is
             .
          
           
           
             The
             reason
             of
             the
             third
             is
             .
             That
             there
             be
             sundry
             things
             that
             a
             man
             cannot
             have
             ,
             but
             he
             must
             have
             them
             alone
             ,
             without
             partner
             or
             competitor
             .
             Of
             which
             number
             a
             master
             is
             one
             .
             And
             God
             is
             our
             Master
             ,
             he
             is
             pleased
             to
             call
             himself
             so
             .
             And
             our
             
             Saviour
             saith
             
               Nemo
               potest
               duobus
               Dominis
               servire
            
             ,
             no
             man
             can
             serve
             two
             masters
             ,
             
             the
             service
             to
             a
             master
             must
             be
             to
             him
             a
             lone
             ,
             else
             not
             .
             And
             the
             prophet
             in
             the
             person
             of
             God
             faith
             ,
             I
             will
             〈◊〉
             thee
             unto
             me
             for
             ever
             ,
             and
             the
             Apostle
             ,
             I
             have
             
             espoused
             you
             unto
             one
             husband
             ,
             that
             is
             Christ
             ,
             now
             a
             husband
             also
             comes
             within
             
             the
             number
             ,
             and
             is
             to
             be
             had
             alone
             ,
             and
             the
             condition
             of
             having
             God
             is
             like
             to
             that
             of
             a
             husband
             ,
             one
             ,
             and
             a
             lone
             ,
             or
             not
             at
             all
             .
          
           
             4.
             
             Another
             reason
             may
             be
             added
             .
             The
             joyning
             of
             God
             with
             any
             other
             thing
             must
             needs
             be
             much
             to
             his
             dishonour
             and
             derogation
             ;
             for
             he
             〈◊〉
             the
             most
             transcendent
             nature
             in
             the
             world
             ;
             〈◊〉
             no
             inferiour
             thing
             but
             being
             joyned
             with
             him
             ,
             doth
             much
             abase
             him
             ,
             and
             he
             will
             endure
             no
             dishonour
             ,
             his
             honour
             he
             is
             very
             jealous
             of
             ,
             and
             thereof
             his
             worship
             must
             be
             kept
             pure
             without
             intermingling
             it
             with
             the
             worship
             of
             any
             other
             ,
             for
             if
             any
             thing
             of
             a
             nobler
             nature
             be
             joyned
             with
             some
             thing
             of
             a
             viler
             substance
             ,
             the
             nobler
             nature
             is
             thereby
             adulterated
             and
             corrupted
             ,
             therefor
             Gods
             worship
             must
             be
             pure
             and
             not
             mixt
             or
             sophisticated
             .
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               In
               the
               1.
               proposition
               of
               having
               a
               God
               ,
               is
               included
               ,
               1.
               
               Knowledge
               of
               God
               wherein
               ,
               1.
               
               The
               excellency
               ,
               2.
               the
               necessity
               ,
               3.
               how
               it
               is
               attained
               .
               The
               contrary
               forbidden
               is
               ,
               1.
               
               Ignorance
               ,
               2.
               light
               knowledge
               .
               What
               we
               are
               to
               know
               of
               God.
               Impediments
               of
               knowledge
               to
               be
               remooved
               .
               Rules
               of
               direction
               to
               be
               followed
               .
            
          
           
             For
             the
             1.
             consideration
             of
             the
             proposition
             .
             S.
             Pavl
             saith
             that
             an
             Idol
             is
             nothing
             &
             we
             know
             it
             ,
             and
             that
             ther
             is
             no
             other
             God
             but
             one
             .
             And
             therefore
             it
             may
             seem
             strange
             ,
             
             that
             (
             in
             respect
             that
             Idols
             nor
             ought
             elie
             be
             Gods
             )
             he
             should
             command
             us
             to
             haue
             no
             other
             Gods.
             
          
           
             We
             say
             ,
             though
             a
             man
             take
             armes
             against
             his
             Prince
             ,
             yet
             he
             is
             his
             Prince
             still
             and
             he
             hath
             no
             other
             ,
             and
             this
             having
             ,
             is
             onely
             true
             inrespect
             of
             the
             superiour
             :
             yet
             the
             rebellious
             subject
             hath
             him
             not
             for
             his
             Prince
             or
             atleast
             will
             not
             have
             him
             ,
             because
             he
             accompts
             him
             not
             his
             Prince
             ,
             the
             like
             is
             between
             God
             and
             us
             .
             He
             is
             our
             God
             and
             his
             law
             is
             
               lex
               ferrea
            
             ,
             it
             will
             hold
             us
             and
             have
             us
             ,
             whether
             we
             will
             or
             no.
             Yet
             in
             regard
             we
             rebel
             against
             him
             and
             endeauor
             to
             exempt
             our selves
             from
             his
             service
             and
             obedience
             ,
             in
             breaking
             his
             laws
             ,
             we
             have
             him
             not
             for
             our
             God.
             It
             is
             the
             course
             of
             the
             holy
             Ghost
             to
             use
             this
             phrase
             .
             They
             had
             Baal
             and
             Ashteroth
             ,
             not
             that
             they
             were
             Gods
             ,
             but
             that
             they
             in
             their
             accounts
             had
             them
             for
             Gods.
             
          
           
             2.
             
             Again
             (
             as
             the
             Philosopher
             )
             a
             thing
             is
             said
             to
             be
             had
             ,
             when
             it
             is
             known
             to
             be
             had
             ,
             for
             if
             a
             man
             have
             〈◊〉
             under
             his
             ground
             and
             knows
             not
             of
             it
             ,
             he
             hath
             it
             not
             .
             Besides
             a
             man
             cannot
             be
             properly
             said
             to
             have
             ,
             that
             ,
             which
             he
             makes
             no
             account
             of
             ,
             as
             if
             he
             have
             rushes
             or
             cobwebs
             in
             his
             house
             ,
             and
             caring
             not
             for
             them
             ,
             he
             cannot
             be
             said
             to
             have
             them
             .
             Therefore
             a
             man
             cannot
             be
             said
             to
             have
             that
             which
             he
             knoweth
             not
             of
             ,
             or
             knowing
             he
             hath
             them
             regards
             them
             not
             .
             And
             so
             he
             that
             will
             be
             said
             to
             have
             God
             ,
             must
             both
             know
             and
             regard
             him
             ,
             and
             this
             is
             that
             which
             is
             meant
             by
             having
             a
             God.
             
          
           
             It
             hath
             been
             formerly
             said
             that
             the
             spritual
             worship
             and
             having
             of
             God
             was
             the
             end
             and
             scope
             of
             this
             commandment
             .
             The
             worship
             of
             the
             spirit
             is
             divided
             as
             
             the
             soul.
             The
             principall
             parts
             of
             the
             soul
             (
             as
             God
             himself
             makes
             them
             )
             are
             two
             .
          
           
             
               1.
               
               Reason
               or
               understanding
               called
               the
               spirit
               in
               a
               strict
               sence
               ,
               and
               sometimes
               the
               soul
               or
               mind
               .
            
             
               2.
               
               Affection
               or
               will
               ,
               called
               the
               heart
               .
            
          
           
             Now
             as
             we
             know
             the
             parts
             of
             the
             minde
             so
             we
             must
             know
             that
             these
             parts
             have
             their
             order
             ,
             
               Vires
               annimae
               sunt
               ordinatae
            
             ,
             the
             powers
             of
             the
             soul
             are
             set
             in
             order
             ,
             saith
             the
             Philospher
             ,
             and
             the
             order
             is
             ,
             first
             to
             know
             ,
             then
             to
             regard
             and
             love
             that
             we
             know
             ,
             for
             
               〈◊〉
               〈◊〉
            
             ,
             and
             Saint
             Austine
             saith
             
               Invisa
               〈◊〉
               cupere
               ,
               ignota
               nequaquam
               ,
            
             we
             may
             desire
             things
             we
             have
             not
             seen
             ,
             but
             never
             those
             things
             that
             we
             have
             
             never
             heard
             of
             .
             Therefore
             as
             they
             say
             well
             ,
             If
             two
             things
             be
             to
             be
             done
             in
             order
             whereof
             the
             second
             depends
             upon
             the
             first
             ,
             if
             the
             first
             be
             taken
             away
             the
             second
             can
             not
             be
             fulfilled
             .
             So
             if
             we
             be
             ignorant
             of
             God
             ,
             we
             shall
             never
             desire
             or
             Love
             him
             .
             and
             so
             we
             shall
             not
             have
             him
             at
             all
             .
             God
             must
             first
             be
             known
             ,
             then
             Loved
             .
          
           
             
               1.
               
               Knowledge
               ,
               lieth
               in
               the
               understanding
               part
               .
               The
               minde
            
             
               2.
               
               Love
               is
               in
               the
               affection
               .
               The
               heart
               .
            
          
           
             1.
             
             Cocerning
             knowledge
             the
             obect
             thereof
             is
             God
             ,
             and
             he
             cannot
             be
             known
             
               a
               priori
            
             ,
             therfore
             we
             must
             seek
             to
             know
             him
             
               a
               posteriori
            
             .
             and
             that
             must
             be
             either
             by
             his
             Attributes
             ascribed
             to
             him
             in
             his
             word
             ,
             or
             by
             his
             effects
             and
             works
             .
          
           
             His
             Attributes
             〈◊〉
             ten
             ,
             Exod.
             34.
             6.
             7
             
             Majesty
             ,
             Truth
             ,
             Vnchangeablenesse
             ,
             Will
             ,
             Justice
             ,
             Mercy
             ,
             Knowledge
             ,
             Power
             ,
             Vbiquity
             ,
             Eternity
             ,
             other
             things
             are
             attributed
             to
             God
             in
             scripture
             ,
             but
             they
             may
             be
             reduced
             to
             some
             of
             these
             ,
             as
             love
             patience
             &c.
             may
             be
             referred
             to
             mercy
             :
             anger
             or
             wrath
             ,
             to
             Justice
             &c.
             
          
           
             Of
             these
             Justice
             and
             mercy
             are
             the
             two
             principal
             ,
             and
             concerne
             us
             most
             ,
             the
             other
             eight
             have
             influance
             upon
             these
             two
             parts
             to
             make
             them
             the
             fitter
             objects
             of
             our
             faith
             ,
             fear
             ,
             love
             ,
             and
             hope
             ,
             &c.
             
             To
             work
             upon
             our
             knowledge
             or
             faith
             ,
             apprehending
             1.
             
             Gods
             Justice
             2.
             his
             mercy
             and
             beleeving
             them
             both
             :
             if
             you
             adde
             the
             other
             attributes
             to
             his
             Justice
             ,
             1.
             that
             he
             is
             infinite
             in
             majesty
             ,
             2.
             infallible
             in
             his
             truth
             ,
             3.
             without
             change
             &c.
             and
             they
             make
             his
             Justice
             more
             perfect
             ,
             and
             consequently
             more
             fearfull
             .
             In
             the
             second
             place
             adde
             the
             same
             also
             to
             his
             mercy
             ,
             that
             he
             which
             loveth
             us
             ,
             is
             1.
             
             A
             King
             of
             eternal
             majestie
             and
             life
             ,
             2.
             
             Infallible
             ,
             3.
             
             Unchangable
             ,
             and
             the
             ,
             rest
             ;
             it
             makes
             his
             mercy
             more
             ,
             and
             consequently
             far
             more
             to
             be
             beloved
             .
          
           
             
               1.
               
               Out
               of
               this
               faith
               or
               knowledge
               apprehending
               his
               Justice
               ariseth
               feare
               ,
               and
               out
               of
               feare
               ,
               humility
               .
            
             
               2.
               
               Out
               of
               knowledge
               and
               faith
               of
               his
               Mercy
               with
               the
               other
               eight
               attributes
               arise
               .
            
          
           
             2.
             
             Duties
             more
             .
             1.
             
             Hope
             ,
             2.
             
             Love.
             
          
           
             
               1.
               
               The
               fruit
               of
               hope
               is
               1.
               
               Invocation
               and
               prayer
               ,
               for
               what
               we
               want
               ,
               2.
               thanksgiving
               ,
               in
               acknowledging
               whence
               we
               have
               received
               it
               .
            
             
               2.
               
               Love
               hath
               its
               fruit
               or
               effect
               in
               obedience
               in
               conforming
               our selves
               and
               our
               wills
               to
               God
               will
               both
               in
               doing
               what
               he
               requirs
               ,
               and
               in
               bearing
               willingly
               whatsoever
               it
               pleaseth
               him
               to
               lay
               upon
               us
               ,
               and
               this
               last
               is
               called
               patience
               ,
               
                 Obedientia
                 crucis
              
               And
               in
               these
               doth
               the
               hauing
               of
               God
               wholly
               consist
               .
            
          
           
             We
             are
             further
             to
             understand
             ,
             that
             the
             Holy
             Ghost
             in
             the
             scripture
             is
             pleased
             by
             the
             figure
             Synechdoche
             for
             shortnesse
             of
             speech
             oft
             times
             to
             name
             one
             of
             these
             ,
             and
             in
             that
             one
             to
             comprehend
             the
             whole
             worship
             of
             God
             ,
             as
             in
             Saint
             John
             ,
             all
             the
             
             worship
             of
             God
             is
             attributed
             to
             knowledge
             .
             This
             is
             life
             eternal
             to
             know
             thee
             the
             onely
             true
             God
             ,
             And
             in
             a
             nother
             place
             all
             to
             fear
             ,
             feare
             God
             and
             keep
             his
             commandments
             
             for
             this
             is
             the
             whole
             duty
             of
             man.
             In
             a
             nother
             place
             to
             hope
             ,
             Saint
             Paul
             
             saith
             we
             are
             saved
             by
             hope
             .
             And
             so
             of
             the
             rest
             ,
             under
             the
             name
             of
             one
             duty
             Synechdochically
             are
             comprehended
             all
             the
             other
             and
             this
             without
             injury
             to
             the
             rest
             of
             the
             duties
             ,
             for
             they
             all
             have
             good
             dependance
             one
             of
             another
             .
          
           
             Now
             to
             these
             we
             are
             to
             adde
             the
             duties
             of
             the
             second
             proposition
             .
             [
             That
             we
             must
             have
             the
             Lord
             for
             our
             God
             ]
             that
             is
             true
             religion
             .
             And
             of
             the
             third
             [
             to
             have
             him
             onely
             for
             our
             God
             ]
             that
             is
             pure
             religion
             ,
             against
             joyning
             of
             it
             with
             other
             worship
             .
             And
             besides
             these
             out
             of
             the
             word
             [
             shalt
             ]
             it
             must
             be
             perpetual
             ,
             till
             ,
             
               non
               erit
            
             ,
             swallow
             up
             our
             ,
             erit
             ,
             which
             implieth
             the
             vertue
             perseverance
             throw
             all
             the
             Commandments
             .
             And
             
               corum
               facie
               mea
            
             before
             me
             includeth
             sincerity
             of
             heart
             ,
             against
             hypocrisy
             ,
             and
             these
             make
             up
             the
             manner
             of
             Gods
             worship
             .
          
           
             In
             the
             resolution
             of
             this
             first
             commandment
             ,
             the
             first
             thing
             is
             knowledge
             of
             
             God
             which
             in
             regard
             of
             the
             excellency
             of
             it
             Saint
             John
             saith
             (
             as
             before
             )
             This
             is
             life
             eternal
             to
             know
             thee
             the
             onely
             true
             God.
             
             
          
           
             In
             the
             handling
             of
             which
             we
             must
             follow
             this
             method
             .
          
           
             
               1.
               
               To
               shew
               the
               excellency
               of
               the
               knowledge
               of
               God.
               
            
             
               2.
               
               The
               necessity
               of
               it
               .
            
             
               3.
               
               How
               it
               is
               to
               be
               attained
               .
            
          
           
             1.
             
             The
             first
             thing
             concerning
             knowledge
             is
             the
             excellency
             of
             it
             ,
             for
             other
             knowledge
             without
             this
             ,
             is
             but
             a
             puff
             ,
             a
             tumor
             that
             swells
             naturally
             in
             them
             that
             possesse
             it
             .
             
             The
             Apostle
             saith
             asmuch
             ,
             knowledge
             〈◊〉
             up
             .
             That
             therefore
             our
             knowledge
             
             may
             be
             right
             we
             must
             pluck
             from
             us
             our
             peacockes
             feathers
             ,
             the
             gifts
             of
             nature
             ,
             as
             strength
             ,
             wisdom
             ,
             riches
             ,
             birth
             ,
             &c.
             
             And
             not
             be
             proud
             or
             rejoyce
             in
             them
             ,
             but
             
             as
             God
             by
             the
             prophet
             speaketh
             .
             Let
             him
             that
             glorieth
             ,
             glory
             in
             this
             ,
             that
             he
             understandeth
             and
             knoweth
             me
             ,
             
               〈◊〉
               totae
               scientia
               hominis
               magna
               est
            
             (
             saith
             S.
             Augustine
             )
             
               〈◊〉
               ,
               quia
               nihil
               ipse
               est
               per
               se
               ,
               &
               quoniam
               quicquid
               est
               ,
               ex
               Deo
               est
               &
               〈◊〉
               Deum
               ,
            
             
             〈◊〉
             is
             the
             chief
             knowledge
             of
             man
             to
             know
             that
             of
             himselfe
             he
             is
             nothing
             ,
             and
             that
             whatsoever
             he
             is
             it
             is
             of
             and
             for
             God.
             And
             this
             is
             the
             use
             we
             must
             make
             of
             our
             Knowledge
             .
          
           
             2.
             
             The
             second
             is
             the
             Necessity
             of
             this
             knowledge
             .
             It
             is
             not
             the
             excellency
             of
             this
             knowledge
             that
             altogether
             worketh
             upon
             the
             desires
             of
             all
             men
             ,
             and
             the
             hearts
             of
             many
             are
             so
             dull
             and
             heavy
             that
             they
             desire
             not
             to
             be
             excellent
             ,
             a
             meane
             degree
             of
             perfection
             contents
             them
             in
             it
             .
             But
             when
             we
             come
             to
             perceive
             that
             
               necessitas
               incumbit
            
             ,
             there
             lies
             a
             necessity
             upon
             us
             to
             get
             it
             ,
             a
             
               ferrea
               ratio
            
             that
             strong
             &
             forcible
             persuasion
             ;
             and
             stricketh
             to
             the
             heart
             ,
             for
             the
             Law
             is
             
               Doctrina
               agendorum
            
             and
             no
             action
             can
             be
             without
             moving
             ,
             no
             motion
             without
             the
             will
             ,
             no
             will
             without
             desire
             ,
             and
             no
             desire
             without
             knowledge
             of
             that
             we
             desire
             .
             So
             that
             take
             away
             knowledge
             ,
             and
             take
             away
             all
             ,
             and
             then
             nothing
             shall
             be
             done
             .
          
           
             It
             cannot
             be
             denied
             but
             that
             evil
             men
             are
             in
             action
             ,
             they
             are
             practicall
             enough
             ,
             but
             their
             knowledge
             being
             deprived
             of
             the
             true
             end
             and
             obejct
             ,
             we
             must
             also
             confesse
             ,
             that
             they
             must
             needs
             erre
             and
             fall
             upon
             false
             ends
             and
             wayes
             ,
             wandring
             in
             by
             pathes
             and
             never
             attain
             to
             the
             right
             end
             ;
             butthey
             walk
             in
             darknesse
             ,
             and
             so
             they
             misse
             of
             the
             end
             for
             which
             they
             came
             into
             the
             world
             .
          
           
             The
             Apostle
             saith
             that
             without
             hearing
             there
             can
             be
             no
             knowledge
             ,
             for
             hearing
             is
             
             called
             the
             sense
             of
             discipline
             ,
             and
             without
             knowledge
             ther
             's
             no
             beleife
             ,
             without
             faith
             there
             can
             be
             no
             love
             and
             without
             love
             ther
             's
             no
             obedience
             .
             And
             therefore
             in
             as
             much
             as
             faith
             ,
             love
             ,
             and
             obedience
             are
             necessary
             ,
             it
             follows
             that
             it
             is
             necessary
             to
             have
             knowledge
             ,
             as
             the
             ground
             of
             all
             vertues
             whatsoever
             .
          
           
             There
             is
             in
             all
             these
             vertues
             inchoation
             in
             this
             life
             ,
             and
             a
             consummacion
             in
             the
             life
             to
             come
             .
             The
             schoolmen
             call
             them
             a
             first
             and
             second
             perfection
             or
             
               〈◊〉
               partixm
               &
               graduum
            
             ,
             and
             therefore
             the
             knowledge
             we
             attain
             to
             in
             this
             life
             ,
             is
             but
             a
             〈◊〉
             ,
             〈◊〉
             tast
             of
             that
             blessed
             knowledge
             we
             shall
             have
             in
             the
             other
             .
             And
             as
             the
             Apostle
             makes
             
             two
             Resurrections
             ,
             the
             first
             and
             the
             second
             ,
             and
             saith
             that
             Blessed
             is
             he
             that
             hath
             his
             part
             in
             the
             first
             ,
             for
             he
             shall
             have
             it
             also
             in
             the
             last
             .
             So
             there
             are
             two
             degrees
             of
             knowledge
             ,
             the
             first
             is
             fides
             ,
             faith
             ,
             the
             second
             
               visio
               dei
            
             or
             
               vita
               aeterna
            
             the
             beatificall
             vision
             ,
             and
             blessed
             is
             he
             that
             hath
             his
             part
             in
             the
             first
             ,
             for
             he
             shall
             have
             his
             part
             in
             the
             second
             ,
             the
             beatificall
             vision
             of
             God.
             And
             as
             in
             the
             second
             Resurrection
             none
             shall
             have
             part
             ,
             but
             they
             which
             have
             part
             in
             the
             first
             ,
             so
             none
             can
             have
             their
             portion
             in
             the
             second
             knowledge
             but
             they
             that
             had
             in
             the
             first
             .
          
           
             A
             witnesse
             without
             exception
             of
             this
             ,
             is
             our
             Saviour
             .
             Martha
             troubled
             her self
             
             about
             many
             things
             (
             and
             no
             doubt
             necessary
             to
             the
             honorable
             entertaining
             of
             〈◊〉
             )
             yet
             we
             know
             that
             Christ
             said
             
               vnum
               necessarium
            
             ,
             there
             was
             one
             thing
             necessary
             ,
             and
             Mary
             had
             chosen
             it
             ,
             to
             sit
             down
             at
             Christs
             feet
             and
             learn
             his
             will.
             So
             that
             if
             this
             be
             onely
             necessary
             ,
             and
             without
             it
             ther
             's
             no
             getting
             to
             the
             end
             ,
             then
             have
             we
             done
             with
             the
             first
             part
             ,
             wherein
             we
             see
             the
             use
             and
             necessity
             of
             this
             knowledge
             .
          
           
             3.
             
             If
             the
             knowledge
             be
             so
             necessary
             ,
             by
             what
             means
             shall
             we
             attain
             to
             it
             ?
             In
             knowledge
             there
             is
             a
             teacher
             and
             a
             learner
             ,
             we
             must
             either
             finde
             it
             of
             our selves
             or
             learn
             it
             from
             others
             .
             For
             our
             own
             abilities
             the
             Propher
             hath
             told
             us
             long
             since
             what
             they
             
             are
             .
             Every
             man
             is
             brutish
             (
             or
             a
             beast
             )
             in
             his
             knowledge
             ,
             if
             he
             haue
             none
             to
             direct
             him
             but
             his
             own
             natural
             parts
             he
             shal
             attain
             no
             more
             knowledge
             then
             the
             brute
             beasts
             .
             The
             wise-man
             saith
             that
             we
             are
             all
             vain
             by
             nature
             .
             We
             are
             vain
             in
             our
             imaginations
             saith
             the
             Apostle
             .
             And
             according
             to
             holy
             Job
             ,
             we
             utter
             but
             vain
             knowledge
             ,
             
             therefore
             having
             no
             hope
             to
             learn
             the
             true
             knowledge
             of
             our selves
             ,
             and
             being
             as
             
             far
             from
             learning
             it
             from
             other
             natural
             men
             〈◊〉
             our selves
             ,
             we
             must
             look
             after
             another
             
             teacher
             ,
             that
             hath
             deeper
             knowledge
             then
             we
             have
             .
             And
             who
             that
             is
             we
             shall
             finde
             
             in
             the
             book
             of
             
               Samuel
               ,
               Deus
               scientiarum
               Dominus
            
             ,
             The
             Lord
             is
             a
             God
             of
             knowledge
             ,
             it
             is
             he
             onely
             that
             can
             teach
             us
             ;
             and
             as
             he
             is
             able
             so
             is
             he
             willing
             too
             .
             Our
             Saviour
             
             tells
             us
             that
             it
             is
             written
             in
             the
             Prophets
             ,
             and
             they
             shall
             be
             all
             taught
             of
             God
             ,
             for
             
             so
             saith
             the
             Prophet
             Esay
             ,
             And
             thy
             Children
             shall
             be
             taught
             of
             the
             Lord.
             And
             the
             
             kingly
             Prophet
             David
             gives
             the
             reason
             ,
             Because
             that
             with
             him
             is
             the
             well
             of
             life
             ,
             
             and
             in
             his
             light
             we
             shall
             see
             light
             .
             Though
             we
             be
             naturally
             blinde
             ,
             and
             have
             no
             light
             ,
             
             neither
             in
             ,
             nor
             of
             our selves
             ,
             yet
             in
             his
             light
             we
             shall
             see
             light
             .
             And
             therefore
             he
             it
             is
             that
             must
             be
             our
             teacher
             ,
             and
             as
             he
             must
             be
             our
             teacher
             ,
             so
             we
             may
             be
             sure
             that
             this
             teacher
             is
             willing
             to
             instruct
             us
             .
             Gods
             loving
             practise
             tells
             us
             that
             he
             is
             .
             He
             began
             it
             with
             Adam
             ,
             and
             preserved
             it
             in
             the
             Patriarchs
             ,
             and
             then
             it
             beginning
             to
             decay
             ,
             he
             continued
             it
             by
             tradition
             .
             After
             that
             ,
             people
             being
             corrupted
             ,
             and
             knowledge
             decaying
             ,
             more
             and
             more
             ,
             he
             wrote
             the
             Law
             ,
             which
             being
             broken
             ,
             he
             took
             
             order
             for
             a
             new
             writing
             ,
             and
             enjoyned
             them
             to
             hear
             it
             ,
             and
             appointed
             Priests
             and
             
             Levites
             ;
             who
             by
             interpreting
             it
             ,
             caused
             the
             people
             to
             understand
             it
             :
             for
             (
             as
             the
             
             text
             saith
             )
             they
             read
             the
             Law
             of
             God
             distinctly
             ,
             and
             gave
             the
             sense
             ,
             and
             caused
             them
             to
             understand
             the
             reading
             .
             When
             they
             failed
             and
             false
             interpreters
             came
             ,
             he
             raised
             up
             prophets
             to
             give
             the
             true
             sense
             of
             the
             Law
             ,
             and
             when
             this
             was
             not
             sufficient
             ,
             he
             sent
             his
             onely
             Son
             ,
             the
             last
             and
             most
             perfect
             teacher
             or
             doctor
             of
             the
             Church
             ,
             
             and
             (
             he
             ascending
             to
             the
             glory
             of
             his
             Father
             )
             gave
             gifts
             to
             men
             ,
             as
             ,
             Apostles
             ,
             
             Prophets
             ,
             Evangelists
             ;
             Pastors
             and
             Teachers
             ,
             whom
             he
             promised
             to
             send
             ,
             and
             enable
             
             with
             gifts
             ,
             for
             the
             instruction
             and
             edification
             of
             his
             Church
             ,
             and
             to
             continue
             a
             
             succession
             of
             them
             to
             the
             end
             of
             the
             world
             .
          
           
             Now
             as
             God
             is
             the
             Author
             of
             this
             knowledge
             ,
             so
             he
             provides
             what
             is
             necessary
             for
             us
             to
             attain
             it
             .
             viz.
             the
             outward
             ministery
             of
             man
             ,
             and
             the
             inward
             work
             of
             his
             Spirit
             .
          
           
             1.
             
             For
             the
             first
             ,
             we
             have
             the
             Eunuch
             sitting
             in
             his
             Chariot
             ,
             and
             reading
             a
             place
             
             in
             Esay
             ,
             and
             being
             desirous
             to
             know
             the
             meaning
             of
             the
             place
             ,
             God
             provides
             him
             a
             Minister
             ,
             Philip
             ,
             to
             expound
             it
             to
             him
             .
             And
             so
             ,
             when
             Cornelius
             was
             continuing
             
             in
             fasting
             ,
             from
             the
             fourth
             hour
             to
             the
             ninth
             ,
             and
             falling
             to
             prayer
             ,
             God
             sent
             Peter
             to
             him
             .
          
           
             2.
             
             For
             the
             second
             ,
             Our
             Saviour
             hath
             promised
             on
             Gods
             behalf
             ,
             that
             God
             shall
             
             give
             the
             Holy
             Spirit
             to
             them
             that
             ask
             him
             .
             So
             that
             the
             outward
             means
             being
             diligently
             performed
             on
             our
             part
             ,
             we
             may
             rest
             assured
             that
             God
             will
             perform
             his
             part
             .
             Christ
             in
             the
             Gospel
             perswades
             the
             Pharisees
             ,
             and
             us
             in
             them
             to
             search
             
             the
             Scriptures
             ,
             to
             come
             to
             the
             true
             knowledge
             of
             him
             ,
             and
             so
             to
             life
             .
             That
             which
             
             remaineth
             God
             will
             supply
             by
             the
             unction
             of
             his
             Spirit
             ,
             there
             will
             be
             no
             defect
             on
             his
             part
             ,
             provided
             that
             we
             look
             to
             ours
             .
             But
             the
             fear
             is
             on
             our
             part
             ,
             and
             it
             appeareth
             by
             the
             commandment
             here
             laid
             upon
             us
             ,
             that
             we
             are
             not
             willing
             ;
             for
             a
             good
             man
             is
             a
             Law
             to
             himself
             :
             but
             we
             have
             a
             commandment
             to
             stir
             us
             up
             to
             knowledge
             .
          
           
             Now
             further
             in
             this
             ,
             as
             in
             all
             the
             other
             Commandments
             ,
             we
             are
             to
             consider
             two
             things
             .
          
           
             
               1.
               
               That
               which
               is
               commanded
               ,
               Knowledge
               :
               of
               which
               we
               have
               now
               spoken
               .
            
             
               2.
               
               That
               which
               is
               forbidden
               ,
               Ignorance
               :
               of
               which
               in
               the
               next
               place
               .
            
          
           
             The
             affirmative
             ,
             and
             the
             negative
             part
             .
             In
             the
             affirmative
             is
             commanded
             .
             1.
             
             Knowledge
             .
             
             2.
             
             A
             rich
             measure
             of
             it
             ,
             according
             as
             our
             vocation
             will
             permit
             ,
             
               non
               solum
               scire
               ,
               sed
               etiam
               bene
               scire
               .
            
          
           
             And
             in
             this
             negative
             two
             things
             are
             forbidden
             .
             1.
             
             Ignorance
             .
             2.
             
             Light
             superficial
             knowledge
             ,
             for
             the
             rule
             in
             Divinity
             is
             ,
             
               Peccatum
               non
               tantum
               est
               appetitus
               malorum
               ,
               sed
               etiam
               desertio
               meliorum
               .
            
             Where
             fulnesse
             is
             commanded
             ,
             not
             onely
             emptinesse
             ,
             but
             scarcity
             is
             forbidden
             also
             .
             So
             not
             onely
             ignorance
             ,
             but
             a
             light
             ,
             fleeting
             and
             superficial
             knowledge
             is
             forbidden
             .
          
           
             Ignorance
             ,
             The
             Church
             of
             Rome
             is
             taxed
             to
             justifie
             it
             ,
             though
             it
             cannot
             
             be
             found
             that
             they
             are
             Patrones
             of
             it
             ,
             but
             onely
             faulty
             in
             allowing
             small
             superficiall
             knowledge
             in
             the
             people
             ,
             yet
             if
             any
             man
             conceive
             ,
             that
             Ignorance
             of
             God
             is
             justifiable
             ,
             let
             this
             perswade
             him
             to
             the
             contrary
             .
          
           
             
               1.
               
               A
               sinne
               it
               must
               needs
               be
               ,
               else
               what
               needed
               a
               sacrifice
               for
               it
               ?
            
             
               2.
               
               If
               it
               had
               been
               a
               light
               offence
               ,
               David
               had
               been
               uncharitable
               to
               pray
               to
               God
               to
               powre
               out
               his
               indignation
               on
               them
               that
               knew
               not
               his
               Name
               .
            
             
               
               3.
               
               It
               is
               not
               onely
               sin
               ,
               but
               first
               the
               cause
               of
               it
               ,
               and
               secondly
               the
               cause
               of
               punishment
               .
            
          
           
             1.
             
             It
             is
             the
             cause
             of
             sin
             ,
             for
             the
             Prophet
             saith
             ,
             The
             Lord
             hath
             a
             controversy
             with
             
             the
             inhabitants
             of
             the
             land
             ,
             for
             that
             there
             was
             no
             mercy
             ,
             and
             the
             reason
             of
             that
             was
             ,
             because
             there
             was
             no
             true
             dealing
             ,
             and
             the
             reason
             of
             both
             was
             ,
             because
             there
             was
             no
             knowledge
             of
             God
             ,
             and
             presently
             after
             he
             tells
             them
             of
             their
             destruction
             for
             it
             .
             So
             the
             Apostle
             ,
             after
             he
             had
             reckoned
             up
             the
             offences
             of
             the
             Heathen
             he
             concludes
             
             it
             was
             because
             of
             their
             ignorance
             of
             God.
             
             
          
           
             2.
             
             Ignorance
             is
             the
             cause
             of
             punishment
             .
             〈◊〉
             Prophet
             faith
             ,
             That
             the
             captivity
             
             of
             Babylon
             was
             ,
             because
             the
             people
             wanted
             the
             knowledge
             of
             God.
             And
             it
             is
             not
             the
             cause
             of
             punishment
             ,
             but
             as
             it
             is
             the
             cause
             of
             sin
             .
             The
             Wise
             man
             asketh
             this
             question
             ,
             Do
             they
             not
             erre
             that
             imagine
             evil
             ?
             there
             is
             no
             sin
             without
             error
             ,
             therefore
             
             the
             planting
             of
             knowledge
             would
             be
             the
             rooting
             out
             of
             evil
             .
             
               Non
               erratur
            
             ,
             saith
             
               S.
               Augustine
               ,
               nisi
               ignorantia
            
             ,
             men
             erre
             not
             ,
             but
             for
             want
             of
             knowledge
             .
             Therefore
             to
             both
             these
             points
             
               S.
               Augustine
            
             hath
             a
             pertinent
             place
             .
             
               Quia
               &
               ipsa
               ignorantia
               in
               eis
               qui
               intelligere
               noluerunt
               〈◊〉
               dubitatione
               peccatumest
               ,
               in
               eis
               autem
               qui
               non
            
             
             
               potuerunt
               poena
               peccati
               ,
               ergo
               in
               utrisque
               non
               est
               〈◊〉
               excusatio
               ,
               sed
               justa
               damnatio
               ,
            
             because
             ignorance
             it self
             was
             a
             sin
             without
             doubt
             in
             them
             that
             would
             not
             understand
             ,
             and
             a
             punishment
             of
             sin
             in
             them
             that
             could
             not
             ,
             therefore
             in
             both
             are
             condemned
             ,
             neither
             justified
             .
          
           
             Some
             there
             be
             that
             argue
             out
             of
             the
             Acts
             ,
             and
             excuse
             ignorance
             ,
             alledging
             that
             
             place
             ,
             That
             God
             winked
             at
             the
             times
             of
             ignorance
             ,
             and
             so
             make
             it
             no
             sin
             ,
             when
             it
             is
             as
             they
             call
             it
             invincible
             .
          
           
             Ignorance
             excusable
             is
             fourfold
             .
          
           
             
               1.
               
               In
               children
               before
               they
               come
               to
               years
               of
               reason
               and
               discretion
               .
            
             
               2.
               
               In
               fools
               those
               that
               naturally
               want
               the
               use
               of
               reason
               .
            
             
               3.
               
               In
               those
               that
               by
               sicknesse
               or
               disease
               are
               bereft
               of
               the
               use
               of
               reason
               .
            
             
               4.
               
               Where
               the
               means
               cannot
               be
               had
               to
               take
               it
               away
               .
               But
               this
               is
               not
               simply
               and
               altogether
               invincible
               ,
               for
               the
               law
               of
               nature
               may
               teach
               them
               .
               He
               that
               hath
               the
               Law
               of
               God
               in
               his
               heart
               (
               as
               every
               one
               is
               some
               measure
               hath
               )
               if
               he
               set
               himself
               to
               seek
               God
               ,
               he
               shall
               surely
               finde
               him
               ;
               for
               God
               hath
               made
               his
               minde
               known
               to
               them
               that
               are
               careful
               to
               observe
               the
               rules
               of
               Nature
               ,
               
                 habenti
                 dabitur
              
               ,
               to
               those
               that
               use
               the
               general
               light
               well
               ,
               God
               will
               not
               be
               wanting
               in
               means
               of
               further
               knowledge
               .
            
          
           
             These
             may
             be
             excused
             ,
             but
             the
             last
             ,
             
               a
               tanto
            
             ,
             from
             so
             much
             ;
             but
             not
             
               a
               toto
            
             from
             all
             .
             They
             are
             not
             absolutely
             without
             sin
             .
             But
             there
             two
             other
             〈◊〉
             of
             ignorance
             utterly
             inexcusable
             .
          
           
             1.
             
             
               Affectata
               ignorantia
            
             ,
             affected
             ignorance
             ,
             when
             it
             comes
             to
             that
             height
             ,
             
               Noluerunt
               intelligere
               ,
               ut
               bene
               agerent
               ,
            
             they
             would
             not
             understand
             to
             do
             well
             ,
             and
             it
             is
             in
             them
             that
             know
             they
             are
             ignorant
             ,
             and
             are
             unwilling
             to
             come
             out
             of
             it
             ,
             but
             
               nectunt
               sibi
               argumenta
            
             ,
             devise
             arguments
             to
             defend
             their
             ignorance
             .
             They
             will
             not
             know
             that
             they
             are
             workers
             of
             iniquity
             ;
             this
             is
             ,
             
               cum
               .
               libenter
               ignorent
               ,
               〈◊〉
               liberius
               peccent
               ,
            
             when
             men
             are
             willfully
             ignorant
             ,
             that
             they
             may
             sin
             the
             more
             freely
             ,
             without
             
             check
             or
             remorse
             ,
             when
             men
             shut
             their
             eyes
             against
             the
             light
             ,
             and
             reject
             means
             of
             knowledge
             ,
             saying
             as
             they
             in
             Job
             ,
             depart
             from
             us
             ,
             for
             we
             desire
             not
             the
             knowledge
             of
             thy
             wayes
             .
             
               S.
               Augustine
            
             saith
             ,
             
               ubi
               non
               est
               dolus
               in
               inquisitione
               ,
               ibi
               non
               est
               peccatum
               in
               inventione
               ,
            
             where
             there
             is
             no
             deceit
             in
             enquiry
             ,
             there
             is
             no
             sin
             in
             finding
             out
             :
             but
             many
             would
             ask
             his
             opinion
             ,
             and
             he
             would
             answer
             ,
             
               dolose
               quaesisti
               ,
               dolose
               invenisti
            
             ,
             thou
             soughtest
             fraudulently
             ,
             and
             foundest
             accordingly
             ,
             This
             it
             is
             in
             effect
             ,
             when
             a
             thing
             is
             made
             plain
             to
             us
             ,
             we
             will
             not
             have
             it
             plain
             ,
             and
             so
             we
             continue
             in
             this
             kinde
             of
             ignorance
             .
          
           
             2.
             
             
               Supina
               ignorantia
            
             is
             the
             second
             ,
             and
             that
             is
             a
             carelesse
             and
             wretchlesse
             ignorance
             ,
             and
             this
             is
             the
             fault
             of
             these
             times
             :
             When
             a
             man
             hath
             
               ex
               quo
               discat
               ,
               sed
               non
               vult
               discere
               ,
            
             may
             learn
             if
             he
             will
             take
             the
             pains
             :
             but
             will
             not
             .
             And
             it
             is
             chiefly
             in
             them
             that
             either
             
               propter
               〈◊〉
               sciendi
            
             ,
             or
             
               〈◊〉
               discendi
            
             ,
             carelessenesse
             to
             know
             and
             slothfulnesse
             to
             learn
             ,
             or
             
               ob
               verecundiam
               querendi
            
             ,
             modesty
             in
             seeking
             after
             knowledge
             ,
             will
             be
             ignorant
             still
             .
             Of
             one
             of
             which
             the
             whole
             land
             is
             for
             the
             most
             part
             guilty
             .
          
           
           
             The
             second
             thing
             forbidden
             ,
             is
             a
             light
             knowledge
             ,
             contrary
             to
             the
             Apostles
             rule
             ,
             
             according
             as
             God
             hath
             dealt
             to
             every
             man
             the
             measure
             of
             faith
             :
             so
             that
             not
             onely
             
             the
             whole
             want
             of
             faith
             ,
             but
             the
             want
             of
             the
             measure
             of
             faith
             is
             condemned
             .
             When
             a
             thing
             is
             commended
             to
             us
             in
             measure
             ,
             not
             onely
             the
             not
             having
             it
             at
             all
             ,
             but
             the
             not
             having
             the
             measure
             of
             it
             is
             a
             fault
             :
             and
             not
             onely
             that
             ,
             but
             it
             is
             also
             required
             
             that
             according
             to
             our
             years
             and
             guifts
             our
             knowledge
             should
             increase
             .
             We
             must
             
             (
             according
             to
             the
             Apostles
             rule
             )
             be
             men
             in
             understanding
             and
             children
             in
             malice
             .
             
             The
             Prophet
             goeth
             lower
             ,
             Whom
             shall
             he
             teach
             knowledge
             ,
             and
             whom
             shall
             he
             make
             to
             understand
             doctrine
             ?
             them
             that
             are
             weaned
             from
             the
             milk
             ,
             and
             drawn
             from
             the
             breasts
             .
             This
             is
             as
             low
             as
             may
             be
             .
             Therefore
             as
             we
             grow
             in
             years
             ,
             we
             must
             grow
             in
             knowledge
             ,
             and
             not
             be
             ever
             taught
             and
             never
             learning
             .
             To
             have
             precept
             upon
             
             precept
             (
             as
             he
             speaks
             in
             the
             next
             verse
             )
             line
             upon
             a
             line
             ,
             here
             a
             little
             and
             there
             a
             little
             ,
             not
             too
             much
             at
             once
             .
             Ever
             learning
             (
             as
             the
             Apostle
             )
             and
             never
             coming
             to
             
             the
             knowledge
             of
             the
             truth
             .
             And
             it
             is
             that
             which
             is
             inveighed
             against
             in
             another
             place
             ,
             
             that
             the
             Hebrew
             Christians
             after
             much
             time
             spent
             in
             learning
             profited
             no
             better
             ,
             but
             still
             needed
             to
             be
             catechized
             in
             the
             principles
             of
             religion
             .
          
           
             It
             was
             prophecied
             before
             Christs
             time
             ,
             that
             the
             succeeding
             ages
             should
             have
             
             great
             knowledge
             ,
             as
             by
             Daniel
             .
             They
             that
             be
             wise
             shall
             shine
             as
             the
             brightn
             〈◊〉
             of
             the
             firmament
             ,
             and
             they
             that
             turn
             many
             to
             righteousnesse
             as
             the
             stars
             for
             ever
             ,
             and
             by
             Joel
             ,
             I
             will
             pour
             out
             my
             spirit
             upon
             all
             flesh
             .
             And
             by
             Esay
             ,
             All
             thy
             children
             
             shall
             be
             taught
             of
             God
             ,
             and
             great
             shall
             be
             the
             peace
             of
             thy
             Children
             .
             And
             this
             was
             
             foretold
             of
             the
             primitive
             Church
             by
             the
             same
             Prophet
             .
             The
             people
             that
             sate
             in
             
             
             darknesse
             have
             seen
             a
             great
             light
             ,
             &c.
             
             And
             the
             earth
             shall
             be
             full
             of
             the
             knowledge
             of
             the
             Lord.
             
          
           
             
               S.
               Paul
            
             was
             so
             confident
             of
             their
             knowledge
             in
             his
             time
             ,
             that
             he
             asketh
             a
             question
             ,
             not
             by
             way
             of
             doubt
             ,
             but
             of
             full
             perswasion
             of
             it
             ,
             and
             that
             not
             in
             small
             matters
             ,
             but
             high
             mysteries
             ;
             Know
             ye
             not
             (
             saith
             he
             )
             that
             the
             Saints
             shall
             judge
             the
             
             world
             ?
             And
             in
             in
             the
             next
             verse
             ,
             Know
             ye
             not
             that
             we
             shall
             judge
             the
             Angels
             ?
             
             And
             we
             may
             see
             that
             the
             Corinthians
             were
             so
             forward
             in
             Religion
             ,
             that
             the
             women
             thought
             themselves
             able
             to
             dispute
             and
             teach
             the
             weightiest
             points
             in
             it
             ;
             so
             that
             the
             Apostle
             is
             forced
             to
             make
             a
             prohibition
             to
             them
             ,
             not
             to
             speak
             in
             the
             Church
             ,
             
             which
             argueth
             much
             knowledge
             ,
             though
             too
             great
             boldnesse
             in
             them
             .
             In
             the
             Acts
             of
             the
             Apostles
             ,
             we
             see
             Aquila
             was
             but
             a
             Tent-maker
             ,
             yet
             he
             afterwards
             attained
             to
             such
             knowledge
             that
             he
             became
             a
             pillar
             of
             the
             Church
             .
             The
             Ecclesiasticall
             story
             makes
             mention
             of
             Severus
             ,
             that
             he
             was
             at
             first
             but
             of
             mean
             condition
             ;
             yet
             ,
             afterwards
             for
             his
             knowledge
             was
             chosen
             Bishop
             of
             a
             great
             
             See
             (
             Antioch
             .
             )
             Now
             if
             we
             consider
             these
             ,
             and
             see
             how
             carefull
             they
             were
             to
             exceed
             in
             knowledge
             we
             shall
             think
             it
             an
             odious
             thing
             to
             be
             of
             the
             number
             of
             the
             ignorant
             .
             And
             if
             ,
             that
             which
             the
             prophet
             speaks
             of
             ,
             prevail
             not
             with
             us
             ,
             (
             I
             have
             written
             to
             them
             the
             great
             things
             of
             my
             Law
             ,
             but
             they
             were
             counted
             
             as
             a
             vain
             thing
             :
             )
             because
             we
             may
             pretend
             the
             profundity
             as
             an
             impediment
             .
             Yet
             let
             the
             tax
             upon
             the
             Hebrews
             work
             shame
             in
             us
             ,
             that
             whereas
             we
             
             should
             be
             past
             the
             principles
             ,
             we
             have
             not
             that
             measure
             of
             knowledge
             in
             us
             .
          
           
             The
             extent
             of
             our
             knowledge
             must
             reach
             ,
             as
             to
             a
             discerning
             
               quid
               verum
            
             ,
             what
             is
             true
             ,
             so
             to
             a
             giving
             of
             reason
             ,
             
               quare
               verum
            
             ,
             why
             it
             is
             true
             .
             To
             prove
             that
             we
             say
             
             or
             know
             ,
             as
             the
             Apostle
             ;
             and
             as
             our
             Saviour
             speaks
             ,
             to
             know
             our
             own
             Shepherd
             and
             
             his
             voice
             ;
             or
             at
             least
             with
             
               S.
               Peter
            
             ,
             to
             give
             a
             reason
             of
             that
             we
             hope
             .
             Yet
             is
             it
             not
             
             fit
             with
             our
             Sciols
             ,
             for
             the
             people
             to
             enter
             into
             dispute
             of
             controversies
             ,
             of
             discussing
             great
             and
             hard
             questions
             :
             this
             is
             not
             required
             of
             them
             ,
             but
             of
             Timothy
             ,
             and
             others
             to
             whose
             office
             and
             place
             it
             wholly
             belongs
             ;
             for
             in
             such
             things
             ,
             
               sancta
               simplicitas
               est
               virtus
               Laicorum
            
             ,
             holy
             simplicity
             is
             a
             vertue
             in
             Lay-men
             :
             yet
             as
             it
             is
             not
             required
             or
             expedient
             they
             should
             jangle
             about
             every
             quiddity
             ,
             so
             must
             they
             not
             be
             like
             them
             ,
             that
             know
             not
             ,
             nor
             will
             understand
             ,
             but
             walk
             in
             darknesse
             :
             nor
             such
             as
             will
             take
             upon
             
             them
             to
             check
             or
             controll
             their
             teachers
             ,
             for
             herein
             they
             shew
             their
             own
             ignorance
             :
             for
             if
             the
             foundations
             be
             out
             of
             course
             ,
             that
             is
             ,
             the
             teachers
             ,
             how
             can
             the
             building
             stand
             ,
             and
             as
             Chrysostome
             ,
             If
             darknesse
             be
             upon
             the
             tops
             of
             the
             mountains
             ,
             there
             must
             needs
             be
             mist
             in
             the
             valleys
             .
          
           
             Before
             we
             leave
             this
             vertue
             of
             knowledge
             ,
             it
             will
             be
             needful
             to
             adde
             a
             little
             concerning
             ,
             
             1.
             
             The
             Object
             of
             this
             knowledge
             ,
             and
             2.
             
             Such
             Rules
             as
             are
             to
             be
             observed
             in
             the
             use
             of
             means
             to
             attain
             it
             .
          
           
             1.
             
             The
             Object
             is
             God
             ,
             and
             his
             Son
             Christ
             Jesus
             .
             Of
             God
             the
             Father
             we
             read
             ,
             That
             no
             man
             hath
             ever
             seen
             him
             ,
             and
             Moses
             could
             see
             but
             his
             back
             parts
             ,
             and
             when
             
             he
             did
             see
             them
             he
             hid
             his
             face
             ,
             and
             was
             afraid
             .
             It
             is
             sufficient
             then
             for
             us
             to
             know
             
             him
             ,
             as
             he
             is
             revealed
             to
             us
             in
             his
             word
             ,
             and
             in
             his
             works
             ;
             and
             because
             our
             knowledge
             
             
             is
             to
             be
             referred
             to
             his
             worship
             and
             obedience
             ,
             therefore
             so
             much
             is
             necessary
             for
             us
             ,
             as
             that
             without
             which
             we
             cannot
             worship
             and
             obey
             him
             :
             more
             particularly
             we
             are
             to
             know
             him
             in
             the
             unity
             of
             his
             Essence
             ,
             and
             Trinity
             of
             person
             ,
             as
             also
             what
             he
             is
             to
             us
             by
             creation
             ,
             providence
             ,
             redemption
             ,
             and
             what
             he
             requires
             of
             us
             to
             be
             done
             .
             Therefore
             it
             is
             said
             ,
             They
             shall
             know
             that
             I
             am
             the
             Lord
             their
             God
             ,
             which
             
             brought
             them
             forth
             of
             the
             land
             of
             Egypt
             ,
             that
             I
             may
             dwell
             amongst
             them
             .
             And
             in
             another
             place
             God
             proclaims
             himself
             by
             his
             Attributes
             .
             The
             Lord
             God
             ,
             merciful
             ,
             and
             
             gracious
             ,
             long-suffering
             ,
             and
             abundant
             in
             goodnesse
             and
             truth
             ,
             keeping
             mercy
             for
             thousands
             ,
             &c.
             
             Besides
             which
             knowledge
             of
             God
             ,
             in
             his
             nature
             ,
             and
             attributes
             ,
             
             actions
             ,
             and
             relations
             to
             us
             ,
             we
             are
             to
             know
             what
             we
             are
             to
             do
             for
             him
             ,
             namely
             ,
             we
             must
             have
             the
             knowledge
             of
             his
             will
             ,
             both
             in
             regard
             of
             the
             general
             duties
             ,
             what
             all
             are
             to
             do
             ,
             and
             in
             respect
             of
             every
             one
             of
             us
             in
             a
             particular
             calling
             ,
             what
             every
             one
             of
             us
             is
             to
             do
             in
             our
             several
             rancks
             and
             callings
             .
          
           
             2.
             
             Now
             concerning
             the
             rules
             to
             be
             observed
             ,
             if
             we
             would
             come
             to
             this
             knowledge
             ,
             it
             is
             well
             said
             of
             the
             Heathen
             ,
             
               Ponenti
               〈◊〉
               ,
               ponenda
               sunt
               media
               ,
            
             means
             are
             to
             be
             appointed
             to
             him
             ,
             that
             hath
             pitcht
             upon
             his
             end
             .
          
           
             
               In
               the
               use
               of
               which
               means
               the
               order
               stands
               thus
               ,
            
             
               1.
               
               Impediments
               must
               be
               removed
               .
            
             
               2.
               
               The
               rules
               of
               direction
               must
               be
               observed
               .
            
          
           
             1.
             
             The
             Impediments
             to
             be
             removed
             .
             The
             first
             is
             according
             to
             the
             Wise
             mans
             rule
             ,
             
             
             To
             〈◊〉
             from
             evil
             company
             ,
             and
             to
             keep
             our
             feet
             from
             the
             paths
             of
             those
             ,
             whose
             
             feet
             run
             to
             evil
             ,
             such
             as
             do
             
               lactare
               homines
            
             ,
             entice
             men
             to
             evil
             ,
             and
             therefore
             as
             he
             speaketh
             in
             another
             place
             ,
             Cease
             to
             hear
             their
             instruction
             ,
             that
             cause
             to
             erre
             from
             the
             words
             of
             knowledge
             .
             And
             the
             Instructions
             that
             cause
             us
             to
             erre
             ,
             or
             the
             impediments
             in
             that
             kinde
             that
             are
             to
             be
             removed
             are
             two
             fold
             .
             1.
             
             In
             our selves
             .
             2.
             
             Without
             us
             .
          
           
             
               1.
               
               Within
               us
               ,
               besides
               diverse
               others
               ,
               is
               our
               own
               reason
               which
               must
               be
               rectified
               ,
               else
               it
               will
               much
               hinder
               us
               ,
               we
               must
               not
               do
               according
               to
               that
               which
               is
               set
               down
               in
               
               
               Deuteronomie
               ,
               The
               doing
               of
               every
               man
               that
               is
               right
               in
               his
               own
               eyes
               ;
               and
               as
               the
               
               Apostle
               ,
               Walking
               in
               the
               vanity
               of
               our
               own
               mindes
               .
               And
               in
               this
               case
               we
               must
               cast
               
               down
               our
               imaginations
               ,
               all
               our
               strong
               holds
               ,
               and
               high
               mountains
               of
               carnall
               and
               corrupt
               
               reason
               ,
               and
               bring
               them
               into
               captivity
               and
               obedience
               ,
               as
               in
               the
               mysterie
               of
               the
               
               Trinity
               ,
               and
               the
               other
               high
               mysteries
               of
               faith
               .
            
             
               2.
               
               The
               impediments
               without
               us
               are
               ,
               1.
               
               Taking
               religion
               from
               our
               fathers
               onely
               
               by
               tradition
               ,
               by
               inheritance
               as
               left
               to
               us
               by
               our
               Elders
               .
               Such
               things
               as
               our
               fathers
               taught
               us
               ,
               we
               will
               do
               .
               Our
               rule
               in
               this
               must
               be
               ,
               
                 Scrutamini
                 Scripturas
              
               ,
               search
               the
               Scriptures
               ,
               and
               receive
               nothing
               by
               tradition
               where
               we
               finde
               it
               contrary
               to
               this
               rule
               .
               2.
               
               It
               is
               said
               of
               Jehoshaphat
               ,
               that
               he
               sought
               the
               Lord
               of
               his
               fathers
               ,
               and
               walked
               
               in
               his
               commandments
               ,
               and
               not
               after
               the
               trade
               or
               doings
               of
               Israel
               .
               The
               custom
               or
               fashion
               of
               the
               place
               or
               times
               is
               an
               impediment
               without
               us
               which
               must
               be
               removed
               ,
               
               except
               it
               agree
               with
               our
               rule
               :
               for
               there
               are
               evil
               times
               ,
               as
               the
               Prophet
               speaks
               ,
               and
               
               what
               fashions
               the
               people
               then
               used
               he
               shews
               the
               verse
               before
               .
               You
               shall
               not
               go
               haughtily
               ,
               faith
               another
               ,
               for
               the
               times
               are
               evil
               .
               And
               there
               are
               perilous
               times
               ,
               as
               the
               
               Apostle
               calls
               them
               ,
               where
               evil
               examples
               and
               fashions
               by
               many
               are
               followed
               :
               but
               
               these
               we
               must
               leave
               .
            
          
           
             The
             rules
             of
             direction
             in
             the
             use
             of
             means
             follow
             next
             in
             order
             ,
             of
             which
             (
             because
             
             the
             means
             have
             been
             formerly
             handled
             )
             we
             will
             speak
             the
             lesse
             .
             And
             1.
             for
             them
             that
             desire
             to
             attain
             to
             this
             knowledge
             ,
             this
             is
             a
             rule
             .
             They
             are
             to
             have
             a
             firm
             perswasion
             that
             this
             knowledge
             is
             absolutely
             necessary
             .
             That
             it
             is
             the
             
               unum
               necessarium
            
             which
             our
             Saviour
             tells
             Martha
             of
             .
             
          
           
             2.
             
             That
             (
             as
             Christ
             also
             said
             )
             first
             seek
             the
             kingdom
             of
             God
             ,
             and
             the
             righteousnesse
             thereof
             ,
             and
             all
             other
             things
             shall
             be
             added
             :
             so
             this
             knowledge
             is
             to
             be
             sought
             after
             
             in
             the
             first
             place
             ,
             for
             we
             have
             no
             warrant
             that
             our
             other
             studies
             shall
             be
             sanctified
             ,
             or
             other
             knowledge
             prosper
             without
             this
             :
             but
             if
             we
             look
             after
             this
             first
             ,
             sanctification
             of
             the
             other
             will
             follow
             .
          
           
           
             Vacate
             (
             according
             to
             Saint
             Jeromes
             translation
             )
             
               et
               videte
               quoniam
               ego
               sum
               Deus
               ,
            
             
             saith
             the
             〈◊〉
             .
             Be
             at
             leasure
             ,
             spend
             some
             time
             to
             know
             that
             I
             am
             God
             ,
             we
             must
             
             finde
             a
             time
             ,
             and
             that
             time
             must
             be
             our
             first
             ,
             it
             may
             be
             at
             other
             times
             this
             knowledge
             will
             not
             be
             found
             .
             Saint
             Paul
             gives
             counsel
             to
             man
             and
             wife
             not
             to
             come
             together
             
             for
             a
             time
             ,
             that
             they
             may
             give
             themselves
             to
             fasting
             and
             prayer
             ,
             If
             then
             we
             must
             abstain
             for
             a
             time
             from
             indifferent
             things
             ,
             then
             a
             majore
             ,
             from
             things
             not
             indifferent
             but
             evil
             ,
             when
             we
             spend
             our
             time
             not
             onely
             
               aliud
               agendo
            
             ,
             but
             
               male
               agendo
            
             ,
             as
             〈◊〉
             saith
             ,
             not
             onely
             in
             things
             impertinent
             but
             evil
             .
             The
             Athenians
             what
             other
             busines
             
             soever
             thy
             had
             ,
             yet
             they
             spent
             some
             time
             to
             tell
             or
             hear
             novelties
             .
             And
             it
             were
             a
             shame
             to
             us
             if
             we
             should
             not
             do
             more
             then
             they
             in
             a
             thing
             so
             necessary
             .
          
           
             Diligence
             in
             attaining
             it
             is
             also
             to
             be
             used
             ,
             that
             we
             loose
             not
             this
             time
             .
             Saint
             Augustine
             
             gives
             a
             rule
             (
             though
             a
             favorable
             one
             )
             which
             may
             serve
             till
             a
             better
             come
             
               Satis
               reputatur
               quis
               facere
               ,
               cum
               tantum
               facit
               pro
               Deo
               ,
               quantum
               facit
               pro
               mundo
               ,
            
             If
             a
             man
             spend
             ,
             but
             as
             much
             pains
             for
             God
             ,
             as
             he
             doth
             for
             the
             world
             ,
             it
             is
             sufficient
             .
             And
             I
             wish
             we
             would
             do
             that
             ,
             bestow
             but
             as
             much
             diligence
             in
             Gods
             Laws
             as
             on
             the
             poenall
             Laws
             of
             a
             prince
             .
             For
             all
             the
             statuts
             of
             Omri
             are
             kept
             saith
             the
             Prophet
             ,
             and
             all
             
             the
             works
             of
             the
             house
             of
             Ahab
             ,
             and
             ye
             walk
             in
             their
             counsels
             ,
             we
             might
             attain
             
             to
             some
             knowledge
             ,
             if
             we
             would
             take
             that
             pains
             to
             study
             Gods
             Law
             ,
             which
             we
             take
             to
             do
             evil
             .
          
           
             If
             any
             of
             you
             want
             wisdome
             (
             saith
             the
             Apostle
             )
             let
             him
             ask
             of
             God.
             And
             Solomon
             
             
             the
             wisest
             among
             the
             sons
             of
             men
             ,
             saith
             that
             it
             is
             a
             point
             of
             wisdome
             to
             
             know
             whose
             gift
             it
             was
             ,
             how
             to
             attain
             to
             it
             .
             and
             therefore
             in
             the
             next
             chapter
             
             he
             makes
             his
             prayer
             to
             God
             for
             it
             .
             This
             prayer
             is
             also
             set
             down
             in
             the
             book
             of
             the
             
             kings
             ,
             and
             (
             which
             is
             more
             )
             the
             text
             saith
             ,
             that
             the
             speech
             〈◊〉
             the
             Lord
             ,
             that
             
             Solomon
             had
             asked
             this
             thing
             .
          
           
             When
             we
             have
             attained
             to
             knowledge
             we
             must
             as
             is
             required
             in
             Deut.
             1.
             bring
             
             
             it
             into
             our
             heart
             (
             that
             is
             past
             the
             brain
             )
             2.
             we
             must
             whet
             or
             Catechize
             our
             children
             ,
             for
             Catechizing
             in
             the
             principles
             must
             be
             diligently
             observed
             ,
             3.
             
             We
             must
             talk
             of
             Gods
             statutes
             ,
             that
             is
             ,
             use
             conference
             ,
             4.
             
             We
             must
             write
             them
             ,
             which
             includes
             also
             reading
             ,
             both
             fruitful
             .
             5.
             
             We
             must
             binde
             them
             before
             our
             eyes
             ,
             which
             implyes
             meditation
             ,
             6.
             
             We
             must
             bind
             it
             about
             our
             hands
             (
             a
             thing
             unusual
             in
             these
             dayes
             )
             but
             yet
             as
             in
             physick
             it
             is
             a
             rule
             
               per
               brachiam
               fit
               judicium
               de
               corde
               ,
            
             The
             pulse
             comes
             from
             the
             heart
             to
             the
             hands
             ,
             so
             in
             Divinity
             ,
             by
             the
             arm
             ,
             practise
             and
             excercise
             is
             meant
             ,
             and
             this
             is
             to
             binde
             it
             on
             our
             armes
             .
          
           
             It
             is
             a
             good
             way
             to
             make
             a
             conscience
             to
             practise
             what
             we
             know
             .
             Saint
             Bernard
             saith
             ,
             
               Quod
               datur
               〈◊〉
               ,
               quod
               aperitur
               〈◊〉
               ,
               id
               exerce
               ,
            
             practise
             what
             we
             have
             attained
             by
             prayer
             and
             industry
             :
             for
             the
             contrary
             ,
             not
             practising
             what
             we
             know
             ,
             brings
             
               coecitates
               poenales
            
             for
             
               illicitas
               cupiditates
            
             ,
             The
             heathen
             man
             saith
             ,
             that
             he
             that
             hath
             an
             habit
             of
             Justice
             ,
             shall
             be
             able
             to
             say
             more
             of
             it
             then
             he
             that
             hath
             a
             perfect
             speculation
             of
             all
             the
             Ethicks
             .
             So
             the
             meanest
             man
             that
             hath
             practised
             his
             knowledge
             ,
             shall
             be
             able
             to
             say
             more
             of
             God
             and
             Religion
             ,
             then
             the
             most
             learned
             that
             hath
             not
             practised
             .
             It
             is
             in
             divinity
             as
             in
             other
             things
             
               Exercitium
               signum
               est
               〈◊〉
            
             and
             so
             
               signum
               scientiae
            
             ,
             practise
             is
             the
             signe
             of
             power
             ,
             and
             so
             of
             knowledge
             .
          
           
             It
             is
             a
             true
             saying
             ,
             that
             the
             best
             rule
             to
             judge
             of
             the
             Consequence
             is
             by
             the
             
             Antecedent
             ,
             as
             if
             fear
             be
             wanting
             ,
             there
             can
             be
             no
             Love
             ,
             if
             love
             be
             away
             ,
             there
             can
             be
             no
             obedience
             ,
             but
             especially
             if
             humility
             be
             wanting
             ,
             there
             can
             be
             no
             saving
             knowledge
             .
             Saint
             Augustines
             prayer
             was
             ,
             
               Domine
               noverim
               te
               ,
               noverim
               me
               ,
            
             and
             adds
             that
             no
             man
             knows
             God
             ,
             that
             knoweth
             not
             himself
             .
             And
             
               vera
               scientia
               non
               facit
               〈◊〉
               exultantem
               ,
               sed
               lamentantem
               ,
            
             True
             knowledge
             puffs
             not
             up
             ,
             but
             dejects
             a
             man
             ,
             and
             the
             Heathen
             man
             could
             say
             
               Inter
               sapientes
               sapientior
               qui
               〈◊〉
            
             ,
             he
             is
             the
             wisest
             among
             the
             wise
             that
             is
             humblest
             ,
             and
             he
             that
             hath
             a
             conceit
             of
             himself
             can
             never
             come
             to
             kowledge
             .
             
          
           
             Aristotle
             in
             his
             Metaphysiks
             saith
             ,
             
               Scientis
               est
               ordinare
            
             ,
             he
             is
             wise
             that
             can
             order
             his
             doings
             ,
             prefer
             every
             thing
             according
             to
             order
             ;
             as
             in
             divinity
             knowledge
             of
             God
             which
             brings
             life
             eternal
             ,
             should
             be
             prefered
             before
             other
             knowledge
             which
             brings
             onely
             temporal
             profit
             .
             But
             we
             do
             contrary
             ,
             for
             it
             is
             a
             common
             order
             with
             us
             ,
             as
             to
             prefer
             private
             profit
             before
             publick
             ,
             so
             to
             place
             temporal
             things
             before
             eternal
             ,
             and
             the
             knowledge
             of
             the
             one
             before
             the
             knowledge
             of
             the
             other
             ,
             which
             is
             a
             signe
             that
             our
             knowledge
             is
             not
             rightly
             ordered
             .
          
           
           
             The
             Apostle
             saith
             ,
             we
             must
             not
             be
             children
             in
             knowledge
             ,
             that
             is
             ,
             carried
             away
             
             with
             every
             false
             winde
             of
             doctrine
             ,
             but
             must
             be
             rooted
             and
             grounded
             ,
             that
             we
             
             may
             be
             stedfast
             in
             the
             truth
             ;
             not
             clouds
             without
             water
             ,
             carried
             away
             with
             every
             winde
             ,
             as
             Saint
             Jude
             hath
             it
             ,
             and
             like
             waves
             of
             the
             sea
             ,
             that
             is
             ,
             carried
             with
             the
             tide
             ,
             here
             with
             the
             ebbe
             ,
             and
             there
             with
             the
             flood
             ,
             as
             it
             is
             in
             our
             times
             .
          
           
             The
             last
             rule
             is
             ,
             we
             must
             not
             hinder
             knowledge
             in
             others
             ,
             either
             by
             authority
             ,
             commandment
             ,
             permission
             or
             counsel
             ,
             but
             provoke
             others
             to
             it
             ,
             and
             increase
             it
             in
             them
             as
             much
             can
             be
             .
             Our
             knowledge
             must
             be
             to
             help
             others
             ,
             and
             that
             three
             wayes
             .
          
           
             
               1.
               
               In
               teaching
               them
               that
               are
               ignorant
               .
            
             
               2.
               
               In
               satisfying
               them
               that
               doubt
               ,
               and
               strengthning
               them
               that
               waver
               .
            
             
               3.
               
               In
               comforting
               the
               distressed
               and
               afflicted
               conscience
               .
            
          
           
             And
             thus
             much
             for
             knowledge
             ,
             the
             first
             duty
             of
             the
             minde
             .
          
        
         
           
             CHAP.
             VII
             .
          
           
             
               The
               second
               Inward
               vertue
               Commanded
               in
               the
               first
               precept
               ,
               is
               faith
               .
               Reasons
               for
               the
               necessity
               of
               faith
               .
               Addition
               8.
               
               Concerning
               the
               evidence
               of
               faith
               ,
               and
               Freedome
               of
               assent
               .
               The
               certainty
               of
               faith
               .
               Of
               unbeleif
               ,
               Addition
               9.
               
               Concerning
               the
               nature
               of
               faith
               .
               means
               of
               beleeving
               .
               Of
               Trust
               in
               God
               for
               things
               temporal
               .
               The
               trial
               of
               our
               trust
               .
               six
               signes
               of
               faith
               .
            
          
           
             THe
             next
             inward
             vertue
             of
             the
             minde
             ,
             is
             faith
             .
             This
             supposes
             a
             knowledge
             of
             
             the
             object
             or
             things
             to
             be
             beleeved
             ,
             which
             being
             propounded
             sufficiently
             ,
             as
             credible
             ,
             our
             assent
             thereto
             is
             called
             faith
             ,
             which
             rests
             upon
             divine
             authority
             ,
             though
             it
             see
             not
             the
             proper
             reasons
             to
             enforce
             assent
             ;
             for
             seeing
             we
             cannot
             by
             meer
             natural
             reason
             attain
             sufficient
             knowledge
             of
             supernatural
             truthes
             ,
             but
             that
             divine
             revelation
             is
             needfull
             ,
             therefore
             besides
             natural
             knowledge
             ,
             faith
             is
             necessary
             ,
             which
             reecives
             them
             for
             this
             authority
             of
             the
             speaker
             .
             To
             explain
             this
             .
             There
             is
             in
             every
             proposition
             an
             affirmation
             or
             a
             denial
             .
             1.
             
             Sometimes
             a
             man
             holdeth
             neither
             part
             ,
             because
             he
             sees
             that
             equall
             reasons
             may
             be
             brought
             on
             both
             sides
             ;
             and
             that
             is
             called
             doubting
             ,
             2.
             
             If
             we
             encline
             to
             one
             part
             ,
             yet
             so
             as
             we
             feare
             the
             reasons
             of
             the
             other
             part
             
             may
             be
             true
             ;
             then
             it
             is
             called
             Opinion
             .
             As
             Agrippa
             was
             almost
             perswaded
             to
             
             be
             a
             Christian
             ,
             3.
             
             If
             we
             consent
             to
             one
             part
             ,
             that
             is
             called
             kowledge
             ,
             which
             goes
             beyond
             both
             the
             other
             ,
             and
             arises
             from
             evidence
             and
             assurance
             of
             the
             truth
             .
          
           
             Knowledge
             is
             threesold
             .
          
           
             
               1.
               
               By
               sense
               .
            
             
               2.
               
               By
               discourse
               of
               reason
               .
            
             
               3.
               
               By
               relation
               of
               other
               men
               :
               and
               this
               is
               properly
               faith
               .
            
          
           
             1.
             
             Knowledge
             by
             sense
             is
             such
             as
             was
             that
             of
             Josephs
             brethren
             ,
             that
             had
             seen
             him
             before
             they
             sold
             him
             into
             Egypt
             ,
             and
             therefore
             knew
             him
             .
          
           
             2.
             
             Knowledge
             by
             discourse
             .
             Such
             as
             Jacobs
             was
             ,
             when
             he
             saw
             the
             chariots
             
             come
             out
             of
             Egypt
             ,
             he
             conceived
             straightway
             that
             his
             son
             was
             alive
             .
          
           
             3.
             
             That
             by
             relation
             of
             others
             ;
             as
             Jacob
             knew
             that
             his
             son
             yet
             lived
             ,
             when
             his
             sons
             told
             him
             so
             .
          
           
             1.
             
             For
             the
             first
             ,
             when
             a
             thing
             cannot
             be
             present
             to
             the
             sense
             ,
             then
             must
             we
             rely
             upon
             the
             third
             [
             Relation
             .
             ]
             The
             Queen
             of
             Sheba
             did
             first
             heare
             of
             Solomons
             wisdome
             
             in
             her
             own
             land
             ,
             before
             she
             came
             and
             heard
             him
             her self
             .
          
           
             2.
             
             For
             point
             of
             reason
             ,
             ther
             's
             nothing
             absent
             from
             that
             ,
             but
             that
             which
             is
             supernatural
             and
             above
             our
             understanding
             ;
             when
             a
             thing
             exceedeth
             the
             capacity
             of
             meer
             natural
             reason
             without
             divine
             illumination
             ,
             as
             we
             see
             in
             Nicodemus
             ,
             a
             great
             Rabbi
             in
             
             Israel
             .
             For
             concerning
             mysteries
             in
             religion
             ,
             the
             Apostle
             saith
             out
             of
             the
             prophet
             ,
             eye
             
             hath
             not
             seen
             ,
             or
             eare
             heard
             ,
             nor
             hath
             it
             entered
             into
             the
             heart
             of
             man
             :
             that
             is
             ,
             they
             
             exceed
             both
             the
             capacity
             of
             the
             sense
             and
             reason
             ,
             and
             therefore
             we
             must
             come
             to
             the
             third
             way
             ,
             which
             is
             by
             faith
             ;
             for
             as
             Job
             speaks
             .
             God
             is
             great
             ,
             and
             we
             know
             
             
             him
             not
             ,
             neither
             〈◊〉
             the
             number
             of
             his
             years
             be
             〈◊〉
             :
             therefore
             it
             must
             necessarily
             
             follow
             ,
             
               Nisi
               credider
               it
               is
               non
               stabiliemini
               ,
            
             as
             the
             Prophet
             assures
             us
             ,
             if
             ye
             will
             not
             beleeve
             ,
             ye
             shall
             not
             be
             established
             .
             And
             yet
             this
             restrains
             us
             not
             so
             far
             ,
             but
             that
             after
             we
             have
             beleeved
             ,
             we
             may
             search
             after
             a
             reason
             ,
             that
             we
             may
             be
             able
             and
             ready
             (
             as
             the
             Apostle
             bids
             us
             )
             alwayes
             to
             give
             an
             answer
             to
             every
             man
             that
             asketh
             a
             reason
             
             of
             the
             hope
             that
             is
             in
             us
             .
             For
             grace
             doth
             not
             annihilate
             and
             make
             nature
             voyd
             ;
             faith
             is
             aboue
             ,
             and
             not
             contrary
             to
             right
             reason
             ,
             it
             is
             as
             a
             greater
             light
             to
             the
             lesse
             ,
             yea
             
               religio
               est
               summa
               ratio
            
             ,
             it
             is
             the
             quintessence
             of
             reason
             ,
             or
             reason
             exalted
             or
             elevated
             .
             But
             we
             are
             to
             use
             reason
             ,
             as
             the
             hand-maid
             to
             faith
             ,
             (
             for
             faith
             must
             bring
             the
             understanding
             of
             man
             into
             captivity
             to
             the
             obedience
             of
             Christ
             ,
             as
             Saint
             Paul
             
             saith
             )
             and
             we
             must
             expect
             from
             the
             holy
             Ghost
             the
             teaching
             of
             these
             things
             ,
             which
             
             our
             nature
             neither
             can
             nor
             is
             able
             to
             conceive
             .
          
           
             Now
             faith
             differs
             from
             science
             thus
             .
             In
             science
             there
             is
             first
             an
             enquiry
             after
             the
             reasons
             and
             causes
             ,
             and
             then
             the
             assent
             follows
             .
             But
             in
             faith
             there
             is
             first
             the
             assent
             ,
             and
             then
             the
             understanding
             of
             that
             to
             which
             we
             have
             assented
             
               Auditu
               〈◊〉
            
             ,
             by
             the
             
             hearing
             follows
             .
             Assoon
             as
             they
             heare
             of
             me
             they
             shall
             obey
             me
             ,
             saith
             God.
             It
             is
             
               conceptus
               cum
               assensu
            
             ,
             because
             the
             object
             of
             our
             faith
             is
             not
             propounded
             with
             such
             evidence
             to
             the
             understanding
             ,
             as
             to
             constrain
             us
             to
             beleeve
             ,
             but
             the
             will
             holdeth
             the
             understanding
             prisoner
             ,
             and
             keepeth
             it
             captive
             .
          
           
             
               Thus
               faith
               becoms
               a
               free
               act
               ,
               an
               act
               of
               obedience
               ;
               whereas
               if
               things
               were
               propounded
               with
               that
            
             
             
               evidence
               that
               we
               could
               not
               distrust
               ,
               there
               could
               be
               〈◊〉
               place
               for
               freedom
               of
               obedience
               in
               beleeving
               :
            
             
             
               God
               hath
               so
               ordered
               it
               ,
               that
               matters
               of
               faith
               are
               propounded
               ,
               as
            
             summe
             credibilia
             ,
             
               highly
               credible
               ,
               such
               that
               in
               prudence
               we
               may
               safely
               assent
               unto
               ,
               yet
               not
               with
               that
               evidence
               which
               necessitates
               assent
               ;
               for
               then
               there
               could
               be
               no
               trial
               of
               obedience
               in
               beleeving
               ,
               nor
               any
               pretence
               left
               for
               reward
               to
               beleevers
               ,
               or
               punishment
               to
               unbeleevers
               .
               See
               the
               Schoolmen
               generally
               ,
               and
               master
               Hookers
               〈◊〉
               .
               Of
               the
               certainty
               of
               saith
               ,
               added
               to
               his
               Eccles-politic
               .
            
          
           
             With
             the
             heart
             man
             beleeveth
             ,
             faith
             the
             Apostle
             ,
             belief
             being
             an
             act
             of
             the
             understanding
             ,
             it
             should
             come
             first
             
               a
               mente
            
             ,
             but
             he
             saith
             there
             ,
             we
             must
             
               corde
               〈◊〉
            
             ,
             for
             
             the
             will
             hath
             an
             especial
             act
             in
             it
             .
          
           
             Now
             the
             reason
             why
             it
             pleased
             God
             thus
             to
             order
             the
             matter
             in
             production
             of
             faith
             is
             ,
             because
             if
             reason
             of
             it self
             could
             have
             attained
             to
             the
             things
             pertaining
             to
             God
             ,
             little
             or
             no
             glory
             at
             all
             had
             come
             to
             God
             by
             it
             .
             Again
             ,
             seeing
             matters
             of
             faith
             cannot
             be
             attained
             by
             reason
             ,
             this
             shews
             the
             vanity
             of
             the
             wisdom
             of
             the
             flesh
             ,
             and
             we
             may
             see
             how
             God
             doth
             confound
             and
             abase
             it
             .
             For
             in
             Religion
             ,
             the
             ground
             is
             contrary
             to
             that
             in
             Philosophy
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             to
             beleeve
             ,
             is
             the
             way
             of
             Philosophy
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             beleeve
             ,
             of
             divinity
             ,
             at
             which
             Lucian
             scoffed
             .
          
           
             For
             the
             warrant
             of
             beleeving
             or
             assenting
             before
             we
             know
             ,
             something
             hath
             been
             said
             before
             :
             we
             will
             adde
             a
             little
             more
             in
             this
             place
             .
             Saint
             Cyrill
             in
             his
             fift
             〈◊〉
             .
             
               Cyprian
               ,
               Chrysostome
            
             ,
             and
             other
             of
             the
             ancient
             fathers
             prove
             against
             Philosophers
             ,
             that
             
               Quic
               quid
               fit
               ,
               fide
               fit
               ,
            
             whatsoever
             is
             done
             ,
             is
             done
             by
             faith
             .
             This
             appeares
             in
             all
             civill
             affaires
             wherein
             men
             go
             upon
             a
             civill
             faith
             ,
             without
             certain
             knowledge
             of
             the
             things
             ,
             and
             therefore
             much
             more
             in
             matters
             of
             religion
             ,
             which
             are
             supernatural
             ,
             may
             we
             live
             by
             faith
             .
             Thus
             we
             see
             the
             husbandman
             ,
             who
             though
             he
             sees
             the
             weather
             unkindly
             &c.
             yet
             fits
             himself
             to
             till
             and
             sow
             his
             ground
             ,
             and
             bestows
             his
             cost
             ,
             though
             he
             have
             no
             demonstrative
             knowledge
             ,
             whether
             he
             shall
             reape
             any
             profit
             or
             no.
             And
             so
             the
             Merchants
             ,
             though
             their
             goods
             and
             ships
             are
             subject
             to
             storms
             ,
             pyrats
             &c.
             yet
             they
             run
             the
             hazard
             ,
             and
             adventure
             upon
             this
             Civill
             faith
             ,
             So
             in
             marriage
             ,
             though
             some
             may
             be
             barren
             ,
             yet
             they
             marry
             in
             hope
             to
             have
             children
             ,
             and
             so
             in
             warfare
             ,
             though
             the
             victory
             be
             uncertain
             ,
             yet
             the
             souldier
             goes
             one
             to
             battel
             &c.
             
             The
             Schoolmen
             after
             the
             fathers
             goe
             a
             subtiller
             way
             to
             work
             ,
             and
             hold
             ,
             that
             
               〈◊〉
               〈◊〉
               ,
               fide
               scitur
            
             ,
             that
             we
             beleeve
             even
             those
             things
             we
             know
             :
             for
             by
             our
             senses
             and
             understanding
             we
             know
             many
             things
             ,
             and
             herein
             they
             are
             our
             witnesses
             ,
             which
             we
             beleeve
             ,
             yet
             all
             confesse
             ,
             that
             these
             witnesses
             are
             very
             doubtfull
             in
             many
             things
             .
          
           
             For
             the
             eye
             ,
             which
             is
             the
             most
             certain
             and
             chiefe
             of
             all
             the
             outward
             senses
             ,
             because
             it
             apprehendeth
             more
             differences
             ,
             and
             apprehends
             its
             object
             after
             a
             more
             special
             and
             spiritual
             manner
             :
             yet
             they
             which
             are
             skilful
             in
             the
             Optiques
             ,
             reckon
             up
             20
             wayes
             
             
             how
             it
             may
             be
             deceived
             ,
             and
             what
             greatimperfections
             are
             in
             it
             .
             And
             for
             our
             reason
             or
             understanding
             ,
             we
             see
             how
             uncertain
             it
             is
             in
             our
             younger
             yeers
             ,
             and
             how
             we
             correct
             former
             errours
             ,
             as
             we
             grow
             in
             years
             ,
             when
             we
             are
             children
             we
             speak
             as
             children
             ,
             
             reason
             as
             children
             ,
             and
             conceive
             as
             they
             do
             ,
             but
             when
             we
             are
             men
             we
             put
             away
             childish
             things
             .
             Ploughmen
             cannot
             reason
             of
             the
             formall
             causes
             of
             things
             ,
             because
             they
             cannot
             see
             them
             ,
             but
             tell
             them
             of
             labour
             ,
             that
             they
             can
             conceive
             ,
             and
             so
             in
             respect
             of
             a
             more
             sublime
             understanding
             they
             come
             far
             short
             .
             And
             therfore
             we
             also
             may
             be
             deceived
             in
             things
             that
             are
             above
             us
             .
             and
             therefore
             the
             third
             way
             of
             knowledge
             that
             is
             by
             relation
             is
             necessary
             .
          
           
             The
             certainty
             of
             faith
             is
             grounded
             upon
             the
             condition
             and
             qualitie
             of
             the
             relaters
             ,
             and
             hath
             onely
             two
             exceptions
             .
          
           
             
               1.
               
               Either
               against
               the
               authors
               ,
               that
               they
               want
               skill
               ,
               and
               are
               ignorant
               of
               the
               things
               they
               relate
               .
            
             
               2.
               
               Or
               else
               that
               they
               are
               such
               upon
               whose
               fidelity
               we
               cannot
               rely
               .
            
          
           
             Now
             in
             either
             of
             these
             cases
             if
             the
             party
             relating
             want
             skill
             and
             cannot
             relate
             the
             truth
             ,
             or
             is
             not
             honest
             ,
             and
             will
             not
             ,
             his
             testimony
             is
             not
             to
             be
             taken
             .
             So
             then
             there
             is
             no
             more
             certaine
             way
             then
             this
             ,
             that
             whereas
             the
             knowledge
             of
             faith
             ,
             and
             grounds
             of
             Religion
             are
             to
             be
             built
             upon
             such
             witnesses
             ,
             as
             want
             neither
             skill
             nor
             fidelity
             ,
             but
             for
             their
             skill
             can
             ,
             and
             for
             their
             faithfulnesse
             will
             deliver
             the
             truth
             ,
             we
             are
             to
             embrace
             what
             they
             deliver
             as
             certain
             truths
             .
          
           
             The
             Apostle
             saith
             not
             ,
             I
             beleeve
             whom
             I
             know
             ,
             but
             
               scio
               cuicredo
            
             ,
             I
             know
             whom
             
             I
             beleeve
             .
             We
             know
             that
             whom
             we
             beleeve
             is
             Amen
             ,
             just
             and
             true
             .
             That
             cannot
             lie
             ,
             
             
             a
             faithful
             witnes
             ,
             it
             is
             a
             thing
             impossible
             for
             him
             so
             to
             do
             .
             
          
           
             And
             for
             the
             manner
             of
             giving
             his
             testimony
             .
             The
             termes
             in
             Scripture
             are
             1.
             
             
               Dictum
               Jehovaeh
            
             ,
             and
             
               Dixit
               〈◊〉
            
             ,
             the
             word
             of
             the
             Lord
             ,
             and
             thus
             saith
             the
             Lord.
             And
             because
             mans
             stipulation
             and
             promise
             is
             more
             certain
             then
             his
             bare
             affirmation
             ,
             
             therefore
             God
             hath
             made
             promises
             to
             us
             ,
             and
             his
             promises
             are
             precious
             ,
             as
             the
             
             Apostle
             saith
             .
             3.
             
             And
             for
             our
             greater
             comfort
             and
             assurance
             hath
             confirmed
             his
             promise
             
             with
             an
             oath
             .
             4.
             
             Again
             ,
             because
             if
             we
             have
             a
             mans
             handwriting
             ,
             we
             give
             greater
             
             credit
             to
             that
             then
             toan
             oath
             ,
             we
             have
             his
             own
             handwriting
             ,
             written
             with
             his
             
             own
             finger
             .
             5.
             
             And
             for
             confirmation
             of
             that
             he
             hath
             put
             to
             his
             feal
             .
             6.
             
             And
             lastly
             ,
             
             (
             beyond
             which
             no
             man
             goeth
             ,
             nor
             any
             man
             desireth
             more
             to
             strengthen
             a
             promise
             )
             
             he
             hath
             given
             an
             carnest
             penny
             ,
             a
             true
             Gods
             penny
             as
             we
             call
             it
             .
          
           
             1.
             
             Now
             that
             which
             may
             be
             objected
             against
             this
             is
             ,
             that
             the
             immediate
             voice
             of
             God
             is
             not
             now
             amongst
             us
             ,
             and
             that
             which
             we
             heare
             is
             from
             
               Moses
               ,
               Esay
            
             ,
             Saint
             Matthew
             Saint
             
               Paul
               &c.
            
             
             Yet
             this
             we
             must
             know
             ,
             that
             though
             we
             heare
             it
             from
             them
             ,
             being
             but
             men
             ,
             yet
             did
             they
             not
             speake
             of
             themselves
             ,
             not
             of
             their
             own
             braines
             ,
             but
             as
             they
             were
             inspired
             by
             the
             holy
             Ghost
             .
             And
             this
             Saint
             Peter
             tells
             us
             ,
             
             the
             Prophecy
             (
             saith
             he
             )
             came
             not
             in
             old
             time
             by
             the
             will
             of
             man
             :
             but
             holy
             men
             of
             God
             spake
             as
             they
             were
             moved
             by
             the
             holy
             Ghost
             .
             For
             a
             Prince
             usually
             speaketh
             not
             to
             the
             people
             immediatly
             from
             his
             own
             mouth
             ,
             but
             by
             Edicts
             and
             proclamations
             published
             by
             others
             in
             his
             name
             .
             And
             as
             the
             Scepter
             or
             mace
             which
             is
             delivered
             to
             them
             that
             publish
             those
             Edicts
             is
             a
             signe
             and
             token
             that
             they
             come
             from
             and
             for
             the
             Prince
             ,
             so
             the
             Scepter
             of
             Gods
             extraordinary
             power
             was
             committed
             to
             his
             Prophets
             ,
             Apostles
             &c.
             
             The
             Jews
             required
             no
             more
             then
             a
             signe
             of
             our
             Saviour
             ,
             which
             with
             them
             was
             the
             Scepter
             .
             And
             our
             Savionr
             desired
             no
             more
             of
             them
             then
             that
             ,
             if
             
             they
             would
             not
             beleeve
             him
             for
             his
             words
             ,
             yet
             they
             should
             for
             his
             works
             .
             And
             
             
             that
             if
             he
             had
             not
             done
             among
             them
             ,
             the
             works
             which
             no
             other
             man
             did
             ,
             (
             those
             were
             his
             miracles
             ,
             )
             they
             mighe
             have
             been
             excused
             for
             their
             unbeleefe
             .
             Upon
             which
             Saint
             Augustine
             saith
             ,
             that
             either
             we
             must
             grant
             that
             they
             were
             done
             ,
             or
             else
             ,
             that
             without
             miracles
             all
             the
             world
             was
             converted
             ,
             and
             became
             Christians
             ,
             which
             is
             a
             greater
             miracle
             then
             all
             the
             rest
             which
             he
             did
             ,
             and
             so
             we
             must
             grant
             miracles
             whether
             we
             will
             or
             no.
             And
             this
             is
             our
             warrant
             that
             these
             men
             ,
             the
             Prophets
             and
             Apostles
             came
             from
             God
             ,
             and
             that
             God
             hath
             spoken
             to
             us
             by
             them
             .
          
           
             2.
             
             The
             next
             quere
             is
             ,
             whether
             he
             is
             able
             to
             performe
             those
             things
             which
             he
             hath
             promised
             by
             them
             .
             To
             that
             we
             say
             with
             the
             Angell
             ,
             that
             with
             God
             nothing
             
             shall
             be
             unpossible
             .
             The
             Prophet
             saith
             ,
             His
             hands
             are
             not
             shortned
             ,
             it
             is
             able
             to
             reach
             all
             
             things
             .
             When
             Moses
             mistrusted
             Gods
             providence
             to
             feed
             600000
             men
             ,
             saying
             shall
             
             
             all
             the
             flocks
             and
             the
             herds
             be
             slain
             ,
             or
             all
             the
             fish
             of
             the
             sea
             be
             gathered
             together
             to
             suffice
             them
             ?
             God
             answered
             ,
             is
             the
             Lords
             hand
             waxed
             short
             ?
             Thou
             shalt
             see
             whether
             my
             word
             shall
             come
             to
             passe
             or
             not
             .
          
           
             3.
             
             Lastly
             ,
             for
             his
             Will
             ,
             take
             a
             place
             of
             a
             Father
             for
             all
             ,
             
               Scio
               pcsse
               ,
               scio
               scire
               ,
               cupere
               ,
            
             
             velle
             ,
             for
             ,
             The
             Lord
             is
             good
             to
             them
             that
             trust
             in
             him
             ,
             to
             the
             soul
             that
             seeketh
             him
             .
          
           
             That
             faith
             is
             necessary
             ,
             may
             be
             thus
             proved
             ,
             it
             is
             called
             the
             substance
             of
             things
             hoped
             for
             ,
             and
             the
             evidence
             ,
             ground
             ,
             or
             demonstration
             of
             things
             not
             seen
             ;
             both
             
             which
             argue
             the
             necessity
             of
             it
             ;
             for
             
               in
               totis
               ordinatis
            
             ,
             (
             as
             Religion
             hath
             its
             order
             )
             the
             first
             part
             is
             
               substantia
               reliquorum
            
             ,
             as
             the
             substance
             of
             a
             house
             is
             in
             the
             foundation
             ,
             of
             a
             ship
             in
             the
             Stern
             ,
             of
             a
             tree
             in
             the
             root
             .
             The
             Apostle
             compareth
             it
             to
             a
             foundation
             ,
             and
             to
             a
             root
             ,
             and
             he
             saith
             there
             is
             
               naufragium
               fidei
            
             ,
             a
             shipwrack
             of
             faith
             ,
             and
             
             so
             consequently
             it
             is
             compared
             to
             the
             sterne
             of
             a
             ship
             .
             If
             faith
             then
             be
             necessary
             ,
             as
             
             the
             root
             and
             foundation
             of
             all
             religion
             ,
             then
             without
             it
             nothing
             can
             be
             done
             by
             a
             Christian
             ,
             which
             is
             accepted
             of
             God
             ,
             
               ad
               salutem
            
             ,
             to
             salvation
             .
             If
             we
             stand
             ,
             it
             is
             by
             
             
             faith
             .
             If
             we
             walk
             ,
             we
             walk
             by
             faith
             ,
             whatsoever
             we
             do
             ,
             if
             we
             do
             it
             not
             by
             faith
             ,
             it
             is
             
             not
             pleasing
             to
             God
             ,
             
               ad
               salutem
            
             .
             And
             it
             is
             in
             this
             respect
             that
             faith
             is
             called
             ,
             
               Mater
               obedientiae
            
             ,
             the
             mother
             of
             obedience
             ,
             because
             all
             duties
             arise
             out
             of
             it
             .
          
           
             Luther
             hath
             a
             saying
             ,
             (
             which
             is
             true
             if
             it
             be
             taken
             in
             a
             good
             sense
             )
             that
             in
             faith
             all
             the
             Law
             is
             fulfilled
             ,
             before
             we
             have
             fulfilled
             any
             part
             of
             it
             in
             act
             ,
             because
             it
             is
             the
             root
             from
             whence
             all
             Christian
             obedience
             arises
             ,
             and
             wherin
             it
             is
             vertually
             contained
             ;
             and
             therefore
             in
             regard
             of
             the
             necessity
             of
             it
             ,
             it
             pleased
             God
             to
             reject
             all
             the
             high
             titles
             of
             the
             learned
             wise
             men
             of
             the
             world
             ,
             as
             Philosophers
             ,
             &c.
             and
             to
             entitle
             his
             flock
             onely
             by
             the
             name
             of
             believers
             .
             And
             
               Euseb.
               Emisenus
            
             gives
             a
             good
             reason
             
             for
             it
             :
             for
             the
             first
             word
             of
             a
             Christian
             is
             credo
             ,
             and
             that
             which
             maketh
             him
             a
             
             
             Christian
             ;
             if
             we
             be
             not
             faithful
             ,
             then
             are
             we
             no
             Christians
             .
             God
             giveth
             Christians
             
             no
             other
             name
             then
             he
             gives
             to
             himself
             .
             
               Fidelis
               est
               Deus
            
             ,
             God
             is
             faithful
             .
             And
             his
             
             Son
             is
             called
             the
             author
             and
             finisher
             of
             our
             faith
             ,
             and
             his
             word
             is
             called
             ,
             
               sermo
               fidelis
            
             ,
             
             the
             word
             of
             faith
             ,
             and
             his
             family
             ,
             the
             houshold
             of
             saith
             ,
             and
             prayer
             is
             called
             by
             
             
             Saint
             James
             ,
             the
             prayer
             of
             faith
             .
             And
             Saint
             Paul
             calls
             the
             Sacraments
             ,
             the
             seals
             of
             faith
             .
          
           
             So
             we
             see
             that
             faith
             leadeth
             us
             through
             all
             duties
             :
             and
             not
             onely
             this
             ,
             but
             that
             which
             hath
             bin
             said
             of
             knowledge
             ,
             may
             be
             said
             of
             faith
             ;
             that
             it
             is
             the
             beginning
             of
             our
             blessednesse
             .
             Our
             Saviour
             saith
             to
             
               S.
               Thomas
            
             ,
             Blessed
             are
             they
             that
             have
             not
             seen
             ,
             
             and
             yet
             have
             beleeved
             .
             There
             is
             an
             apt
             similitude
             in
             the
             Prophet
             to
             express
             this
             ,
             I
             will
             betroth
             thee
             to
             me
             in
             faithfulnesse
             ,
             and
             thou
             shalt
             know
             the
             Lord.
             The
             inchoation
             
             of
             marriage
             is
             
               in
               sponsalibus
            
             ,
             when
             hands
             are
             given
             ,
             so
             are
             our
             
               sponsalia
               in
               fide
            
             in
             this
             life
             ,
             the
             marriage
             is
             consummate
             in
             heaven
             .
          
           
             It
             is
             said
             ,
             
               Qui
               non
               crediderit
               condemnabitur
            
             ,
             he
             that
             beleeveth
             not
             ,
             shall
             be
             
             damned
             ,
             nay
             further
             ,
             (
             as
             
               S.
               John
            
             hath
             it
             )
             his
             sentence
             is
             not
             deferred
             ,
             but
             it
             is
             gone
             
             already
             upon
             him
             ,
             he
             is
             condemned
             already
             .
             Therefore
             for
             the
             necessity
             of
             it
             we
             
             may
             conclude
             with
             the
             Apostle
             .
             Without
             faith
             it
             is
             impossible
             to
             please
             God.
             And
             the
             reason
             is
             ,
             because
             there
             is
             no
             man
             but
             thinks
             it
             a
             disparagement
             not
             to
             be
             credited
             ,
             and
             the
             greater
             the
             person
             ,
             the
             more
             desirous
             he
             is
             to
             be
             beleeved
             .
             A
             private
             man
             would
             be
             beleeved
             upon
             his
             honesty
             ;
             and
             a
             man
             of
             greater
             state
             upon
             his
             honour
             ;
             the
             Prince
             upon
             his
             own
             word
             ,
             he
             writes
             ,
             
               teste
               meipso
            
             ,
             to
             argue
             the
             sufficiency
             of
             his
             word
             ,
             and
             a
             disgrace
             he
             accounteth
             it
             to
             break
             it
             ,
             and
             if
             any
             of
             these
             persons
             should
             not
             be
             credited
             on
             these
             terms
             ,
             they
             would
             think
             that
             a
             great
             discourtesy
             were
             offered
             to
             them
             .
          
           
             If
             then
             there
             be
             a
             God
             ,
             he
             must
             needs
             expect
             more
             then
             a
             Prince
             ,
             and
             consequently
             he
             may
             of
             greater
             right
             say
             ,
             
               teste
               meipso
            
             ,
             because
             he
             is
             above
             all
             Princes
             .
             Job
             saith
             ,
             Is
             it
             fit
             to
             say
             to
             a
             King
             ,
             Thou
             art
             wicked
             ,
             or
             to
             Princes
             ,
             Ye
             are
             ungodly
             ?
             
             though
             they
             be
             so
             ;
             much
             lesse
             to
             a
             good
             Prince
             ,
             and
             least
             of
             all
             to
             God.
             Now
             he
             that
             beleeveth
             hath
             set
             to
             his
             seal
             that
             God
             is
             true
             .
             And
             on
             the
             contrary
             ,
             He
             
             that
             beleeveth
             not
             ,
             maketh
             God
             a
             Lyar
             :
             and
             there
             can
             be
             no
             greater
             disgrace
             to
             God
             ,
             then
             to
             say
             ,
             he
             is
             a
             Lyar.
             therefore
             
               S.
               Bernard
            
             upon
             that
             place
             ,
             
               Impossibile
               est
               sine
            
             
             
               fide
               placere
               Deo
            
             ,
             it
             is
             impossible
             to
             please
             God
             without
             faith
             ,
             saith
             ,
             
               Quomodo
               potest
               placere
               Deo
               ,
               cui
               non
               placet
               Deus
               ?
            
             how
             can
             that
             man
             please
             God
             ,
             who
             is
             not
             pleased
             with
             God
             :
             and
             such
             is
             every
             one
             that
             believes
             him
             not
             .
             And
             thus
             much
             for
             the
             necessity
             of
             faith
             .
             Now
             we
             come
             to
             our
             Rules
             .
          
           
           
             1.
             
             As
             we
             have
             seen
             the
             affirmative
             ,
             and
             what
             is
             commanded
             ,
             so
             we
             must
             see
             the
             
             negative
             ,
             and
             what
             is
             forbidden
             :
             that
             is
             unbelief
             .
             It
             is
             a
             note
             of
             the
             reprobate
             ,
             to
             be
             children
             of
             unbelief
             ,
             whether
             it
             be
             by
             the
             lifting
             up
             of
             a
             mans
             soul
             ,
             as
             the
             
             Prophet
             calleth
             it
             ,
             by
             a
             proud
             imagination
             and
             conceit
             of
             our
             own
             reason
             ,
             or
             by
             
             contempt
             ,
             or
             any
             other
             kinde
             of
             wretchednesse
             ,
             or
             carelessenesse
             ,
             when
             we
             come
             to
             hold
             Machiavels
             position
             ,
             
               Non
               curandum
               quid
               boni
               credat
               ,
               sed
               quid
               faciat
               .
            
             And
             in
             this
             case
             they
             must
             be
             punished
             with
             that
             the
             Apostle
             tells
             us
             ,
             God
             shall
             send
             them
             strong
             delusions
             that
             they
             should
             beleeve
             a
             lie
             ,
             for
             rejecting
             the
             truth
             .
             Quia
             
             
               Christum
               non
               crediderunt
               in
               nomine
               Patris
               venientem
               ,
               veniet
               alius
               nomine
               suo
               ,
               &
               praevalebit
               ,
               eique
               credent
               ,
            
             because
             they
             beleeved
             not
             Christ
             coming
             in
             the
             Fathers
             Name
             ,
             there
             shall
             another
             come
             in
             his
             own
             name
             ,
             and
             prevail
             ,
             him
             they
             shall
             beleeve
             :
             so
             shall
             it
             happen
             to
             those
             that
             will
             not
             cleave
             to
             the
             truth
             ,
             they
             shall
             be
             given
             over
             to
             the
             untruths
             of
             this
             world
             ,
             and
             in
             the
             world
             to
             come
             ,
             that
             punishment
             shall
             befall
             them
             ,
             as
             it
             did
             to
             the
             Lord
             ,
             on
             whose
             hand
             the
             King
             leaned
             ,
             that
             would
             not
             believe
             Elisba
             that
             prophesied
             plenty
             .
             
               Videbis
               ,
               &
               non
               gustabis
            
             ,
             thou
             shalt
             see
             it
             with
             thine
             eyes
             ,
             but
             shalt
             not
             eat
             thereof
             ;
             for
             when
             he
             had
             seen
             that
             come
             to
             passe
             which
             
             the
             Prophet
             foretold
             ,
             he
             was
             troden
             to
             death
             ,
             before
             he
             could
             eat
             or
             taste
             of
             that
             
             plenty
             .
             So
             shall
             they
             that
             are
             incredulous
             see
             the
             glory
             of
             others
             ,
             but
             not
             communicate
             of
             it
             in
             the
             life
             to
             come
             .
             
               S.
               Ambrose
            
             compareth
             such
             men
             to
             a
             coal
             covered
             with
             ashes
             ,
             
               Infidelitas
               non
               potest
               claram
               narrationem
               habere
               ,
               nam
               sicut
               carbo
               cinere
               suo
               coopertus
               obcaecatur
               :
               It
               a
               &
               hi
               erroris
               tenebris
               circundati
               luce
               carebunt
               ,
            
             unbelief
             
             cannot
             have
             a
             glorious
             narration
             ,
             for
             as
             a
             coal
             covered
             with
             ashes
             is
             obscure
             ,
             so
             the
             unbelievers
             shall
             want
             light
             being
             covered
             with
             the
             darknesse
             of
             their
             errour
             .
          
           
             2.
             
             And
             as
             unbelief
             is
             forbidden
             ,
             so
             is
             also
             resting
             in
             a
             small
             measure
             of
             faith
             .
             The
             Apostle
             mentioneth
             a
             full
             measure
             of
             faith
             ,
             and
             if
             we
             want
             that
             ,
             or
             labour
             not
             to
             
             attain
             it
             at
             least
             ,
             we
             are
             not
             of
             the
             number
             of
             the
             faithful
             ,
             which
             our
             Saviour
             speaks
             
             of
             ;
             I
             have
             not
             sound
             such
             faith
             ,
             no
             not
             in
             Israel
             ;
             and
             in
             another
             place
             ,
             O
             woman
             ,
             great
             is
             thy
             faith
             .
             There
             is
             a
             great
             faith
             .
             And
             that
             of
             
               S.
               Peters
            
             was
             a
             little
             faith
             ,
             
             when
             for
             want
             of
             it
             he
             began
             to
             sink
             ,
             a
             faith
             mingled
             with
             many
             doubts
             .
             Therefore
             
             we
             are
             to
             pray
             with
             him
             in
             the
             Gospel
             ,
             
               Domine
               credo
               ,
               adjuva
               〈◊〉
            
             
             meam
             ,
             Lord
             I
             believe
             ,
             help
             thou
             mine
             unbelief
             ;
             and
             secondly
             ,
             when
             it
             is
             setled
             ,
             that
             
             it
             may
             be
             brought
             to
             a
             good
             measure
             ,
             we
             are
             to
             pray
             with
             the
             Apostles
             ,
             Lord
             ,
             increase
             
             our
             faith
             .
             Our
             faith
             must
             be
             in
             a
             full
             measure
             ,
             we
             must
             endeavour
             for
             full
             assurance
             .
             Interpreters
             think
             ,
             that
             it
             is
             a
             metaphor
             taken
             from
             a
             ship
             under
             full
             sails
             .
          
           
             The
             holy
             Ghost
             resembles
             man
             in
             this
             life
             to
             a
             Champion
             ,
             and
             therefore
             for
             his
             better
             defence
             advising
             him
             what
             weapons
             to
             furnish
             himself
             withall
             ,
             puts
             faith
             instead
             of
             all
             weapons
             .
             As
             
               Scutum
               fidei
            
             ,
             the
             shield
             of
             faith
             ,
             a
             special
             safegard
             against
             the
             
             Devil
             and
             his
             fiery
             darts
             .
             And
             against
             the
             world
             ,
             he
             saith
             ,
             This
             is
             the
             victory
             that
             
             overcometh
             the
             world
             ,
             even
             your
             faith
             .
             Lastly
             ,
             against
             the
             flesh
             ,
             he
             willeth
             us
             to
             be
             
             sober
             and
             put
             on
             the
             breastplate
             of
             faith
             .
             And
             no
             marvel
             ,
             for
             the
             Author
             to
             the
             Hebrews
             
             attributeth
             all
             the
             great
             atchievements
             of
             the
             Saints
             to
             faith
             .
             Besides
             we
             see
             that
             
             
               S.
               Peters
            
             faith
             made
             his
             body
             so
             light
             ,
             that
             he
             walked
             on
             the
             sea
             ,
             and
             sunk
             not
             :
             and
             on
             the
             other
             side
             ,
             our
             Saviours
             hands
             were
             restrained
             ,
             so
             that
             he
             could
             work
             no
             more
             
             miracles
             among
             the
             Jews
             ,
             because
             of
             their
             unbelief
             .
          
           
             So
             that
             it
             appears
             by
             this
             ,
             that
             by
             Gods
             own
             ordinance
             ,
             he
             will
             have
             helps
             of
             our
             faith
             ,
             or
             else
             he
             will
             do
             nothing
             among
             us
             :
             not
             but
             that
             he
             can
             work
             miracles
             without
             it
             ,
             but
             that
             he
             hath
             so
             ordered
             and
             disposed
             it
             .
             And
             this
             proveth
             the
             necessity
             of
             the
             concurrence
             of
             our
             faith
             ,
             with
             the
             mercy
             of
             God.
             If
             thou
             〈◊〉
             beleeve
             ,
             all
             things
             
             are
             possible
             to
             him
             that
             believeth
             .
             The
             want
             of
             faith
             hindred
             the
             working
             of
             the
             Apostles
             ;
             for
             whereas
             Christ
             had
             given
             them
             power
             to
             cast
             out
             Devils
             ,
             yet
             they
             could
             not
             dispossesse
             the
             mans
             son
             ,
             and
             asking
             the
             reason
             of
             our
             Saviour
             ,
             he
             tells
             them
             it
             was
             because
             of
             their
             unbelief
             .
             
          
           
             And
             this
             is
             more
             strange
             ,
             seeing
             that
             in
             the
             case
             of
             the
             woman
             with
             the
             issue
             of
             blood
             ,
             we
             do
             not
             finde
             that
             Christ
             spake
             a
             word
             ,
             but
             her
             faith
             cured
             her
             ,
             as
             if
             it
             had
             been
             against
             his
             will
             ,
             she
             conceiving
             ,
             that
             if
             she
             could
             but
             touch
             the
             hem
             of
             his
             garment
             she
             should
             presently
             be
             cured
             ,
             and
             Christ
             not
             aware
             of
             it
             ,
             her
             faith
             ,
             as
             Origen
             saith
             ,
             
               Vim
               〈◊〉
               Christo
            
             ,
             got
             her
             cure
             by
             force
             from
             him
             .
             And
             the
             same
             Father
             compares
             faith
             to
             the
             Loadstone
             ,
             that
             by
             a
             hidden
             quality
             and
             vertue
             attracteth
             iron
             to
             it
             .
             Neither
             is
             this
             to
             be
             marvelled
             at
             ,
             for
             it
             prevaileth
             also
             
             even
             with
             God
             himself
             ;
             for
             the
             Angel
             ,
             when
             he
             perceived
             that
             Jacobs
             faith
             was
             so
             prevalent
             that
             he
             would
             not
             let
             him
             go
             ,
             nor
             he
             could
             prevail
             against
             him
             ,
             told
             him
             that
             his
             name
             should
             be
             no
             more
             Jacob
             ,
             but
             Israel
             ,
             because
             he
             had
             power
             with
             
             God
             ,
             and
             men
             .
             Now
             if
             we
             be
             Jacobs
             and
             prevail
             with
             God
             thus
             ,
             we
             shall
             also
             prevail
             with
             men
             .
             We
             see
             that
             the
             woman
             of
             Syrophoen
             .
             gave
             our
             Saviour
             the
             foyl
             ,
             and
             
             he
             was
             forced
             to
             say
             ,
             O
             woman
             great
             is
             thy
             faith
             ,
             be
             it
             unto
             thee
             even
             as
             thou
             wilt
             ;
             for
             indeed
             faith
             is
             so
             wonderfull
             a
             thing
             that
             it
             became
             wonderful
             to
             him
             to
             whom
             
             nothing
             else
             is
             wonderful
             ,
             Christ
             himself
             wondred
             at
             the
             Centurions
             faith
             .
          
           
             To
             avoid
             errour
             we
             are
             to
             know
             ,
             that
             Divines
             make
             three
             kindes
             or
             degrees
             rather
             of
             faith
             .
             1.
             
             General
             .
             2.
             
             Legal
             .
             3.
             
             Evangelical
             .
             And
             all
             these
             are
             necessary
             in
             their
             place
             and
             order
             .
          
           
             
               1.
               
               The
               general
               stands
               in
               beleeving
               that
               God
               is
               ,
               &c.
               
               He
               that
               cometh
               to
               God
               must
               
               1.
               beleeve
               that
               God
               is
               ,
               and
               2.
               that
               he
               is
               a
               rewarder
               of
               them
               that
               seek
               him
               ,
               and
               that
               he
               will
               finde
               means
               to
               bring
               them
               to
               felicity
               .
               And
               this
               was
               the
               faith
               of
               Adam
               in
               paradise
               ,
               and
               is
               supposed
               in
               the
               other
               two
               as
               the
               foundation
               of
               all
               Religion
               .
            
             
               2.
               
               The
               Legal
               stands
               upon
               the
               Law
               ,
               and
               the
               belief
               of
               the
               promises
               and
               〈◊〉
               contained
               in
               it
               ,
               with
               the
               punishments
               and
               the
               rewards
               thereof
               ;
               Christ
               tells
               the
               
               Jews
               of
               a
               faith
               in
               the
               Law
               ;
               If
               ye
               had
               beleeved
               Moses
               ,
               ye
               would
               have
               believed
               me
               .
               This
               was
               peculiar
               to
               the
               Jews
               before
               Christ
               came
               ,
               and
               is
               not
               proper
               for
               us
               .
            
             
               3.
               
               
                 The
                 Evangelical
                 is
                 the
                 third
                 ,
                 which
                 is
                 the
                 belief
                 of
                 the
                 Gospel
                 ,
                 whereby
                 we
                 trust
              
               
               
                 and
                 relie
                 upon
                 Christ
                 for
                 〈◊〉
                 of
                 sins
                 and
                 eternal
                 life
                 ,
                 in
                 the
                 way
                 by
                 him
                 prescribed
              
               
               
                 in
                 the
                 Gospel
                 ,
                 which
                 is
                 by
                 repentance
                 and
                 new
                 obedience
                 :
                 which
                 way
                 they
                 that
                 walk
                 in
                 ,
                 are
                 said
                 to
                 believe
                 in
                 Christ
                 ,
                 or
                 to
                 believe
                 the
                 Gospel
                 ;
                 whereas
                 to
                 apply
                 the
                 promises
              
               
               
                 absolutely
                 ,
                 not
                 performing
                 the
                 conditions
                 is
                 a
                 meer
                 fancy
                 ,
                 and
                 not
                 faith
                 in
                 Christ
                 ,
                 or
                 the
              
               
               
                 Gospel
                 :
                 because
                 Christ
                 hath
                 no
                 where
                 promised
                 pardon
                 or
                 life
                 ,
                 but
                 to
                 such
                 as
                 repent
                 and
              
               
               
                 lead
                 a
                 new
                 life
                 ;
                 and
                 therefore
                 those
                 that
                 resolve
                 not
                 seriously
                 so
                 to
                 do
                 ,
                 and
                 ,
                 as
                 occasion
                 is
              
               
               
                 offered
                 ,
                 do
                 not
                 put
                 their
                 purposes
                 in
                 execution
                 ,
                 do
                 nothing
                 lesse
                 then
                 believe
                 in
                 Christ
                 ,
                 but
                 turn
                 the
                 gospel
                 into
                 a
                 doctrine
                 of
                 liberty
                 .
                 Therefore
                 saith
                 ,
              
               S.
               Cyprian
               ,
               Quomodo
               se
               credere
               in
               Christum
               dicit
               ,
               qui
               non
               facit
               quae
               Christus
               facere
               praecipit
               ,
               
                 how
                 can
                 any
                 say
                 he
                 beleeves
                 in
                 Christ
                 ,
                 who
                 doth
                 not
                 what
                 Christ
                 commands
                 him
                 .
                 And
              
               S.
               Augustine
               de
               〈◊〉
               &
               operib
               .
               c.
               23.
               
                 saith
                 ,
                 not
                 onely
                 that
                 a
                 good
                 life
                 is
                 inseparable
                 from
                 faith
                 ,
                 but
                 also
              
               ipsam
               esse
               bonam
               vitam
               ,
               
                 that
                 faith
                 and
                 good
                 life
                 are
                 all
                 one
                 .
                 And
              
               Irenaeus
               
                 before
                 them
                 both
              
               ,
               Credere
               in
               Christo
               ,
               est
               voluntatem
               ejus
               facere
               
                 to
                 believe
                 in
                 Christ
                 is
                 to
                 do
                 his
                 will.
                 
              
            
          
           
             The
             object
             of
             all
             faith
             is
             the
             word
             of
             God
             ,
             which
             ,
             as
             it
             is
             said
             ,
             profited
             not
             the
             
             Jews
             because
             it
             was
             not
             mingled
             with
             faith
             ,
             when
             it
             is
             was
             preached
             to
             them
             .
             So
             that
             there
             must
             be
             a
             mixture
             of
             faith
             with
             the
             word
             ,
             for
             the
             word
             and
             faith
             continue
             the
             Spirit
             of
             God
             in
             us
             .
             Our
             Saviour
             tells
             his
             Disciples
             ,
             that
             his
             coming
             upon
             earth
             was
             ,
             
               fovere
               ignem
            
             ,
             to
             cherish
             and
             keep
             fresh
             the
             Spirit
             ,
             which
             is
             there
             compared
             to
             a
             
             fire
             .
             
               S.
               John
            
             the
             Baptist
             calls
             him
             the
             Baptizer
             with
             fire
             ,
             and
             the
             Holy
             Ghost
             ;
             and
             
             therefore
             it
             is
             ,
             that
             
               S.
               Paul
            
             adviseth
             ,
             not
             to
             quench
             the
             Spirit
             :
             and
             that
             which
             nourisheth
             
             it
             is
             in
             the
             next
             verse
             ,
             Despise
             not
             prophecy
             ,
             which
             is
             
               lampas
               fidei
            
             ,
             the
             oyl
             
             of
             faith
             .
             The
             word
             is
             the
             matter
             of
             this
             fire
             .
             If
             it
             come
             into
             a
             man
             ,
             it
             is
             but
             as
             a
             lamp
             without
             oil
             ,
             which
             flameth
             for
             a
             time
             ,
             it
             is
             but
             a
             blaze
             in
             the
             Hearers
             ,
             when
             it
             is
             not
             mingled
             with
             faith
             ,
             it
             bideth
             but
             a
             while
             if
             this
             nutriment
             be
             wanting
             .
             And
             it
             is
             wanting
             in
             the
             wicked
             ,
             
               Non
               quia
               dicitur
               ,
               sed
               quia
               creditur
               ,
               sicut
               credis
               ita
               sit
            
             
             
               tibi
               .
               Non
               est
               semen
               immortale
               ,
               nisi
               credas
               esse
               a
               Deo
               ,
               qui
               est
               solus
               immortalis
               .
            
             And
             this
             is
             the
             necessary
             use
             of
             faith
             .
             Thus
             much
             for
             the
             first
             Rule
             .
          
           
             The
             second
             and
             third
             rules
             are
             of
             little
             use
             in
             this
             Commandment
             .
          
           
             The
             fourth
             rule
             is
             concerning
             the
             means
             to
             believe
             :
             about
             which
             we
             need
             not
             much
             to
             labour
             ,
             because
             it
             is
             certain
             ,
             that
             the
             first
             way
             whereby
             we
             come
             to
             believe
             ,
             is
             the
             relation
             of
             others
             .
             The
             Q.
             of
             Sheba
             believed
             Solomons
             wisdom
             upon
             report
             .
             And
             
             the
             reports
             of
             Saints
             who
             reposed
             their
             whole
             confidence
             in
             God
             ,
             may
             be
             able
             to
             perswade
             us
             ,
             else
             (
             which
             cannot
             be
             )
             we
             must
             think
             that
             all
             the
             Patriarchs
             and
             Prophets
             were
             either
             unwise
             or
             dishonest
             ,
             and
             their
             faith
             in
             vain
             :
             but
             they
             according
             to
             their
             own
             experience
             ,
             left
             that
             which
             they
             found
             to
             posterity
             .
             Thus
             the
             testimony
             of
             the
             Church
             is
             the
             first
             motive
             and
             inducement
             to
             belief
             ,
             though
             not
             the
             sole
             or
             the
             the
             principal
             ,
             for
             this
             is
             divine
             authority
             ,
             viz.
             the
             word
             of
             God
             derived
             and
             conveighed
             unto
             us
             by
             the
             Church
             of
             God
             ,
             into
             which
             our
             faith
             must
             be
             finally
             
             resolved
             ,
             and
             ultimately
             terminated
             ,
             upon
             which
             when
             our
             faith
             is
             grounded
             we
             may
             say
             as
             the
             Samaritans
             to
             the
             woman
             that
             had
             related
             to
             them
             the
             passages
             between
             her
             
             and
             Christ
             at
             Jacobs
             well
             ,
             Now
             we
             beleeve
             not
             because
             of
             thy
             saying
             ,
             for
             we
             have
             heard
             him
             our selves
             ,
             and
             know
             that
             this
             is
             indeed
             the
             Christ
             ,
             the
             Saviour
             of
             the
             world
             .
             And
             so
             we
             may
             say
             ,
             we
             finde
             by
             experience
             the
             truth
             of
             what
             we
             have
             
             heard
             :
             therefore
             the
             proper
             and
             especial
             ground
             of
             faith
             is
             the
             word
             of
             God.
             Faith
             cometh
             by
             hearing
             ,
             and
             hearing
             by
             the
             word
             of
             God
             ,
             as
             the
             Apostle
             saith
             .
             And
             after
             it
             is
             preached
             ,
             we
             must
             take
             the
             same
             course
             that
             we
             held
             in
             knowledge
             ,
             or
             meditation
             and
             conference
             &c
             ,
             to
             acquaint
             our selves
             with
             it
             ,
             after
             we
             hear
             or
             read
             it
             ,
             as
             it
             is
             in
             
               Deuteronomy
               6.
            
             
          
           
             But
             because
             he
             cannot
             be
             faithful
             in
             much
             ,
             that
             is
             not
             so
             in
             a
             little
             ;
             and
             as
             Christ
             saith
             ,
             If
             we
             beleeve
             him
             not
             in
             earthly
             things
             ,
             we
             shall
             come
             far
             short
             in
             the
             belief
             
             of
             heavenly
             ;
             therefore
             the
             learned
             have
             distinguished
             faith
             into
             
               fidem
               Coelestium
               
               &
               Terrestrium
            
             ,
             by
             faith
             of
             heavenly
             and
             earthly
             .
             And
             the
             latter
             of
             these
             is
             a
             means
             or
             way
             to
             the
             former
             .
             Therefore
             it
             being
             a
             way
             or
             preparation
             to
             faith
             ,
             somewhat
             is
             to
             be
             said
             of
             it
             as
             a
             special
             and
             most
             effectual
             part
             of
             faith
             ,
             and
             is
             rather
             to
             be
             called
             fiducia
             or
             confidentia
             then
             fides
             ,
             confidence
             or
             trust
             then
             faith
             .
          
           
             It
             pleased
             God
             to
             prepare
             and
             make
             way
             to
             faith
             by
             the
             last
             of
             the
             two
             ,
             that
             a
             man
             may
             repose
             himself
             ,
             and
             rely
             wholly
             upon
             God
             :
             and
             he
             that
             can
             be
             brought
             to
             this
             
               etiam
               vacuo
               penu
            
             ,
             when
             there
             is
             no
             hope
             of
             good
             ,
             being
             unfurnished
             of
             all
             earthly
             means
             and
             help
             ,
             will
             be
             able
             also
             to
             put
             his
             confidence
             in
             him
             for
             heavenly
             things
             .
             But
             when
             the
             storehouse
             of
             faith
             in
             earthly
             things
             is
             empty
             ,
             we
             cannot
             be
             furnished
             with
             faith
             in
             heavenly
             .
          
           
             1.
             
             Now
             this
             faith
             or
             rather
             confidence
             in
             God
             is
             considered
             two
             wayes
             .
             1.
             
             Either
             he
             that
             hath
             it
             hath
             the
             means
             also
             ;
             2.
             or
             he
             that
             hath
             it
             is
             utterly
             without
             the
             means
             .
             Both
             here
             are
             enjoyned
             .
             If
             we
             have
             them
             we
             are
             to
             use
             them
             ,
             because
             it
             hath
             pleased
             God
             to
             ordain
             them
             as
             ordinary
             means
             to
             work
             with
             ;
             as
             Jacobs
             care
             
             was
             to
             provide
             for
             his
             family
             .
             And
             Isaac
             said
             to
             his
             father
             ,
             here
             is
             wood
             and
             fire
             ,
             
             but
             where
             is
             the
             sacrifice
             ?
             Abrahams
             answer
             was
             ,
             
               Deus
               providebit
            
             ,
             God
             will
             provide
             
             the
             rest
             .
             If
             we
             do
             our
             parts
             ,
             God
             will
             do
             the
             rest
             .
             We
             must
             not
             do
             as
             the
             Tempter
             would
             have
             Christ
             do
             ,
             cast
             himself
             from
             the
             pinacle
             ,
             when
             there
             was
             an
             ordinary
             way
             to
             come
             down
             from
             it
             ,
             for
             this
             were
             to
             neglect
             the
             ordinary
             ,
             and
             seek
             out
             for
             extraordinary
             means
             which
             is
             not
             warrantable
             .
          
           
             2.
             
             And
             as
             we
             are
             commanded
             to
             use
             them
             ,
             and
             not
             presume
             without
             them
             ,
             so
             on
             the
             other
             side
             we
             are
             forbidden
             to
             trust
             in
             them
             ,
             and
             rest
             upon
             them
             ,
             whether
             it
             be
             in
             the
             private
             art
             we
             practise
             to
             sacrifice
             to
             our
             own
             nets
             ,
             that
             is
             ,
             to
             ascribe
             all
             to
             our
             
             own
             skill
             ,
             or
             in
             our
             wealth
             ,
             which
             Job
             accounted
             as
             a
             great
             fault
             .
             If
             I
             have
             made
             
             gold
             my
             hope
             ,
             or
             have
             said
             to
             the
             fine
             gold
             ,
             Thou
             art
             my
             confidence
             .
             If
             I
             rejoyced
             because
             my
             wealth
             was
             great
             ,
             or
             because
             my
             hand
             had
             gotten
             much
             .
             Or
             if
             our
             trust
             be
             in
             great
             men
             ,
             as
             the
             Prophet
             ,
             who
             denounceth
             a
             curse
             against
             him
             that
             trusteth
             
             in
             man
             or
             maketh
             flesh
             his
             arm
             .
             And
             not
             onely
             in
             great
             personages
             ,
             but
             in
             
             Common-wealths
             ,
             and
             the
             strength
             of
             them
             ,
             and
             their
             chariots
             and
             horses
             .
             Or
             in
             
             wisdom
             .
             Let
             not
             the
             wise
             man
             glory
             in
             his
             wisdom
             .
             Or
             in
             outward
             priviledges
             .
             
             
             Trust
             not
             in
             lying
             words
             ,
             saith
             the
             Prophet
             ,
             saying
             the
             Temple
             of
             the
             Lord
             ,
             &c.
             
             Or
             
             as
             Ezekiel
             in
             ordinary
             coming
             to
             sermons
             ,
             (
             as
             the
             people
             did
             to
             his
             )
             and
             so
             to
             rest
             ,
             doing
             no
             good
             works
             ,
             and
             reaping
             no
             fruit
             by
             them
             .
             But
             to
             use
             these
             things
             well
             ,
             not
             trusting
             in
             them
             ,
             which
             may
             be
             done
             .
             1.
             
             By
             a
             right
             judgement
             of
             them
             .
             2.
             
             By
             a
             right
             use
             of
             them
             .
          
           
             
               1.
               
               For
               the
               first
               ,
               Moses
               saith
               ,
               It
               is
               not
               bread
               that
               man
               liveth
               by
               onely
               ,
               but
               by
               the
               word
               of
               God
               ,
               his
               will
               and
               decree
               .
               In
               nature
               bread
               should
               nourish
               ,
               but
               it
               is
               withall
               ,
               
               if
               God
               give
               the
               staffe
               of
               bread
               with
               it
               .
               His
               blessing
               gives
               a
               nutritive
               vertue
               to
               bread
               ,
               and
               this
               is
               the
               staffe
               .
               The
               Psalmist
               look'd
               upon
               his
               bow
               and
               his
               sword
               ,
               and
               yet
               could
               
               not
               be
               confident
               in
               them
               .
               I
               will
               not
               trust
               in
               my
               bow
               ,
               saith
               he
               ,
               it
               is
               not
               my
               sword
               that
               shall
               help
               me
               .
               And
               ,
               except
               the
               Lord
               build
               with
               us
               ,
               and
               watch
               with
               us
               ,
               our
               building
               
               and
               watching
               will
               be
               to
               no
               purpose
               .
               It
               is
               the
               Lord
               that
               must
               give
               the
               staff
               of
               building
               ,
               
               watching
               ,
               nourishing
               ,
               &c.
               else
               all
               our
               means
               will
               be
               used
               in
               vain
               ,
               nothing
               can
               prosper
               without
               his
               blessing
               .
               Every
               thing
               depends
               upon
               God
               ,
               both
               in
               esse
               and
               in
               operari
               ,
               as
               the
               Schools
               say
               ,
               and
               no
               second
               cause
               can
               work
               without
               the
               influence
               of
               the
               first
               cause
               ;
               and
               this
               must
               be
               our
               judgement
               concerning
               the
               means
               .
            
             
               
               2.
               
               The
               right
               use
               ,
               is
               the
               second
               ,
               and
               this
               because
               the
               means
               are
               of
               no
               force
               without
               a
               blessing
               annexed
               ,
               we
               are
               to
               seek
               for
               some
               thing
               further
               that
               may
               adde
               vigor
               and
               strength
               to
               them
               ,
               which
               ,
               as
               the
               Apostle
               saith
               ,
               is
               thanksgiving
               and
               prayer
               to
               sanctifie
               the
               means
               .
               And
               this
               thanksgiving
               and
               prayer
               are
               not
               to
               be
               formall
               .
               It
               was
               that
               
               which
               Job
               feared
               in
               his
               sons
               :
               for
               he
               knew
               by
               his
               good
               education
               of
               them
               that
               they
               omitted
               not
               thanksgiving
               nor
               prayer
               every
               day
               ,
               but
               feared
               that
               they
               performed
               not
               those
               duties
               as
               they
               ought
               ,
               and
               therefore
               every
               morning
               he
               offered
               burnt
               offerings
               
               according
               to
               the
               number
               of
               them
               .
            
          
           
             And
             in
             doing
             thus
             we
             shall
             make
             the
             right
             use
             of
             the
             means
             ,
             and
             be
             in
             the
             number
             of
             the
             Saints
             ,
             whose
             practise
             we
             shall
             finde
             in
             scriptures
             to
             be
             the
             same
             .
             Jacob
             
             in
             reconciling
             himself
             to
             his
             brother
             ,
             used
             all
             the
             means
             that
             could
             be
             ,
             as
             in
             sending
             messengers
             before
             he
             met
             him
             ,
             thereby
             to
             feele
             his
             affection
             towards
             him
             ,
             not
             forgetting
             presents
             to
             make
             his
             way
             the
             better
             ,
             and
             withal
             instructing
             his
             servants
             to
             separate
             his
             wives
             and
             children
             and
             droves
             in
             several
             stations
             ,
             that
             if
             his
             brother
             should
             set
             upon
             one
             ,
             the
             other
             might
             escape
             ,
             yet
             for
             all
             this
             we
             see
             ,
             that
             in
             the
             first
             place
             he
             giveth
             himself
             to
             prayer
             ,
             thinking
             that
             all
             the
             means
             he
             used
             could
             be
             of
             little
             force
             ,
             except
             God
             blessed
             the
             means
             ,
             So
             in
             Exodus
             we
             finde
             ,
             
             that
             in
             the
             war
             with
             the
             Amalekites
             ,
             all
             things
             were
             provided
             ,
             Iosua
             made
             Captain
             ,
             and
             the
             battle
             set
             in
             order
             ,
             but
             knowing
             that
             all
             this
             was
             not
             available
             without
             Gods
             blessing
             Moses
             went
             up
             to
             the
             top
             of
             the
             mount
             with
             Aaron
             and
             Hur
             to
             pray
             ,
             and
             we
             see
             ,
             that
             no
             longer
             then
             Moses
             listed
             up
             his
             hands
             ,
             no
             longer
             did
             the
             Isralites
             prevail
             .
             We
             finde
             in
             the
             fathers
             two
             several
             wayes
             whereby
             a
             man
             may
             know
             and
             certifie
             himself
             whether
             his
             trust
             be
             more
             in
             the
             means
             then
             in
             God
             the
             author
             and
             giver
             .
          
           
             
               1.
               
               
                 Quid
                 primum
                 in
                 mente
                 venit
                 cogitandum
                 ,
              
               what
               first
               comes
               into
               a
               mans
               thoughts
               .
            
             
               2.
               
               
                 Quid
                 postremum
              
               ,
               what
               last
               .
            
          
           
             1.
             
             For
             the
             first
             ,
             say
             they
             ,
             when
             thou
             goest
             about
             any
             thing
             ,
             cometh
             thy
             wealth
             first
             into
             thy
             minde
             ?
             or
             thy
             mony
             ?
             or
             thy
             charriot
             ?
             or
             thy
             horse
             ?
             or
             thy
             arm
             of
             flesh
             ?
             or
             cometh
             he
             that
             hath
             the
             prerogative
             of
             all
             these
             ?
             the
             first
             that
             first
             offereth
             it self
             to
             thy
             minde
             ,
             trieth
             it
             and
             tieth
             it
             to
             it self
             ,
             and
             all
             other
             are
             but
             secondary
             means
             .
             If
             there
             be
             first
             a
             calling
             to
             minde
             of
             God
             ,
             it
             is
             probable
             that
             he
             is
             the
             ground
             of
             thy
             confidence
             .
          
           
             2.
             
             And
             secondly
             ,
             what
             we
             set
             down
             in
             our
             minds
             as
             our
             last
             refuge
             ,
             and
             this
             is
             too
             commonly
             seen
             to
             be
             the
             means
             .
             The
             wiseman
             saith
             .
             The
             rich
             mans
             wealth
             is
             his
             
             strong
             city
             ,
             which
             the
             fathers
             expound
             thus
             ,
             when
             the
             Justice
             and
             goodnesse
             of
             his
             cause
             ,
             when
             God
             and
             good
             men
             ,
             and
             all
             else
             forsake
             him
             ,
             then
             will
             that
             stick
             to
             him
             (
             as
             he
             conceives
             )
             and
             help
             him
             at
             a
             pinch
             ,
             and
             he
             is
             perswaded
             that
             
               argento
               respondent
               omnia
               ,
               pecuniae
               omnia
               obediunt
               ,
            
             when
             we
             are
             like
             to
             them
             (
             against
             whom
             the
             Prophet
             denounceth
             a
             woe
             ,
             )
             that
             devise
             iniquity
             ,
             and
             worke
             evill
             upon
             their
             beds
             ,
             and
             when
             the
             morning
             is
             light
             they
             practise
             it
             ,
             because
             it
             is
             in
             the
             power
             of
             their
             
             hand
             .
             And
             indeed
             our
             nature
             is
             such
             ;
             that
             as
             long
             as
             means
             prevail
             ,
             so
             long
             we
             trust
             in
             them
             .
             But
             when
             a
             man
             in
             the
             plenty
             of
             his
             means
             can
             say
             ,
             I
             will
             do
             nothing
             against
             
             the
             truth
             ,
             but
             for
             the
             truth
             ,
             notwithstanding
             all
             my
             means
             ,
             wisdome
             ,
             freinds
             ,
             &c.
             
             I
             will
             do
             nothing
             against
             a
             good
             cause
             ,
             if
             the
             event
             conduce
             not
             to
             the
             Glory
             of
             God
             ,
             
               non
               est
               faciendum
            
             ,
             I
             will
             not
             go
             about
             it
             ,
             when
             a
             rich
             man
             shall
             be
             poor
             to
             do
             evill
             ,
             and
             so
             a
             wise
             man
             foolish
             and
             ignorant
             in
             evill
             ,
             then
             he
             hath
             a
             good
             warrant
             that
             flesh
             is
             not
             his
             arme
             ,
             and
             that
             his
             trust
             is
             not
             in
             his
             meanes
             ,
             〈◊〉
             God
             ,
             though
             his
             means
             be
             many
             .
          
           
             Nay
             when
             we
             can
             trust
             in
             God
             ,
             though
             means
             be
             wanting
             .
             The
             Greeks
             have
             a
             proverb
             ,
             *
             while
             the
             pot
             seetheth
             their
             love
             seetheth
             ,
             and
             so
             we
             can
             be
             content
             to
             hold
             out
             so
             long
             as
             our
             means
             hold
             out
             and
             no
             longer
             .
             And
             this
             is
             the
             cause
             that
             provoketh
             God
             in
             his
             just
             judgement
             to
             give
             the
             means
             without
             the
             blessing
             ,
             as
             also
             to
             bring
             many
             things
             to
             passe
             without
             means
             .
             For
             as
             ,
             where
             the
             blessing
             of
             God
             is
             ,
             there
             it
             falls
             out
             ,
             that
             mens
             bellies
             are
             filled
             with
             Gods
             hidden
             treasure
             ,
             
             there
             is
             thriving
             and
             growing
             ,
             no
             man
             can
             tell
             by
             what
             means
             .
             So
             where
             he
             〈◊〉
             the
             means
             ,
             it
             fares
             with
             them
             ,
             as
             with
             those
             in
             the
             Prophet
             ,
             ye
             have
             sowen
             much
             and
             bring
             in
             little
             ,
             ye
             eat
             but
             ye
             have
             not
             enough
             ,
             ye
             drink
             but
             ye
             are
             not
             filled
             with
             drink
             :
             ye
             cloth
             you
             ,
             but
             ye
             are
             not
             warme
             ,
             and
             he
             that
             earneth
             wages
             ,
             
             
             earneth
             wages
             to
             put
             it
             into
             a
             bag
             with
             holes
             ,
             whatsoever
             means
             they
             use
             ,
             it
             prospers
             not
             .
             And
             the
             experience
             of
             this
             we
             see
             in
             king
             Asa
             ,
             albeit
             Physick
             be
             the
             ordinary
             means
             to
             recover
             health
             ,
             yet
             because
             he
             sought
             to
             the
             Physicians
             before
             
             he
             sought
             to
             God
             for
             help
             ,
             his
             physick
             was
             accursed
             and
             he
             pined
             away
             .
          
           
             Achitophel
             the
             Oracle
             of
             wisdome
             and
             policy
             ,
             gave
             wise
             counsel
             ,
             but
             because
             he
             looked
             not
             up
             to
             God
             ,
             God
             did
             not
             determine
             to
             blesse
             it
             ,
             but
             (
             as
             the
             text
             saith
             )
             
             defeated
             it
             ,
             and
             made
             the
             Counsel
             of
             Hushai
             to
             be
             taken
             and
             his
             rejected
             ,
             and
             we
             
             see
             what
             became
             of
             him
             afterward
             ,
             he
             seeing
             his
             counsel
             was
             not
             followed
             ,
             sadled
             
             his
             asse
             ,
             went
             and
             set
             his
             house
             in
             order
             and
             hanged
             himself
             .
             And
             so
             the
             wisdome
             of
             the
             Egyptian
             Counsellors
             became
             foolish
             ,
             
               infatuavit
               cos
            
             God
             besotted
             them
             ,
             the
             Lord
             
             made
             them
             give
             foolish
             counsel
             .
             Some
             put
             their
             trust
             in
             chariots
             ,
             and
             some
             in
             horses
             ,
             
             but
             we
             will
             remember
             the
             Name
             of
             the
             Lord
             our
             God
             ,
             they
             have
             stumbled
             and
             fallen
             ,
             but
             we
             are
             risen
             and
             stand
             upright
             .
          
           
             Now
             as
             these
             ordinary
             means
             of
             clothing
             ,
             food
             ,
             Physick
             ,
             and
             wisdom
             are
             many
             times
             accursed
             ,
             so
             God
             to
             shew
             how
             little
             he
             dependeth
             on
             secondary
             means
             ,
             doth
             effect
             his
             purpose
             ,
             somtimes
             without
             means
             ,
             and
             somtimes
             contrary
             to
             means
             .
             As
             in
             the
             fall
             of
             the
             walls
             of
             Jericho
             upon
             the
             blast
             of
             Rammes
             horns
             .
             
               So
               Gideon
            
             
             encouraged
             by
             the
             exposition
             of
             a
             dreame
             of
             a
             barly
             loofe
             ,
             with
             three-hundred
             men
             with
             trumpets
             and
             empty
             pitchers
             in
             their
             hands
             and
             lamps
             within
             them
             put
             all
             the
             Midianits
             to
             flight
             ,
             and
             to
             run
             upon
             themselves
             .
             As
             also
             the
             great
             host
             of
             the
             Syrians
             were
             put
             to
             flight
             ,
             none
             pursuing
             them
             ,
             but
             a
             panick
             terrour
             came
             
             suddenly
             uppon
             them
             ,
             and
             a
             certain
             imagination
             that
             they
             heard
             the
             noise
             of
             Chariots
             ,
             horses
             ,
             and
             a
             great
             army
             of
             the
             Hittites
             and
             Egyptians
             that
             came
             to
             aid
             the
             Isralites
             .
          
           
             1.
             
             Seeing
             then
             that
             God
             gives
             the
             means
             when
             he
             will
             ,
             and
             blesseth
             them
             when
             he
             will
             ,
             it
             is
             our
             parts
             to
             trust
             in
             him
             ,
             whether
             we
             have
             the
             meanes
             or
             no
             ,
             and
             to
             be
             affected
             as
             King
             David
             was
             ,
             though
             he
             were
             in
             the
             midst
             of
             ten
             thousand
             men
             armed
             
             and
             compassed
             round
             with
             them
             on
             every
             side
             ,
             yet
             he
             would
             not
             be
             afraid
             ,
             but
             as
             
             it
             is
             in
             the
             end
             of
             the
             next
             Psalm
             would
             lay
             him
             down
             and
             sleep
             trusting
             in
             Gods
             protection
             ,
             and
             as
             Moses
             counselled
             the
             children
             of
             Israel
             ,
             when
             the
             Egyptians
             pursued
             them
             with
             their
             chariots
             ,
             though
             their
             enemies
             were
             behinde
             them
             ,
             and
             the
             red
             sea
             before
             them
             ,
             and
             no
             way
             seen
             whereby
             to
             escape
             ,
             yet
             to
             stand
             still
             and
             put
             their
             trust
             in
             the
             Lord
             ,
             and
             they
             should
             see
             the
             power
             of
             the
             Lord
             ,
             which
             they
             accordingly
             
             found
             .
          
           
             So
             the
             Apostle
             describing
             a
             true
             pattern
             of
             faith
             ,
             sets
             before
             us
             that
             of
             Abraham
             ,
             
             who
             had
             neither
             means
             in
             himself
             or
             his
             wife
             whereby
             to
             beleeve
             Gods
             promise
             of
             a
             Son
             ,
             she
             being
             barren
             by
             nature
             ,
             and
             having
             a
             dead
             womb
             ,
             and
             he
             a
             hundred
             years
             old
             past
             child
             getting
             by
             course
             of
             nature
             ,
             yet
             he
             staggered
             not
             ,
             but
             was
             strong
             in
             faith
             ,
             being
             fully
             perswaded
             ,
             that
             he
             which
             had
             promised
             was
             able
             to
             performe
             ,
             and
             therefore
             received
             the
             blessing
             in
             the
             birth
             of
             Isaac
             .
          
           
             2.
             
             And
             as
             we
             are
             thus
             to
             trust
             in
             God
             ,
             though
             we
             see
             no
             means
             ,
             so
             must
             we
             be
             far
             from
             the
             course
             of
             the
             wicked
             ,
             who
             if
             God
             once
             fail
             them
             ,
             do
             not
             onely
             despair
             of
             his
             help
             ,
             but
             cast
             him
             off
             ,
             and
             betake
             themselves
             to
             his
             enemy
             ,
             and
             to
             unlawful
             means
             ,
             and
             such
             are
             they
             ,
             that
             despairing
             of
             Gods
             assistance
             in
             their
             health
             ,
             leave
             him
             and
             the
             lawful
             means
             ,
             and
             flee
             to
             Sorcerers
             ,
             a
             thing
             utterly
             condemned
             by
             the
             
             Prophet
             .
             We
             see
             that
             Saul
             lost
             both
             the
             favour
             of
             God
             and
             his
             kingdom
             for
             conversing
             
             with
             a
             familiar
             spirit
             .
          
           
             3.
             
             Besides
             ,
             there
             is
             a
             woe
             denounced
             against
             another
             sort
             of
             people
             ,
             that
             
             (
             as
             the
             prophet
             speakes
             ,
             )
             seek
             deep
             to
             hide
             their
             counsel
             from
             the
             Lord
             ,
             that
             thinke
             by
             their
             policy
             and
             deep
             wisdom
             ,
             they
             can
             deceive
             God
             as
             they
             do
             men
             .
          
           
             4.
             
             There
             are
             others
             that
             take
             advantage
             of
             other
             mens
             weaknes
             ,
             and
             think
             that
             that
             which
             they
             get
             by
             over
             reaching
             others
             in
             bargains
             is
             their
             own
             ,
             but
             the
             Apostle
             tells
             such
             ,
             that
             God
             is
             an
             avenger
             of
             them
             .
             
          
           
             5.
             
             Another
             unlawful
             means
             is
             ,
             when
             we
             see
             other
             means
             failus
             ,
             and
             that
             a
             good
             man
             stands
             in
             our
             way
             ,
             then
             we
             do
             as
             those
             against
             Ieremy
             ,
             let
             us
             have
             devises
             against
             him
             ,
             and
             
               percutiamus
               cum
               lingua
               nostra
            
             ,
             let
             us
             smite
             him
             with
             our
             tongue
             
             
             that
             is
             ,
             let
             us
             raise
             slanders
             against
             him
             ,
             that
             none
             may
             credit
             his
             words
             ,
             In
             this
             case
             ,
             God
             will
             give
             eare
             to
             the
             prayer
             that
             Ieremy
             in
             the
             subsequent
             verses
             made
             against
             such
             men
             .
          
           
             6.
             
             There
             is
             yet
             another
             sort
             of
             people
             that
             are
             not
             in
             the
             right
             way
             ,
             and
             that
             is
             of
             those
             which
             are
             married
             .
             In
             respect
             of
             themselves
             these
             men
             are
             confident
             ,
             but
             when
             〈◊〉
             comes
             to
             ,
             
               semen
               nosturm
            
             our
             seed
             ,
             there
             their
             confidence
             falls
             off
             ,
             and
             it
             is
             to
             be
             feared
             ,
             that
             many
             that
             might
             have
             been
             saved
             in
             the
             estate
             of
             single
             life
             ,
             have
             fallen
             from
             God
             ,
             and
             hazarded
             their
             own
             salvation
             ,
             by
             mistrusting
             that
             God
             will
             not
             provide
             for
             their
             children
             ,
             wheras
             God
             saith
             ,
             
               Ero
               deus
               tuns
               et
               seminis
               tui
               ,
            
             I
             will
             be
             a
             
             God
             to
             thee
             ,
             and
             to
             thy
             seed
             after
             thee
             .
             In
             this
             point
             Saint
             Ambrose
             saith
             ,
             
               Plausibilis
               excusatio
               est
               liberis
               ,
               sed
               dic
               mihi
               〈◊〉
               homo
               ,
               an
               unquam
               a
               Deo
               〈◊〉
               ut
               pater
               fieres
               ,
               an
               etiam
               id
               petiisti
               ,
               da
               liberos
               ut
               deum
               amittam
               ,
               da
               liberos
               ut
               peccem
               propterliberos
               ,
            
             it
             is
             a
             fair
             excuse
             for
             children
             ,
             but
             tell
             me
             o
             man
             didst
             thou
             ever
             pray
             to
             God
             thou
             mightest
             be
             a
             father
             ,
             or
             didst
             thou
             make
             thy
             petition
             thus
             ,
             give
             me
             children
             that
             I
             may
             lose
             God
             ,
             give
             children
             that
             I
             may
             sinne
             for
             them
             .
             I
             am
             sure
             ,
             saith
             he
             ,
             that
             you
             never
             said
             so
             ,
             and
             yet
             this
             is
             the
             common
             practise
             .
             Gehazi
             said
             not
             to
             Naaman
             that
             his
             〈◊〉
             needed
             the
             
             Talent
             ,
             and
             two
             changes
             of
             rayment
             ,
             but
             that
             there
             were
             two
             children
             of
             the
             Prophets
             &c.
             and
             they
             needed
             them
             .
             And
             Abraham
             himself
             hath
             ,
             his
             blemish
             in
             this
             kinde
             ,
             
             in
             that
             he
             was
             so
             careful
             for
             Ismael
             .
             Oh
             that
             Ismael
             might
             live
             in
             thy
             sight
             .
             Therefore
             as
             we
             are
             to
             trust
             in
             God
             and
             his
             means
             for
             our selves
             ,
             so
             are
             we
             to
             rely
             upon
             his
             providence
             for
             our
             children
             also
             .
          
           
             5.
             
             The
             fift
             rule
             of
             our
             exposition
             ,
             directs
             to
             speak
             of
             the
             signes
             of
             faith
             ,
             it
             is
             not
             enough
             that
             a
             man
             can
             say
             ,
             
               Credo
               in
               deum
            
             ,
             I
             beleeve
             in
             God
             ,
             we
             must
             have
             more
             particular
             signes
             of
             it
             .
             For
             as
             the
             Apostle
             saith
             ,
             all
             men
             have
             not
             faith
             ;
             
             therefore
             that
             of
             Saint
             Peter
             must
             be
             added
             ,
             the
             trial
             of
             faith
             is
             much
             more
             precious
             then
             gold
             .
             
          
           
             
               1.
               
               The
               first
               signe
               therefore
               of
               faith
               ,
               is
               according
               to
               Saint
               Chrysostome
               ,
               when
               a
               man
               is
               not
               
                 ingeniosus
                 ad
                 causas
              
               ,
               ready
               to
               pick
               quarrels
               ,
               and
               to
               make
               excuses
               for
               not
               beleeving
               .
               
               How
               many
               causes
               might
               Abraham
               have
               found
               out
               not
               to
               beleeve
               ?
               and
               that
               it
               was
               impossible
               for
               him
               to
               have
               had
               a
               son
               ?
               yet
               we
               see
               that
               true
               faith
               overcame
               all
               difficulties
               ,
               so
               that
               he
               neither
               excepted
               against
               the
               promise
               in
               respect
               of
               
                 Saras
                 barrennesse
              
               ,
               or
               his
               own
               weaknesse
               ,
               but
               Credidit
               he
               beleeved
               .
               But
               among
               all
               the
               rest
               there
               was
               one
               exception
               which
               might
               have
               tried
               one
               that
               had
               been
               very
               faithful
               ,
               and
               that
               was
               the
               long
               time
               he
               had
               been
               without
               a
               childe
               before
               and
               in
               his
               younger
               dayes
               ,
               and
               therefore
               there
               was
               little
               hope
               for
               him
               in
               his
               old
               age
               .
               And
               therefore
               he
               might
               have
               concluded
               with
               them
               in
               the
               Prophet
               .
               It
               is
               in
               vain
               to
               serve
               God
               ,
               what
               profit
               
               is
               it
               to
               trust
               in
               him
               ?
               I
               will
               beleeve
               no
               longer
               .
               But
               this
               is
               against
               that
               rule
               of
               Esay
               ,
               
                 Qui
                 crediderit
                 ne
                 festinet
              
               ,
               hast
               and
               impatiency
               are
               no
               fit
               companions
               of
               faith
               ,
               he
               that
               will
               
               see
               the
               event
               in
               hast
               ,
               his
               faith
               is
               in
               vain
               .
               Therefore
               our
               faith
               must
               not
               waver
               ,
               if
               we
               
               see
               not
               the
               fruit
               of
               it
               speedily
               ,
               but
               we
               must
               wrestle
               ,
               as
               Jacob
               did
               with
               the
               Angel
               ,
               and
               not
               let
               God
               go
               till
               we
               get
               a
               blessing
               from
               him
               ,
               as
               was
               said
               before
               .
               We
               see
               that
               
               the
               woman
               af
               Canaan
               weake
               by
               sex
               and
               an
               alien
               from
               the
               promise
               ,
               though
               she
               received
               
               three
               repulses
               from
               our
               Saviour
               ,
               yet
               by
               not
               making
               hast
               she
               confirmed
               
               her
               faith
               to
               be
               true
               ,
               and
               received
               the
               reward
               of
               a
               true
               faith
               ,
               by
               obtaining
               what
               she
               desired
               .
            
             
               
                 2.
                 
                 The
                 second
                 signe
                 is
                 our
                 freedom
                 from
                 worldly
                 cares
                 and
                 thoughts
                 ,
                 the
                 ground
                 of
                 this
                 is
                 taken
                 out
                 of
                 the
                 great
                 Scripture
                 of
                 faith
                 ,
                 when
                 we
                 run
                 not
                 a
                 madding
                 after
                 
                 worldly
                 preferment
                 ,
                 the
                 scraping
                 together
                 of
                 wealth
                 ,
                 and
                 seeking
                 to
                 have
                 a
                 portion
                 in
                 this
                 life
                 is
                 an
                 argument
                 ,
                 that
                 we
                 are
                 born
                 citizens
                 of
                 this
                 world
                 ,
                 not
                 as
                 the
                 Saints
                 and
                 Godly
                 men
                 that
                 shewed
                 themselves
                 pilgrims
                 in
                 this
                 world
                 and
                 that
                 they
                 sought
                 another
                 country
                 ,
                 a
                 heavenly
                 country
                 ,
                 and
                 so
                 God
                 was
                 not
                 ashamed
                 to
                 be
                 called
                 their
                 God.
                 
              
               
                 But
                 a
                 more
                 particular
                 and
                 special
                 example
                 is
                 that
                 there
                 of
                 Moses
                 ,
                 who
                 being
                 in
                 great
                 
                 possibility
                 to
                 be
                 a
                 Prince
                 (
                 for
                 he
                 should
                 have
                 been
                 the
                 onely
                 son
                 to
                 Pharaohs
                 daughter
                 )
                 yet
                 we
                 see
                 his
                 coldnes
                 to
                 the
                 world
                 ,
                 and
                 to
                 the
                 preferment
                 thereof
                 was
                 such
                 ,
                 that
                 he
                 waved
                 it
                 ,
                 and
                 chose
                 rather
                 to
                 suffer
                 affliction
                 with
                 his
                 brethren
                 ,
                 the
                 people
                 of
                 God
                 ,
                 then
                 to
                 enjoy
                 the
                 pleasures
                 of
                 sinne
                 for
                 a
                 time
                 ,
                 for
                 so
                 he
                 accounted
                 the
                 preferment
                 of
                 the
                 world
                 .
              
            
             
               3.
               
               The
               third
               signe
               is
               taken
               out
               of
               the
               11.
               to
               the
               Hebrews
               ,
               from
               the
               definition
               of
               
               
               faith
               which
               is
               there
               called
               Hypostasis
               or
               a
               substance
               ,
               (
               and
               thereupon
               the
               faithfull
               are
               called
               Hypostatici
               )
               now
               we
               know
               that
               a
               thing
               which
               hath
               substance
               is
               able
               to
               receive
               a
               great
               waight
               without
               shrinking
               or
               crushing
               .
               And
               such
               are
               the
               Saints
               of
               God.
               David
               
               was
               hypostaticus
               ,
               he
               would
               not
               fear
               though
               the
               earth
               be
               moved
               ,
               and
               the
               hills
               caried
               into
               
               the
               midst
               of
               the
               sea
               ,
               though
               the
               waters
               thereof
               rage
               and
               swell
               ,
               and
               though
               the
               
               mountains
               shake
               at
               the
               tempest
               of
               the
               same
               ,
               yet
               the
               Lord
               of
               hosts
               is
               with
               us
               ,
               the
               
               God
               of
               Jacob
               is
               our
               refuge
               ,
               as
               he
               concludeth
               that
               psalm
               .
               And
               in
               another
               psalm
               he
               sheweth
               the
               true
               〈◊〉
               of
               a
               true
               beleever
               ,
               he
               shall
               never
               be
               moved
               ,
               he
               will
               not
               be
               afraid
               ,
               and
               his
               heart
               is
               stablished
               .
               But
               the
               condition
               of
               him
               that
               wanteth
               faith
               is
               otherwise
               .
               If
               there
               come
               but
               a
               gale
               of
               wind
               ,
               Saint
               Peter
               sinks
               ,
               when
               holy
               Job
               on
               the
               other
               
               side
               in
               the
               fullnesse
               of
               this
               substance
               of
               faith
               can
               say
               ,
               
                 Etiamsi
                 occiderit
                 tamen
                 sperabo
                 in
              
               
               illum
               ,
               Though
               he
               kill
               me
               yet
               I
               will
               put
               my
               trust
               in
               him
               .
               Though
               God
               should
               punish
               him
               in
               his
               wrath
               ,
               yet
               he
               would
               not
               leave
               his
               hold
               .
            
             
               4.
               
               The
               fourth
               signe
               of
               a
               true
               faith
               is
               to
               establish
               the
               Law
               ,
               as
               the
               Apostle
               speaks
               ,
               
               and
               it
               is
               a
               plain
               signe
               and
               demonstration
               of
               an
               ill
               faith
               to
               make
               void
               the
               Law
               ,
               it
               must
               
               be
               a
               working
               faith
               ,
               if
               not
               ,
               it
               is
               but
               like
               
                 putridum
                 〈◊〉
              
               ,
               a
               body
               without
               the
               spirit
               ,
               
               dead
               ,
               for
               as
               Saint
               Paul
               saith
               ,
               with
               the
               heart
               a
               man
               beleeveth
               unto
               righteousnesse
               .
               The
               heart
               must
               kindle
               it
               ,
               from
               the
               heart
               ,
               saith
               the
               wiseman
               ,
               come
               the
               issues
               and
               springs
               of
               
               life
               ,
               and
               all
               the
               actions
               and
               operations
               of
               a
               man
               ,
               and
               if
               no
               action
               ,
               there
               can
               be
               no
               true
               faith
               .
            
          
           
             If
             the
             heart
             be
             once
             possessed
             with
             this
             belief
             ,
             then
             ,
             as
             the
             Apostle
             speaketh
             ,
             I
             beleeved
             ,
             therefore
             have
             I
             spoken
             ,
             then
             it
             will
             come
             into
             the
             tongue
             ,
             and
             not
             onely
             
             so
             ,
             but
             ,
             as
             the
             Psalmist
             ,
             All
             our
             bones
             will
             speak
             ,
             every
             member
             will
             make
             profession
             
             of
             it
             ,
             for
             as
             it
             is
             said
             before
             ,
             according
             to
             the
             Physicians
             rule
             ,
             
               Judicium
               a
               corde
               fit
               per
               brachium
               ,
            
             the
             heart
             makes
             the
             pulse
             beat
             ,
             and
             that
             not
             by
             little
             and
             little
             ,
             or
             in
             a
             long
             
             time
             ,
             but
             presently
             ,
             and
             so
             is
             faith
             when
             it
             is
             in
             the
             heart
             ,
             it
             hath
             its
             effects
             presently
             ,
             
               eadem
               hora
               sanatus
            
             ,
             he
             that
             beleeved
             was
             healed
             the
             same
             hour
             .
          
           
             The
             prophet
             saith
             ,
             who
             hath
             heard
             such
             a
             thing
             ?
             who
             hath
             seen
             such
             things
             ?
             shall
             
             the
             earth
             be
             made
             to
             bring
             forth
             in
             a
             day
             or
             shall
             a
             nation
             be
             born
             at
             once
             ?
             for
             assoon
             as
             Zion
             travelled
             she
             brought
             forth
             her
             children
             .
             The
             Prophet
             wonders
             at
             it
             ,
             yet
             it
             is
             a
             signe
             of
             true
             faith
             .
             Therefore
             what
             is
             their
             faith
             ,
             that
             is
             not
             seen
             till
             they
             die
             ?
             〈◊〉
             then
             they
             must
             trust
             in
             God
             whether
             they
             will
             or
             no
             ,
             all
             their
             life
             they
             will
             not
             ,
             at
             their
             death
             ther
             's
             no
             remedy
             .
             But
             it
             is
             not
             said
             ,
             that
             the
             just
             shall
             die
             ,
             but
             live
             by
             his
             
             faith
             .
             And
             I
             shall
             not
             pray
             with
             Balaam
             ,
             let
             my
             soul
             die
             the
             death
             of
             the
             righteous
             ,
             
             but
             let
             my
             soule
             live
             the
             life
             of
             the
             righteous
             .
          
           
             6.
             
             The
             sixth
             rule
             for
             exposition
             teaches
             us
             ;
             that
             we
             〈◊〉
             seek
             to
             strengthen
             the
             faith
             of
             others
             .
             Saint
             Paul
             ,
             though
             strong
             in
             faith
             ,
             yet
             desires
             to
             be
             strengthened
             and
             
             〈◊〉
             by
             the
             faith
             of
             the
             Romans
             .
             And
             the
             contrary
             (
             which
             is
             seducing
             others
             )
             is
             not
             onely
             forbidden
             ,
             but
             a
             punishment
             is
             also
             laid
             upon
             seducers
             .
             As
             we
             may
             see
             
             in
             Deut.
             where
             we
             are
             commanded
             not
             to
             consent
             to
             such
             ,
             and
             not
             onely
             so
             ,
             but
             to
             be
             the
             first
             actors
             in
             his
             punishment
             .
             And
             thus
             if
             we
             labour
             to
             grow
             in
             faith
             our selves
             and
             to
             confirm
             others
             ,
             then
             ,
             as
             Saint
             Peter
             saith
             ,
             we
             shall
             receive
             the
             end
             of
             our
             faith
             ,
             
             
             even
             the
             salvation
             of
             our
             souls
             ,
             and
             have
             this
             answer
             ,
             
               Vade
               &
               secundum
               fidem
               tibi
               erit
               ,
            
             as
             thou
             hast
             beleeved
             ,
             so
             be
             it
             done
             unto
             thee
             .
             This
             will
             be
             Gods
             answer
             to
             us
             ,
             and
             
               merces
               fidei
               est
               visio
               dei
            
             ,
             the
             reward
             of
             faith
             is
             the
             vision
             of
             God
             ,
             for
             in
             
               in
               rebus
               supra
               naturam
               idem
               est
               habere
               &
               videre
               ,
            
             in
             supernatural
             things
             its
             all
             one
             to
             have
             and
             to
             see
             .
             We
             shall
             enjoy
             it
             
               Credendo
               quod
               non
               vidimus
               ,
               videbimus
               quod
               credimus
               ,
            
             by
             beleeving
             that
             we
             have
             not
             seen
             ,
             we
             shall
             see
             that
             we
             have
             beleeved
             .
             And
             thus
             much
             for
             the
             duties
             of
             the
             minde
             .
             Now
             for
             the
             duties
             of
             the
             heart
             .
          
        
         
           
             CHAP.
             VIII
             .
          
           
             
               The
               third
               inward
               vertue
               is
               fear
               of
               God.
               Addition
               11.
               of
               the
               seat
               of
               faith
               .
               Reasons
               why
               God
               should
               be
               feared
               .
               Of
               〈◊〉
               and
               seruile
               feare
               .
               how
               fear
               and
               love
               may
               stand
               '
               together
               .
               The
               sinns
               〈◊〉
               1.
               want
               of
               fear
               .
               2.
               worldly
               fear
               .
               motives
               to
               fear
               taken
               from
               Gods
               judgements
               .
               The
               signes
               of
               feare
               .
            
          
           
             VVE
             have
             seen
             out
             of
             the
             Apostle
             that
             saith
             must
             be
             in
             the
             heart
             ,
             and
             the
             heart
             must
             beleeve
             ,
             else
             there
             can
             be
             no
             righteousnesse
             ,
             there
             must
             be
             a
             
             mutual
             affection
             of
             the
             minde
             and
             heart
             ;
             for
             if
             the
             heart
             love
             not
             ,
             the
             minde
             will
             not
             long
             beleeve
             ;
             and
             if
             the
             minde
             beleeve
             not
             ,
             the
             heart
             will
             not
             love
             long
             .
          
           
             Faith
             in
             regard
             of
             the
             
               actus
               elicitus
            
             (
             assent
             )
             is
             an
             act
             of
             the
             minde
             :
             but
             in
             respect
             
             of
             the
             
               actus
               imperati
            
             (
             as
             the
             Schools
             speak
             )
             which
             flow
             from
             assent
             ,
             and
             belief
             ,
             as
             love
             ,
             fear
             ,
             obedience
             ,
             &c.
             
             So
             it
             is
             in
             the
             heart
             ,
             and
             whole
             man
             ,
             so
             that
             the
             duty
             of
             a
             Christian
             may
             be
             called
             the
             work
             of
             faith
             ,
             because
             it
             is
             commanded
             and
             produced
             by
             faith
             ,
             though
             belief
             be
             the
             formal
             and
             onely
             proper
             immediate
             act
             of
             it
             .
          
           
             Now
             the
             heart
             is
             the
             seat
             of
             the
             affections
             ,
             and
             the
             affections
             are
             about
             such
             objects
             as
             are
             partly
             agreable
             to
             our
             nature
             ,
             and
             such
             as
             we
             wish
             for
             and
             imbrace
             ,
             and
             partly
             such
             as
             we
             desire
             not
             ,
             but
             turn
             from
             .
             Of
             the
             former
             sort
             are
             love
             ,
             hope
             ,
             joy
             ,
             and
             of
             the
             other
             are
             fear
             ,
             grief
             ,
             hate
             .
             And
             God
             hath
             〈◊〉
             both
             of
             them
             to
             a
             double
             use
             ,
             as
             those
             of
             the
             second
             sort
             to
             restrain
             us
             from
             evil
             ,
             or
             after
             we
             have
             committed
             evil
             to
             torment
             and
             punish
             us
             .
             So
             of
             the
             former
             ,
             either
             they
             are
             provocations
             to
             good
             ,
             or
             after
             we
             have
             done
             well
             to
             cherish
             and
             comfort
             us
             for
             so
             doing
             .
          
           
             It
             is
             the
             work
             and
             office
             of
             faith
             to
             stir
             up
             these
             〈◊〉
             in
             us
             ,
             the
             first
             of
             which
             is
             fear
             towards
             God
             ;
             and
             the
             reason
             is
             ,
             because
             the
             word
             of
             God
             being
             the
             object
             of
             faith
             ,
             whether
             we
             take
             it
             in
             whole
             ,
             or
             in
             grosse
             ,
             the
             five
             books
             of
             Moses
             ,
             or
             the
             four
             Gospels
             ,
             in
             all
             we
             finde
             punishments
             〈◊〉
             to
             such
             as
             should
             transgresse
             ,
             which
             threatnings
             being
             〈◊〉
             by
             faith
             ,
             must
             needs
             work
             fear
             to
             〈◊〉
             ,
             and
             so
             they
             restrain
             from
             sin
             ,
             or
             fear
             of
             the
             punishment
             in
             those
             that
             have
             offended
             ,
             and
             so
             they
             stir
             up
             to
             repentance
             :
             for
             in
             the
             very
             beginning
             we
             see
             ,
             faith
             had
             a
             word
             of
             threatning
             to
             apprehend
             .
             In
             what
             day
             soever
             Adam
             should
             eat
             of
             the
             fruit
             of
             the
             tree
             he
             
             should
             die
             ,
             and
             this
             was
             before
             the
             promise
             ,
             that
             The
             seed
             of
             the
             woman
             should
             bruise
             the
             serpent
             head
             .
             Now
             faith
             apprehended
             Gods
             justice
             ,
             which
             with
             his
             
             other
             attributes
             made
             it
             seem
             more
             fearful
             ,
             and
             the
             conscience
             telling
             that
             an
             offence
             was
             committed
             by
             eating
             ,
             fear
             must
             needs
             arise
             out
             of
             the
             consideration
             of
             it
             .
          
           
             And
             this
             is
             it
             which
             was
             remembred
             before
             in
             our
             Saviours
             speach
             to
             the
             Jews
             .
             
             If
             ye
             had
             believed
             Moses
             ,
             ye
             would
             also
             have
             believed
             me
             .
             First
             Moses
             was
             to
             be
             believed
             ,
             then
             Christ
             ,
             first
             the
             Law
             ,
             then
             the
             Gospel
             .
          
           
             The
             first
             is
             a
             faith
             in
             Gods
             justice
             .
             There
             is
             a
             manifest
             example
             of
             this
             in
             the
             Ninevites
             ,
             
             
               Crediderunt
               Deo
               ,
               &
               timuerunt
            
             ,
             they
             believed
             God
             and
             feared
             ;
             which
             is
             Moses
             fear
             ,
             a
             faith
             in
             Gods
             justice
             .
          
           
             Among
             many
             motives
             to
             fear
             given
             by
             writers
             ,
             the
             chief
             is
             
               〈◊〉
               legis
            
             ,
             the
             knowledge
             of
             the
             Law
             ,
             and
             this
             works
             contritionem
             ,
             a
             grinding
             to
             powder
             by
             fear
             of
             that
             which
             the
             Law
             brings
             into
             their
             hearts
             .
             And
             of
             this
             the
             Psalmist
             speaks
             ,
             telling
             us
             
             what
             is
             the
             true
             object
             of
             fear
             ,
             My
             flesh
             trembleth
             for
             fear
             of
             thee
             ,
             and
             I
             am
             afraid
             of
             thy
             judgements
             .
             This
             is
             the
             effect
             of
             faith
             upon
             the
             knowledge
             of
             Gods
             Justice
             .
          
           
             The
             reason
             why
             it
             pleased
             God
             to
             set
             justice
             and
             fear
             in
             the
             first
             place
             is
             ,
             because
             before
             any
             thing
             can
             be
             effected
             ,
             the
             impediment
             ,
             and
             that
             which
             hindereth
             must
             be
             taken
             away
             .
             We
             cannot
             possesse
             God
             ,
             and
             the
             reason
             is
             ,
             because
             as
             the
             Prophet
             tells
             
             us
             ,
             there
             is
             a
             separation
             between
             him
             and
             us
             ,
             our
             sins
             do
             separate
             between
             God
             and
             
             us
             :
             a
             partition
             wall
             ,
             as
             the
             Apostle
             calls
             it
             .
             Now
             seeing
             there
             is
             a
             necessity
             to
             have
             God
             ,
             and
             that
             this
             partition
             wall
             keeps
             us
             asunder
             ,
             in
             the
             first
             place
             we
             must
             not
             build
             this
             wall
             higher
             ,
             but
             we
             must
             cease
             to
             build
             sin
             upon
             sin
             ,
             and
             look
             for
             Christ
             to
             beat
             down
             that
             which
             is
             already
             built
             .
             That
             which
             causeth
             us
             to
             cease
             from
             sin
             is
             the
             fear
             of
             God
             ,
             
               Expulsor
               peccati
               timor
               Domini
            
             ,
             saith
             the
             Wise
             man
             ,
             we
             must
             not
             say
             ,
             shall
             
             we
             continue
             in
             sin
             that
             grace
             may
             abound
             ?
             God
             forbid
             ,
             saith
             the
             Apostle
             .
             And
             
             this
             is
             the
             reason
             why
             God
             commandeth
             fear
             ,
             because
             it
             maketh
             us
             to
             leave
             sin
             .
          
           
             Besides
             fear
             there
             are
             two
             other
             affections
             which
             cause
             men
             to
             live
             well
             ,
             though
             it
             pleased
             God
             here
             to
             make
             choice
             of
             fear
             :
             as
             1.
             
             Shame
             .
             2.
             
             Pain
             and
             grief
             .
             Make
             
             
             their
             faces
             ashamed
             ,
             O
             Lord
             (
             saith
             the
             Psalmist
             )
             that
             they
             may
             seek
             thy
             Name
             :
             and
             for
             the
             other
             ,
             
               Vexatio
               dat
               intellectum
            
             ,
             affliction
             brings
             understanding
             .
             If
             a
             man
             smart
             for
             any
             thing
             ,
             experience
             will
             give
             him
             understanding
             .
             But
             we
             see
             that
             in
             the
             multitude
             of
             offenders
             there
             is
             no
             place
             for
             shame
             ,
             and
             for
             pain
             we
             have
             
               terrenas
               consolatiunculas
            
             ,
             poor
             worldly
             comforts
             ,
             at
             least
             if
             not
             to
             drive
             it
             away
             ,
             yet
             to
             season
             it
             ,
             and
             therefore
             God
             foresaw
             that
             neither
             of
             these
             would
             strike
             so
             deep
             as
             fear
             .
             But
             fear
             (
             which
             it
             pleaseth
             God
             to
             set
             before
             us
             ,
             and
             to
             require
             at
             our
             hands
             )
             is
             that
             affection
             which
             toucheth
             
             us
             neerest
             ,
             and
             when
             other
             fail
             ,
             fails
             not
             .
             Examples
             we
             have
             of
             it
             in
             offenders
             .
             
             Adam
             being
             naked
             ,
             and
             clothed
             onely
             with
             fig-leaves
             ,
             might
             have
             been
             ashamed
             ,
             yet
             he
             walked
             up
             and
             down
             Paradise
             confidently
             ,
             and
             his
             humbling
             came
             not
             till
             
             he
             heard
             the
             voice
             of
             the
             Lord
             ,
             and
             then
             he
             was
             afraid
             .
             Felix
             was
             a
             corrupt
             governour
             ,
             and
             made
             no
             conscience
             of
             it
             ,
             yet
             hearing
             Saint
             Paul
             discourse
             of
             Justice
             ,
             and
             Temperance
             ,
             and
             especially
             of
             Gods
             Judgements
             ,
             he
             fell
             into
             a
             trembling
             .
          
           
             And
             this
             affection
             is
             not
             onely
             in
             men
             ,
             but
             predominant
             in
             beasts
             also
             ,
             and
             in
             those
             
             beasts
             which
             are
             most
             stupid
             and
             brutish
             .
             〈◊〉
             asse
             fearing
             the
             angel
             of
             the
             Lord
             ,
             notwithstanding
             all
             his
             Masters
             beating
             fell
             down
             flat
             ,
             and
             would
             not
             stir
             a
             foot
             to
             
             run
             into
             danger
             .
             Nay
             ,
             further
             the
             Devils
             which
             fear
             nothing
             else
             ,
             yet
             in
             respect
             of
             God
             ,
             
               S.
               James
            
             tells
             us
             ,
             
               Demones
               credunt
               &
               contremiscunt
            
             ,
             the
             Devils
             believe
             and
             tremble
             .
             And
             therefore
             this
             must
             needs
             be
             a
             prevalent
             means
             ;
             and
             that
             man
             is
             far
             gone
             ,
             and
             in
             a
             fearful
             case
             that
             feareth
             not
             .
          
           
             But
             it
             may
             be
             objected
             .
             That
             since
             God
             speaketh
             so
             much
             of
             love
             ,
             why
             should
             we
             not
             be
             brought
             to
             obedience
             by
             love
             rather
             then
             by
             fear
             ?
          
           
             It
             cannot
             be
             denied
             ,
             but
             that
             were
             a
             more
             acceptable
             way
             ,
             but
             our
             case
             is
             so
             ,
             that
             love
             will
             not
             prevail
             with
             us
             ,
             for
             he
             that
             loveth
             a
             good
             thing
             must
             have
             knowledge
             of
             it
             ,
             and
             that
             comes
             by
             a
             taste
             of
             it
             .
             Now
             if
             his
             〈◊〉
             be
             corrupt
             ,
             as
             theirs
             is
             that
             are
             feavorish
             ,
             nothing
             can
             please
             him
             ,
             but
             that
             wich
             pleaseth
             the
             corrupt
             taste
             ,
             wholsome
             things
             are
             distasteful
             to
             him
             ,
             yet
             (
             though
             they
             love
             not
             those
             things
             that
             are
             good
             for
             their
             disease
             )
             this
             reason
             will
             prevail
             against
             their
             liking
             ,
             that
             if
             they
             take
             it
             not
             ,
             their
             fit
             will
             be
             sharper
             ,
             or
             their
             life
             shorter
             :
             so
             fear
             in
             them
             worketh
             more
             then
             love
             .
             And
             so
             is
             it
             with
             men
             ,
             whose
             first
             taste
             
               in
               spiritualibus
            
             is
             corrupted
             .
             If
             love
             could
             cause
             us
             to
             taste
             spiritual
             joyes
             ,
             fear
             were
             super
             fluous
             .
             But
             vain
             delights
             in
             earthly
             pleasures
             ,
             ease
             and
             evil
             company
             have
             so
             cloyed
             and
             corrupted
             our
             tastes
             ,
             that
             we
             are
             not
             able
             to
             desire
             that
             which
             is
             truely
             to
             be
             desired
             ,
             and
             that
             which
             is
             hurtful
             to
             us
             we
             desire
             .
             And
             therefore
             there
             is
             nothing
             can
             alter
             our
             taste
             ,
             but
             that
             if
             we
             continue
             in
             taking
             those
             earthly
             pleasures
             ,
             and
             not
             take
             that
             which
             is
             spiritual
             ,
             our
             fits
             will
             be
             sharper
             ,
             and
             our
             life
             shorter
             :
             this
             fear
             is
             necessary
             to
             be
             set
             before
             us
             .
          
           
             To
             this
             may
             be
             added
             ;
             that
             to
             this
             love
             we
             are
             brought
             by
             fear
             ,
             for
             
               Odium
               peccandi
            
             ,
             the
             hate
             of
             sin
             cometh
             from
             fear
             ,
             for
             fear
             causeth
             us
             to
             abstain
             from
             sin
             ,
             this
             abstinence
             bringeth
             a
             good
             life
             ,
             and
             that
             ,
             a
             good
             conscience
             ,
             being
             possest
             with
             that
             ,
             we
             shall
             be
             without
             fear
             ,
             and
             have
             peace
             of
             conscience
             ,
             which
             breedeth
             love
             to
             God
             and
             godlinesse
             .
             
               A
               timore
               bona
               vita
               ,
               a
               bona
               vita
               bona
               conscientia
               ,
               a
               bona
               conscientia
               amor
               .
            
             And
             love
             and
             fear
             in
             this
             respect
             are
             compared
             by
             Saint
             Augustine
             to
             a
             needle
             and
             threed
             ,
             the
             needle
             tarrieth
             not
             ,
             but
             bringeth
             the
             threed
             after
             it
             ;
             first
             we
             must
             fear
             ,
             and
             that
             will
             bring
             love
             after
             it
             .
             
               Discat
               timere
               ,
               qui
               non
               vult
               timere
               ;
               discat
               ad
               tempus
               esse
               solicitus
               ,
               qui
               vult
               esse
               semper
               securus
               ,
            
             let
             him
             learn
             to
             fear
             that
             would
             not
             fear
             ;
             let
             him
             be
             solicitous
             for
             a
             time
             ,
             that
             will
             be
             secure
             for
             ever
             .
             So
             we
             see
             that
             the
             use
             of
             fear
             is
             to
             restrain
             us
             from
             evil
             ,
             and
             to
             procure
             love
             in
             us
             .
          
           
             The
             Common
             definition
             of
             fear
             is
             ,
             
               Expectatio
               mati
            
             ,
             the
             expectation
             of
             evil
             ,
             upon
             which
             may
             arise
             a
             doubt
             to
             them
             that
             are
             not
             well
             versed
             in
             Divinity
             .
             How
             a
             man
             may
             be
             said
             to
             fear
             God
             ,
             seeing
             there
             is
             no
             evil
             in
             him
             ,
             for
             he
             being
             wholly
             goodnesse
             it self
             ,
             and
             the
             fountain
             of
             all
             goodnesse
             ,
             therefore
             should
             not
             be
             said
             to
             be
             feared
             .
             But
             it
             is
             soon
             resolved
             .
             For
             God
             is
             not
             to
             be
             feared
             as
             he
             is
             God
             and
             goodnesse
             ,
             and
             no
             evill
             in
             him
             ,
             but
             
               ab
               effectis
            
             in
             respect
             of
             his
             Judgements
             ,
             the
             effects
             of
             his
             Justice
             ,
             they
             are
             first
             to
             be
             feared
             ,
             and
             God
             secondarily
             .
          
           
             The
             〈◊〉
             why
             the
             effects
             of
             his
             justice
             are
             to
             be
             feared
             ,
             are
             because
             in
             Gods
             judgements
             concurre
             all
             the
             causes
             and
             motives
             that
             can
             by
             any
             means
             move
             fear
             ,
             his
             judgement
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               malum
               formidabile
            
             ,
             an
             object
             altogether
             fearfull
             .
          
           
             And
             it
             is
             in
             a
             three
             fold
             respect
             ,
             for
             it
             is
             ,
          
           
             
               1.
               
               Futurum
               ,
               to
               come
               .
            
             
               2.
               
               Propinquum
               ,
               neer
               .
            
             
               3.
               
               
                 Vires
                 excedens
              
               ,
               exceeding
               our
               strength
               .
            
          
           
             
             
               1.
               
               An
               evil
               past
               is
               not
               the
               object
               of
               fear
               ,
               but
               an
               evil
               to
               come
               ,
               and
               the
               greater
               it
               is
               '
               
               the
               greater
               the
               fear
               is
               ,
               and
               therefore
               after
               our
               Saviour
               had
               reckoned
               up
               to
               his
               Disciples
               ,
               many
               calamities
               that
               should
               happen
               ,
               he
               addeth
               ,
               but
               the
               end
               is
               not
               yet
               ,
               the
               greatest
               is
               behinde
               ,
               though
               we
               suffer
               many
               things
               in
               this
               world
               ,
               yet
               there
               shall
               somewhat
               befall
               us
               after
               ,
               worse
               then
               those
               .
            
             
               2.
               
               It
               is
               propinquum
               ,
               because
               the
               armies
               of
               God
               are
               ever
               round
               about
               us
               ,
               wheresoever
               we
               are
               ,
               God
               is
               present
               ,
               and
               in
               the
               midst
               of
               his
               host
               ,
               and
               all
               things
               are
               naked
               and
               open
               unto
               the
               eyes
               of
               him
               with
               whom
               we
               have
               to
               do
               .
               And
               therefore
               if
               we
               do
               
               ill
               ,
               he
               is
               ready
               and
               〈◊〉
               to
               see
               it
               ,
               and
               his
               armies
               ready
               to
               execute
               vengeance
               upon
               them
               that
               do
               evil
               .
               
            
             
               3.
               
               It
               is
               
                 vires
                 excedens
              
               .
               It
               must
               be
               a
               great
               matter
               of
               difficulty
               that
               must
               exceed
               our
               power
               and
               strength
               ,
               but
               this
               doth
               ;
               and
               such
               a
               thing
               takes
               a
               deep
               impression
               ,
               it
               terrifies
               us
               ,
               when
               we
               can
               make
               no
               resistance
               .
               And
               this
               the
               Psalmist
               by
               a
               question
               makes
               to
               appear
               plainly
               .
               If
               thou
               ,
               O
               Lord
               ,
               shouldest
               be
               extreme
               to
               mark
               what
               is
               done
               
               amisse
               ,
               who
               may
               abide
               it
               ?
               that
               is
               ,
               none
               can
               .
               And
               therefore
               
                 S.
                 Paul
              
               saith
               ,
               Do
               we
               
               provoke
               the
               Lord
               to
               jealousie
               ,
               are
               we
               stronger
               then
               he
               ?
               No
               ;
               our
               strength
               to
               him
               
               is
               but
               as
               stubble
               ,
               not
               as
               the
               strength
               of
               stones
               ,
               nor
               is
               our
               flesh
               of
               brasse
               ,
               as
               Job
               speaketh
               .
               
               This
               makes
               it
               
                 malum
                 arduum
              
               ,
               hard
               and
               difficult
               ,
               which
               is
               aggravated
               by
               these
               four
               degrees
               .
            
          
           
             1.
             
             First
             ,
             it
             is
             a
             punishment
             
               malum
               poenae
            
             ,
             and
             there
             is
             a
             bar
             erected
             ,
             and
             an
             inditement
             framed
             .
             We
             must
             all
             appear
             (
             as
             the
             Apostle
             tells
             us
             )
             before
             the
             judgement
             〈◊〉
             
             of
             〈◊〉
             ,
             &c.
             
          
           
             2.
             
             This
             punishment
             will
             be
             fearful
             and
             strange
             ,
             insolitum
             ,
             without
             example
             ;
             fiery
             
             indignation
             ,
             
               Horrendum
               est
               incidere
               in
               manus
               Dei
               viventis
               ,
            
             it
             is
             a
             fearful
             thing
             to
             fall
             
             into
             the
             hands
             of
             the
             living
             God.
             
          
           
             3.
             
             It
             will
             be
             
               malum
               subitum
               &
               repentinum
            
             ,
             sudden
             and
             unexpected
             ,
             sudden
             destruction
             ,
             as
             travail
             upon
             a
             woman
             with
             childe
             ,
             especially
             upon
             such
             as
             harden
             themselves
             .
             
             He
             that
             being
             often
             reproved
             hardeneth
             his
             neck
             ,
             shall
             suddenly
             be
             destroyed
             ,
             
             and
             that
             without
             remedy
             ;
             which
             is
             the
             last
             .
             No
             redemption
             till
             the
             utmost
             farthing
             
             be
             paid
             ,
             that
             is
             never
             after
             this
             life
             ;
             for
             as
             God
             shews
             the
             uttermost
             of
             his
             〈◊〉
             in
             providing
             rewards
             for
             his
             〈◊〉
             ;
             so
             he
             will
             shew
             his
             infinite
             power
             in
             punishments
             for
             those
             that
             will
             not
             fear
             .
             Besides
             all
             this
             we
             say
             in
             Philosophy
             ,
             
               Timetur
               is
               qui
               malum
               potest
               infligere
               ,
            
             he
             is
             to
             be
             feared
             that
             can
             bring
             evil
             upon
             us
             .
             Now
             that
             God
             is
             able
             ,
             appears
             by
             three
             things
             considerable
             in
             a
             party
             to
             be
             feared
             .
          
           
             
               1.
               
               The
               first
               is
               authority
               .
               Though
               a
               childe
               be
               a
               King
               ,
               or
               a
               woman
               bear
               rule
               over
               〈◊〉
               ,
               
               who
               in
               respect
               of
               themselves
               are
               but
               weak
               ,
               yet
               in
               regard
               of
               their
               authority
               ,
               they
               become
               
               terrible
               to
               us
               .
               And
               the
               Lord
               is
               king
               over
               all
               the
               earth
               ,
               let
               all
               the
               earth
               therefore
               
               
               fear
               him
               ,
               saith
               the
               〈◊〉
               .
               And
               why
               ?
               An
               earthly
               kings
               wrath
               is
               as
               〈◊〉
               
               of
               death
               ,
               and
               as
               the
               roaring
               of
               a
               lyon
               ,
               then
               what
               is
               the
               wrath
               of
               the
               King
               of
               kings
               ?
               And
               besides
               ,
               by
               best
               right
               he
               may
               challenge
               this
               fear
               ,
               for
               being
               King
               of
               kings
               his
               authority
               is
               highest
               and
               above
               all
               others
               .
               And
               he
               is
               not
               onely
               a
               king
               ,
               but
               such
               a
               king
               ,
               as
               to
               whom
               all
               the
               celestial
               powers
               and
               principalities
               lay
               down
               their
               crowns
               ,
               and
               fall
               on
               their
               faces
               before
               him
               .
               And
               therefore
               it
               was
               the
               song
               of
               them
               that
               overcame
               
               the
               beast
               ,
               Who
               shall
               not
               fear
               thee
               ,
               O
               Lord
               ,
               and
               glorifie
               thy
               Name
               ?
            
             
               2
               The
               second
               is
               power
               .
               A
               man
               if
               he
               have
               a
               mighty
               adversary
               ,
               though
               he
               have
               no
               authority
               ,
               yet
               he
               is
               to
               be
               feared
               .
               Might
               is
               to
               be
               feared
               ;
               and
               therefore
               we
               are
               counselled
               to
               be
               at
               peace
               and
               have
               good
               correspondence
               ,
               and
               in
               no
               case
               to
               strive
               with
               a
               mighty
               
               man.
               If
               the
               mighty
               men
               upon
               earth
               are
               to
               be
               feared
               ,
               how
               much
               more
               the
               mighty
               God
               ,
               whose
               power
               as
               it
               exceedeth
               all
               other
               powers
               ,
               so
               it
               hath
               compelled
               them
               that
               were
               mighty
               on
               earth
               to
               fear
               him
               .
               Nebuchadnezzar
               when
               he
               perceived
               the
               power
               of
               
               God
               working
               beyond
               the
               course
               of
               nature
               ,
               that
               three
               men
               should
               walk
               in
               a
               fiery
               furnace
               without
               hurt
               either
               to
               their
               bodies
               or
               garments
               ,
               was
               so
               terrified
               and
               astonied
               ,
               that
               he
               repealed
               his
               former
               decree
               and
               published
               another
               ,
               and
               that
               a
               sharp
               one
               against
               them
               that
               should
               〈◊〉
               Gods
               Name
               .
               The
               like
               did
               Darius
               upon
               the
               supernatural
               
               and
               powerful
               preservation
               of
               Daniel
               in
               the
               Lions
               den
               .
               And
               so
               we
               read
               that
               the
               people
               were
               astonied
               at
               the
               mighty
               works
               of
               our
               Saviour
               .
               Power
               breeds
               terrour
               then
               .
            
             
               3.
               
               The
               last
               is
               his
               omniscience
               .
               No
               sin
               that
               we
               commit
               but
               he
               takes
               notice
               of
               them
               .
               
               My
               sinnes
               (
               saith
               king
               David
               )
               are
               not
               hid
               from
               thee
               .
               When
               Moses
               saw
               no
               man
               by
               ,
               
               he
               was
               bold
               to
               kill
               the
               Egyptian
               .
               But
               when
               he
               perceived
               that
               some
               were
               privy
               to
               it
               ,
               
               he
               feared
               and
               said
               ,
               surely
               this
               thing
               is
               known
               .
               There
               is
               no
               creature
               but
               is
               manifest
               in
               
               his
               sight
               ;
               for
               all
               things
               are
               naked
               ,
               and
               open
               before
               him
               .
               In
               respect
               therefore
               that
               he
               
               knoweth
               our
               transgressions
               ,
               our
               fear
               is
               to
               be
               fixed
               on
               him
               .
               And
               this
               putteth
               a
               difference
               between
               the
               fear
               of
               God
               and
               the
               fear
               of
               man
               ,
               which
               they
               call
               
                 malum
                 diuturnitatis
                 custodem
              
               ,
               an
               ill
               keeper
               of
               continuance
               ,
               for
               the
               fear
               of
               God
               is
               
                 bonus
                 diuturnitatis
                 custos
              
               ,
               a
               good
               keeper
               of
               it
               .
            
          
           
             And
             now
             according
             to
             the
             first
             rule
             for
             exposition
             of
             the
             Decalogue
             ,
             we
             are
             to
             
             see
             in
             this
             what
             is
             commanded
             ,
             and
             what
             forbidden
             .
             1.
             
             Here
             are
             commanded
             both
             the
             fears
             ,
             servile
             and
             filial
             .
          
           
             1.
             
             The
             first
             the
             School-men
             call
             
               timorem
               servorum
            
             ,
             servile
             fear
             ,
             such
             fear
             as
             servants
             shew
             to
             Masters
             ,
             a
             fear
             of
             punishment
             ,
             and
             this
             is
             a
             good
             fear
             though
             it
             be
             ignorantly
             condemned
             by
             some
             .
             True
             it
             is
             ,
             that
             the
             Apostle
             saith
             ,
             that
             the
             sons
             of
             God
             have
             not
             received
             the
             spirit
             of
             bondage
             to
             fear
             ;
             but
             the
             spirit
             of
             adoption
             
             whereby
             they
             cry
             ,
             Abba
             Father
             :
             the
             spirit
             of
             bondage
             is
             inferiour
             to
             the
             spirit
             of
             adoption
             ;
             yet
             that
             spirit
             is
             better
             then
             the
             spirit
             of
             Belial
             ,
             or
             that
             of
             slumber
             ,
             of
             
             which
             the
             Prophet
             speaks
             ,
             whereby
             mens
             eyes
             are
             closed
             .
          
           
             It
             is
             a
             maxime
             ,
             that
             
               actio
               perfecta
               non
               recipitur
               ,
               nisi
               imperfecte
               primo
               ,
            
             there
             is
             no
             perfect
             action
             ,
             but
             at
             first
             it
             is
             imperfect
             ,
             and
             is
             perfected
             by
             degrees
             .
             It
             is
             a
             good
             thing
             to
             be
             a
             son
             ;
             yet
             it
             is
             better
             to
             be
             a
             servant
             ,
             a
             door-keeper
             in
             the
             house
             of
             God
             ,
             
             then
             to
             dwell
             in
             the
             tents
             of
             ungodlinesse
             ;
             better
             to
             be
             a
             hired
             servant
             then
             a
             prodigal
             son
             .
             It
             is
             good
             to
             be
             in
             Canaan
             in
             the
             land
             of
             promise
             ,
             but
             (
             in
             the
             mean
             time
             )
             
             it
             is
             better
             ,
             to
             be
             in
             the
             wildernesse
             then
             in
             Egypt
             .
             So
             fear
             and
             spare
             not
             ,
             fac
             (
             saith
             
               S.
               Augustine
               )
               si
               nondum
               potes
               amore
               justitiae
               ,
               at
               timore
               poenae
               ,
            
             do
             it
             ,
             if
             not
             for
             love
             of
             goodnesse
             ,
             yet
             for
             fear
             of
             punishment
             ;
             and
             his
             ground
             is
             out
             of
             a
             place
             in
             
               Deuteronomie
               cap.
            
             5.
             
             Nothing
             brought
             the
             Jews
             to
             the
             love
             of
             God
             ,
             but
             the
             terrour
             
             they
             conceived
             out
             of
             the
             strange
             sights
             before
             them
             ,
             yet
             God
             wisheth
             that
             they
             might
             have
             such
             a
             heart
             in
             them
             alwayes
             ,
             that
             they
             would
             fear
             him
             :
             yet
             this
             was
             but
             a
             servile
             fear
             ,
             procured
             by
             the
             strange
             sights
             at
             the
             deliverie
             of
             the
             Law.
             
          
           
             2.
             
             The
             second
             they
             call
             
               timorem
               filiorum
            
             ,
             filial
             fear
             .
             This
             they
             illustrate
             by
             an
             example
             from
             the
             son
             of
             a
             poor
             man
             ,
             that
             hath
             a
             reverend
             fear
             not
             to
             offend
             his
             father
             ,
             though
             he
             be
             assured
             that
             he
             can
             do
             him
             neither
             good
             nor
             hurt
             .
             And
             these
             two
             fears
             are
             distinct
             and
             different
             .
             The
             first
             ariseth
             from
             the
             fear
             of
             punishment
             ,
             and
             this
             from
             love
             ,
             and
             may
             be
             called
             reverence
             .
             This
             is
             the
             fear
             ,
             which
             the
             Psalmist
             calleth
             clean
             ,
             and
             endureth
             for
             ever
             ,
             and
             thus
             we
             perfect
             ,
             or
             work
             out
             our
             salvation
             with
             
             
             fear
             and
             trembling
             .
          
           
             The
             reason
             why
             ,
             though
             we
             may
             and
             ought
             to
             obey
             God
             out
             of
             love
             ,
             yet
             it
             hath
             pleased
             him
             to
             command
             fear
             ,
             is
             threefold
             .
          
           
             1.
             
             To
             overthrow
             the
             vain
             sp
             culation
             of
             some
             erroneous
             people
             ,
             that
             dream
             of
             an
             absolute
             perfection
             in
             this
             life
             .
             The
             Wise
             man
             saith
             ,
             
               Beatus
               qui
               semper
               pavit
            
             ,
             happy
             
             is
             the
             man
             that
             feareth
             alway
             .
             And
             either
             there
             is
             no
             perfection
             in
             this
             life
             ,
             or
             else
             fear
             is
             superfluous
             ,
             he
             that
             cannot
             fall
             ,
             need
             not
             fear
             .
             But
             because
             in
             this
             life
             there
             be
             degrees
             of
             perfection
             ,
             and
             though
             we
             have
             obtained
             perfection
             of
             parts
             ,
             that
             is
             ,
             all
             vertues
             and
             graces
             required
             in
             a
             Christian
             ;
             yet
             there
             are
             several
             degrees
             of
             perfection
             ,
             wherein
             we
             must
             still
             be
             growing
             ;
             for
             a
             childe
             ,
             though
             it
             have
             all
             the
             parts
             of
             a
             perfect
             man
             ,
             yet
             it
             hath
             them
             not
             in
             that
             degree
             of
             perfection
             ,
             which
             one
             of
             yeers
             hath
             attained
             to
             ;
             therefore
             this
             fear
             is
             alwayes
             necessary
             .
             None
             stands
             so
             fast
             ,
             but
             he
             may
             fall
             ,
             and
             therefore
             must
             alwayes
             fear
             .
          
           
             2.
             
             Inasmuch
             as
             the
             children
             of
             God
             often
             feel
             in
             themselves
             a
             feeblenesse
             in
             faith
             ,
             a
             doubt
             in
             hope
             ,
             coldnesse
             in
             prayers
             ,
             slownesse
             in
             repentance
             ,
             and
             a
             debility
             in
             all
             other
             pious
             duties
             ,
             in
             some
             more
             ,
             in
             others
             lesse
             ,
             according
             to
             the
             measure
             of
             the
             Spirit
             communicated
             to
             them
             ,
             as
             it
             was
             in
             King
             David
             ;
             therefore
             fear
             is
             necessary
             to
             recover
             themselves
             ,
             and
             he
             that
             looseth
             it
             not
             ,
             his
             heart
             shall
             never
             be
             hardened
             ,
             nor
             fall
             into
             mischief
             ,
             as
             the
             Wise
             man
             intimates
             ,
             in
             the
             place
             before
             cited
             .
             Fear
             is
             a
             good
             preservative
             for
             the
             heart
             ;
             though
             all
             other
             duties
             fail
             ,
             yet
             if
             fear
             continue
             ,
             we
             shall
             never
             need
             to
             despair
             .
          
           
             Saint
             Bernard
             saith
             ,
             I
             know
             it
             for
             a
             truth
             ,
             that
             for
             the
             keeping
             ,
             continuing
             ,
             and
             〈◊〉
             of
             the
             vertues
             and
             duties
             ,
             which
             God
             hath
             commanded
             ,
             there
             is
             nothing
             more
             profitable
             and
             available
             then
             fear
             ;
             when
             the
             grace
             of
             God
             is
             with
             
             us
             ,
             and
             when
             it
             is
             departed
             ,
             so
             that
             ther
             's
             nothing
             left
             but
             fear
             ;
             yet
             this
             fear
             wil
             never
             leave
             us
             ,
             or
             let
             us
             rest
             ,
             till
             we
             have
             made
             our selves
             fit
             to
             receive
             it
             again
             ,
             
               si
               deficit
               timor
               ,
               deficis
               et
               tu
               ,
            
             if
             fear
             decay
             ,
             thou
             decayest
             with
             it
             &c.
             when
             we
             have
             recovered
             the
             grace
             that
             was
             lost
             ,
             fear
             will
             preserve
             it
             ;
             for
             fear
             of
             a
             relapse
             will
             make
             us
             more
             circumspect
             .
             Saint
             Jerome
             calls
             it
             
               Custodem
               omnium
               virtutum
            
             .
          
           
             3.
             
             Because
             the
             excellent
             duty
             of
             love
             ,
             the
             effect
             of
             feare
             ,
             might
             not
             fail
             and
             grow
             .
             carles
             ,
             In
             the
             Canticles
             the
             Spouse
             fell
             asleep
             with
             her
             beloved
             in
             her
             arms
             ,
             &
             when
             she
             awoke
             her
             beloved
             was
             gone
             ,
             in
             her
             bed
             she
             sought
             him
             ,
             but
             found
             him
             not
             ,
             so
             that
             if
             there
             be
             not
             a
             mixture
             of
             fear
             with
             love
             it
             will
             grow
             secure
             ,
             and
             fall
             a
             sleep
             ,
             and
             lose
             her
             beloved
             .
             Therefore
             that
             we
             may
             be
             sure
             to
             keep
             our
             love
             awake
             ,
             when
             we
             think
             we
             have
             Christ
             in
             our
             armes
             ,
             there
             must
             be
             a
             mixture
             of
             fear
             with
             it
             .
             So
             for
             these
             three
             reasons
             fear
             is
             necessary
             even
             for
             them
             that
             think
             themselves
             in
             a
             perfect
             estate
             .
             And
             withall
             Solomon
             tells
             us
             ,
             the
             fear
             of
             the
             Lord
             is
             the
             beginning
             of
             
             wisdom
             ,
             so
             did
             his
             father
             before
             him
             And
             the
             same
             Solomon
             concludes
             his
             book
             of
             
             the
             preacher
             ,
             with
             fear
             God
             and
             keep
             his
             Commandments
             ,
             for
             this
             is
             the
             end
             of
             all
             ,
             
             
             and
             the
             whole
             duty
             of
             man
             ,
             And
             in
             another
             place
             he
             saith
             ,
             it
             is
             
               fons
               vitae
            
             ,
             The
             fear
             
             of
             the
             Lord
             is
             the
             fountain
             of
             life
             ,
             to
             avoid
             the
             snares
             of
             death
             .
             As
             faith
             is
             the
             beginning
             of
             Christian
             religion
             ,
             as
             the
             first
             principles
             are
             in
             every
             science
             in
             
               ordine
               credendorum
            
             ,
             so
             is
             fear
             the
             first
             work
             or
             first
             beginning
             ,
             in
             
               ordine
               agendorum
            
             ,
             of
             things
             to
             be
             done
             :
             and
             as
             
               timor
               servilis
            
             ,
             servile
             fear
             is
             the
             first
             work
             ,
             so
             
               timor
               castus
            
             ,
             a
             reverend
             and
             filial
             fear
             is
             the
             last
             worke
             and
             conclusion
             of
             all
             things
             .
          
           
             Now
             wee
             have
             seen
             what
             is
             Commanded
             ,
             wee
             are
             to
             see
             what
             is
             forbidden
             .
          
           
             That
             is
             first
             want
             of
             fear
             ,
             the
             effect
             whereof
             is
             hardnesse
             of
             heart
             ;
             which
             is
             of
             
             two
             sorts
             ,
             the
             first
             being
             a
             degree
             or
             way
             to
             the
             second
             .
          
           
             1.
             
             The
             first
             ariseth
             from
             the
             prosperity
             or
             present
             impunity
             of
             the
             wicked
             ,
             which
             draweth
             with
             it
             an
             erroneous
             perswasion
             of
             our
             own
             freedom
             from
             danger
             .
             Because
             
             sentence
             (
             saith
             the
             Preacher
             )
             against
             an
             evill
             work
             is
             not
             executed
             speedily
             ,
             
             
             therefore
             the
             heart
             of
             the
             sons
             of
             men
             is
             fully
             set
             in
             them
             to
             do
             evill
             .
             They
             harden
             
             their
             hearts
             ;
             because
             wicked
             men
             escape
             punishment
             ,
             and
             conclude
             with
             him
             in
             the
             
             Psalmist
             ,
             that
             God
             is
             like
             themselves
             ,
             and
             thus
             the
             want
             of
             fear
             opens
             a
             way
             to
             all
             
             wickednesse
             ,
             whereas
             they
             ought
             to
             have
             reasoned
             ,
             as
             the
             Apostle
             doth
             ,
             that
             God
             deferreth
             his
             punishment
             ,
             that
             we
             should
             not
             defer
             our
             repentance
             ,
             and
             that
             he
             that
             hardeneth
             his
             neck
             being
             rebuked
             ,
             shall
             suddenly
             be
             destroyed
             ,
             and
             that
             without
             remedy
             ,
             as
             the
             Wise
             man
             saith
             .
          
           
             2.
             
             The
             second
             is
             the
             absolute
             want
             of
             fear
             .
             There
             ought
             to
             be
             ever
             a
             proportion
             ,
             between
             the
             object
             and
             the
             power
             apprehending
             .
             The
             Psalmist
             saith
             ,
             who
             regardeth
             
             deth
             the
             power
             of
             thy
             wrath
             ,
             for
             thereafter
             as
             a
             man
             feareth
             ,
             so
             is
             thy
             displeasure
             .
             Our
             fear
             should
             be
             proportionable
             to
             Gods
             wrath
             .
             But
             though
             we
             cannot
             fear
             in
             that
             proportion
             ,
             
               etiamsi
               conteremur
               ad
               palverem
            
             ,
             though
             we
             should
             grinde
             our selves
             to
             powder
             ,
             though
             we
             should
             tremble
             till
             one
             bone
             fall
             from
             another
             ;
             yet
             some
             measure
             of
             fear
             ought
             to
             be
             in
             us
             ,
             at
             least
             our
             fear
             ought
             to
             go
             beyond
             the
             precepts
             of
             men
             ;
             not
             be
             like
             those
             whose
             fear
             towards
             God
             was
             taught
             meerly
             by
             the
             precepts
             of
             men
             ,
             Esay
             .
             29
             13.
             
             Math.
             15.
             2.
             if
             we
             fear
             onely
             when
             mans
             law
             punishes
             ,
             our
             fear
             comes
             short
             ;
             the
             trial
             is
             ,
             if
             we
             make
             the
             like
             conscience
             of
             those
             things
             to
             which
             mans
             law
             reacheth
             not
             ,
             as
             of
             those
             which
             are
             forbidden
             both
             by
             the
             laws
             of
             God
             and
             man
             ,
             other
             wise
             we
             are
             voyd
             of
             fear
             .
          
           
             Now
             as
             the
             want
             of
             fear
             is
             forbidden
             ,
             so
             on
             the
             other
             side
             to
             fear
             that
             we
             should
             
             not
             is
             also
             prohibited
             .
             The
             Psalmist
             among
             other
             notes
             of
             the
             wicked
             sets
             this
             down
             for
             one
             ,
             they
             were
             afraid
             where
             no
             fear
             was
             .
             And
             
               S.
               John
            
             saith
             ,
             that
             the
             fearful
             ,
             
             (
             that
             for
             fear
             have
             transgressed
             )
             shall
             have
             their
             part
             in
             the
             lake
             which
             burneth
             with
             
             fire
             and
             brimstone
             .
             And
             our
             saviour
             bids
             us
             not
             to
             fear
             them
             that
             can
             onely
             
             
             kill
             the
             body
             .
             Pharoah
             was
             afraid
             the
             Isralites
             should
             grow
             into
             a
             greater
             number
             
             then
             the
             Egyptians
             ,
             and
             therefore
             made
             Edicts
             to
             kill
             the
             male
             children
             of
             the
             Isralites
             .
             So
             Jeroboam
             fearing
             that
             the
             hearts
             of
             the
             people
             would
             return
             to
             Rehoboam
             
             their
             true
             Lord
             ,
             if
             they
             should
             go
             up
             to
             Jerusalem
             to
             offer
             sacrifice
             ,
             and
             therefore
             set
             up
             two
             Golden
             calves
             ,
             and
             brought
             the
             people
             to
             Idolatry
             .
             Herod
             was
             afraid
             that
             he
             should
             loose
             his
             kingdom
             ,
             and
             therefore
             commanded
             to
             kill
             all
             the
             male
             children
             
             
             in
             Bethlehem
             and
             the
             coasts
             round
             about
             ,
             from
             two
             yeers
             old
             and
             under
             .
             And
             the
             Jews
             were
             afraid
             ,
             that
             if
             they
             suffered
             Christ
             to
             proceed
             in
             his
             doctine
             and
             miracles
             ,
             all
             would
             beleeve
             on
             him
             ,
             and
             the
             Romans
             would
             come
             and
             take
             away
             
             their
             kingdome
             ,
             and
             therefore
             they
             conspired
             to
             put
             him
             to
             death
             .
             The
             Wise
             man
             saith
             ,
             
               Quod
               timet
               impius
               id
               accidet
               ei
               ,
            
             that
             which
             the
             wicked
             feareth
             shall
             
             come
             upon
             him
             .
             And
             so
             it
             happened
             in
             the
             four
             examples
             mentioned
             .
             The
             Romans
             dispossest
             the
             Jews
             of
             their
             kingdom
             .
             Herod
             missed
             of
             his
             purpose
             ,
             and
             lost
             his
             kingdom
             .
             Jeroboams
             issue
             was
             rejected
             in
             the
             next
             generation
             .
             And
             the
             Israelites
             increased
             and
             prevailed
             against
             Pharaoh
             and
             the
             Egyptians
             .
          
           
             Seeing
             then
             that
             this
             duty
             of
             fear
             is
             so
             necessary
             ,
             and
             that
             the
             Prophet
             in
             the
             
             person
             of
             God
             tells
             us
             ,
             that
             to
             him
             will
             he
             look
             that
             trembleth
             at
             his
             words
             ,
             it
             stands
             us
             upon
             to
             keep
             this
             fear
             ever
             in
             our
             hearts
             .
             And
             the
             best
             motives
             to
             induce
             us
             ,
             is
             to
             take
             to
             us
             the
             consideration
             of
             Gods
             judgements
             ,
             and
             to
             consider
             with
             the
             Apostle
             ,
             How
             fearful
             a
             thing
             it
             is
             to
             fall
             into
             the
             hands
             of
             the
             living
             God
             ,
             for
             if
             he
             shall
             be
             
             extreme
             to
             mark
             what
             is
             done
             amisse
             ,
             no
             man
             shall
             abide
             his
             wrath
             .
             
          
           
             1.
             
             And
             the
             first
             is
             the
             consideration
             of
             the
             examples
             of
             the
             judgements
             of
             God
             in
             former
             ages
             ,
             left
             upon
             record
             in
             holy
             Scriptures
             .
             Of
             which
             the
             Apostle
             saith
             That
             al
             these
             
             things
             (
             meaning
             the
             judgements
             spoken
             of
             him
             in
             the
             former
             verses
             of
             the
             chapter
             )
             hapned
             unto
             them
             ,
             for
             ensamples
             ,
             and
             are
             written
             for
             our
             admonition
             .
             They
             should
             be
             our
             monitors
             ,
             
               Quot
               habebis
               jndicis
               Dei
               historias
               in
               〈◊〉
               ,
               tot
               habes
               conciones
               ,
            
             The
             histories
             of
             God
             judgements
             in
             the
             scared
             Scripture
             ,
             are
             as
             so
             many
             sermons
             to
             us
             ,
             to
             move
             us
             to
             the
             fear
             of
             God.
             As
             when
             we
             see
             his
             justice
             upon
             his
             Angells
             ,
             upon
             man
             in
             Paradise
             ,
             upon
             his
             whole
             posterity
             in
             the
             deluge
             ,
             upon
             the
             five
             Cities
             ,
             upon
             the
             Egyptians
             ,
             upon
             his
             chosen
             people
             the
             Jews
             ,
             upon
             his
             own
             Church
             Jerusalem
             ,
             and
             last
             of
             all
             upon
             his
             own
             ,
             and
             dearly
             beloved
             Son
             ,
             in
             proceeding
             against
             him
             ,
             in
             the
             fullnesse
             of
             bitternesse
             at
             his
             passion
             :
             insomuch
             as
             one
             of
             the
             fathers
             saith
             upon
             it
             ,
             
               O
               magna
               amaritudo
               peccati
               qui
               tantam
               amaritudinem
               peperit
               ,
            
             Oh
             the
             great
             bitternesse
             of
             sinne
             that
             brought
             forth
             so
             great
             bitternesse
             .
             Can
             we
             read
             and
             hear
             these
             things
             and
             not
             fear
             and
             tremble
             .
          
           
             2.
             
             And
             as
             the
             judgements
             of
             former
             ages
             are
             to
             be
             considered
             ,
             so
             those
             which
             are
             more
             neere
             ourselves
             ,
             especially
             these
             three
             .
          
           
             
               1.
               
               
                 Mala
                 inherentia
              
               ,
               those
               crosses
               that
               it
               pleaseth
               God
               to
               let
               us
               feele
               in
               some
               measure
               ,
               as
               sicknesse
               ,
               povertie
               ,
               afflictions
               by
               bad
               children
               ,
               and
               the
               like
               .
            
             
               2.
               
               
                 Mala
                 impendentia
              
               ,
               those
               crosses
               which
               we
               do
               not
               feel
               at
               the
               present
               ,
               but
               hang
               over
               ,
               our
               heads
               ,
               and
               which
               we
               have
               cause
               to
               fear
               may
               daily
               fall
               upon
               us
               ,
               as
               pestilence
               sword
               &c.
               
            
             
               3.
               
               
                 Malum
                 excubans
                 prae
                 foribus
              
               ,
               as
               they
               cal
               it
               the
               horrour
               of
               a
               guilty
               conscience
               ,
               which
               is
               alwayes
               ready
               to
               accuse
               and
               terrifie
               us
               ,
               in
               which
               regard
               God
               told
               Cain
               ,
               that
               sinne
               
               lieth
               at
               the
               door
               ,
               though
               conscience
               seem
               to
               sleep
               ,
               yet
               it
               lies
               like
               a
               mastive
               at
               the
               door
               which
               when
               the
               conscience
               shall
               be
               awakened
               will
               be
               ready
               to
               fly
               in
               our
               faces
               .
            
          
           
             3.
             
             Besides
             these
             ,
             we
             should
             consider
             those
             
               tria
               novissima
            
             ,
             as
             they
             are
             called
             ,
             those
             three
             last
             things
             ,
             death
             ,
             judgement
             ,
             and
             hell
             torments
             ,
             first
             the
             terror
             of
             death
             which
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             the
             Philosopher
             called
             it
             the
             terrible
             of
             terribles
             ,
             this
             would
             make
             us
             to
             number
             our
             days
             ,
             and
             lavbor
             to
             spend
             our
             time
             well
             ,
             therefore
             Moses
             prayed
             ,
             that
             God
             would
             teach
             men
             to
             number
             their
             dayes
             ,
             that
             they
             might
             apply
             their
             hearts
             to
             wisdom
             .
             
          
           
             2.
             
             
               Terror
               Judicii
            
             ,
             the
             terrour
             of
             Gods
             jndgement
             after
             death
             ,
             and
             what
             account
             we
             are
             able
             to
             give
             ,
             when
             as
             the
             Apostle
             speake
             ,
             We
             shall
             appear
             before
             the
             judgement
             seat
             of
             God
             ,
             which
             judgement
             seat
             cannot
             but
             be
             terrible
             .
             
          
           
             
               1.
               
               If
               we
               consider
               the
               Authority
               of
               the
               Judge
               from
               whose
               sentence
               there
               lies
               no
               appeale
               ,
               it
               is
               
                 sententia
                 definitiva
                 ,
                 a
                 definitive
                 sentence
                 .
              
            
             
               2.
               
               In
               regard
               of
               his
               wisdom
               and
               knowledge
               of
               all
               our
               offences
               .
               
                 Omnia
                 nuda
              
               ,
               all
               
               things
               are
               naked
               in
               his
               sight
               ,
               neither
               will
               he
               leave
               any
               of
               our
               acts
               indiscussed
               .
               
               I
               know
               your
               manifold
               transgressions
               ,
               saith
               God.
               And
               he
               judgeth
               not
               as
               
               
               man
               ,
               for
               man
               looketh
               on
               the
               outward
               appearance
               ,
               but
               God
               looketh
               on
               the
               heart
               .
               He
               searcheth
               all
               hearts
               ,
               and
               understandeth
               all
               the
               immaginations
               of
               the
               thoughs
               .
            
             
               3.
               
               In
               respect
               of
               his
               omnipotency
               .
               He
               is
               God
               of
               all
               power
               and
               might
               ,
               power
               belongs
               
               to
               him
               ,
               saith
               the
               Psalmist
               .
               If
               he
               whet
               his
               glittering
               sword
               and
               his
               hand
               take
               
               
               hold
               on
               judgement
               ,
               he
               will
               render
               vengeance
               to
               his
               enemies
               .
               At
               his
               reproofe
               all
               the
               
               pillars
               of
               the
               earth
               tremble
               saith
               Job
               .
            
             
               4.
               
               In
               regard
               of
               his
               justice
               .
               He
               hateth
               all
               workers
               of
               iniquity
               ,
               ther
               's
               no
               corrupting
               
               of
               this
               judge
               .
               Riches
               profit
               not
               in
               the
               day
               of
               wrath
               ,
               but
               he
               will
               do
               that
               which
               
               is
               just
               ,
               he
               will
               reward
               every
               man
               according
               to
               his
               works
               .
               
            
             
               5.
               
               In
               consideration
               of
               the
               fearfull
               signes
               which
               will
               go
               before
               this
               judgement
               ,
               
               which
               will
               be
               so
               strange
               and
               terrible
               ,
               that
               as
               the
               Prophet
               speaks
               ,
               All
               the
               inhabitants
               
               of
               the
               world
               shall
               tremble
               ,
               when
               the
               day
               of
               the
               Lord
               shall
               come
               .
               Our
               Saviour
               describes
               
               them
               in
               the
               Gospel
               .
               And
               Saint
               Gregory
               saith
               
                 vltima
                 tribulatio
                 multis
                 tribulationibus
                 pervenitur
                 ,
                 et
                 per
                 crebra
                 mala
                 quae
                 perveniunt
                 ,
                 judicantur
                 mala
                 perpeta
                 quae
                 sequantur
                 ,
              
               there
               are
               many
               tribulations
               which
               precede
               the
               last
               ,
               and
               by
               those
               foregoing
               we
               may
               conceive
               of
               them
               which
               are
               to
               come
               .
            
             
               6.
               
               Lastly
               .
               in
               regard
               of
               the
               accsers
               ,
               God
               himself
               and
               Christ
               will
               be
               both
               Judge
               
               and
               witnesse
               ,
               I
               will
               be
               a
               swift
               witnes
               saith
               God.
               The
               Angels
               ,
               Devils
               ,
               our
               own
               
               Consciences
               ,
               our
               works
               ,
               for
               they
               will
               follow
               us
               .
               The
               Creatures
               which
               we
               have
               
               abused
               ,
               and
               the
               wounds
               of
               Christ
               ,
               caused
               by
               our
               sinnes
               .
            
          
           
             3.
             
             The
             third
             Consideration
             is
             
               Terror
               poenarum
            
             ,
             the
             terrour
             of
             punishments
             ,
             which
             
             is
             commonly
             divided
             into
             
               Poena
               sensus
               &
               Poena
               Damni
            
             ,
             the
             pain
             of
             sense
             and
             losse
             ,
             The
             pain
             and
             grief
             we
             have
             in
             that
             we
             feel
             or
             in
             that
             we
             forgo
             .
          
           
             1.
             
             In
             that
             we
             feel
             ,
             Christs
             fan
             is
             in
             his
             hand
             and
             he
             will
             thorowly
             purrge
             his
             
             floor
             and
             gather
             his
             wheat
             into
             his
             garner
             ,
             but
             will
             burne
             up
             the
             chaff
             with
             unquenchable
             fire
             .
          
           
             The
             grievousnesse
             of
             these
             pains
             we
             shall
             finde
             ,
             if
             we
             consider
             particularly
             what
             they
             are
             .
          
           
             
               1.
               
               The
               sharpnes
               of
               them
               ,
               there
               shall
               be
               fire
               .
               And
               as
               in
               this
               particular
               ,
               so
               in
               the
               rest
               we
               may
               truly
               say
               ,
               that
               the
               least
               of
               hell
               pains
               are
               greater
               then
               all
               the
               pains
               of
               this
               world
               put
               together
               ,
               this
               fire
               shall
               far
               exceed
               that
               in
               the
               fornace
               heated
               seven
               times
               at
               the
               command
               of
               Nebuchadnezzar
               .
               It
               is
               a
               lake
               burning
               with
               fire
               and
               brimstone
               .
               
               
            
             
               2.
               
               There
               shall
               be
               darknesse
               worse
               then
               that
               of
               Egypt
               .
               Job
               calls
               it
               a
               land
               of
               
               darknesse
               ,
               were
               the
               light
               is
               as
               darknesse
               .
               Saint
               Gregory
               saith
               
                 Ignis
                 infernalis
                 concremationem
              
               
               
                 habet
                 ,
                 lumen
                 non
                 habet
                 ,
                 flanima
                 illa
                 comburit
                 sed
                 tenebras
                 non
                 expellit
                 ,
              
               The
               
               fire
               of
               hell
               hath
               burning
               ,
               but
               no
               light
               ,
               the
               flame
               of
               it
               burns
               ,
               but
               expells
               no
               darknes
               .
            
             
               3.
               
               There
               shall
               be
               noisome
               stench
               .
               And
               so
               much
               the
               materialls
               of
               this
               fire
               may
               intimate
               to
               us
               ,
               wich
               is
               brimstone
               ,
               as
               bad
               a
               smell
               as
               may
               be
               ,
               besides
               as
               the
               bodies
               of
               the
               Godly
               shall
               be
               a
               sweet
               smelling
               Savour
               ,
               so
               shall
               the
               bodies
               of
               the
               wicked
               yeild
               and
               send
               forth
               a
               noisome
               stench
               .
            
             
               4
               There
               shall
               be
               hunger
               and
               thirst
               never
               to
               be
               satisfied
               .
               For
               the
               first
               our
               Saviour
               
               
               denounceth
               this
               judgement
               upon
               the
               wicked
               ,
               wo
               unto
               you
               that
               are
               ful
               ,
               for
               ye
               shal
               hunger
               ,
               for
               the
               other
               ,
               the
               rich
               man
               (
               mentioned
               by
               our
               Saviour
               )
               found
               the
               want
               of
               as
               much
               water
               as
               would
               lie
               upon
               the
               tip
               of
               Lazarus
               finger
               .
               And
               for
               them
               both
               the
               Prophet
               saith
               .
               My
               servants
               shall
               eat
               ,
               but
               ye
               shall
               be
               hungry
               ,
               and
               my
               servants
               shall
               drink
               ,
               but
               ye
               shall
               be
               thirsty
               .
               
            
             
               5.
               
               If
               you
               adde
               the
               company
               which
               the
               wicked
               shall
               enjoy
               (
               notwithstanding
               there
               shall
               be
               many
               other
               miseries
               )
               it
               will
               make
               the
               
                 Paena
                 sensus
              
               full
               enough
               to
               cause
               fear
               in
               us
               .
               And
               they
               be
               the
               Divills
               which
               torment
               them
               ,
               and
               the
               wicked
               tormented
               ,
               whose
               the
               cruelty
               and
               ghastly
               looks
               of
               the
               first
               sort
               ,
               and
               the
               howlinglamentations
               and
               gnashings
               of
               teeth
               of
               the
               other
               ,
               will
               make
               disconsolate
               enough
               their
               sense
               of
               hearing
               .
            
          
           
             For
             
               Paena
               damni
            
             ,
             this
             instead
             of
             much
             may
             be
             said
             .
             That
             as
             it
             is
             the
             chiefest
             
             good
             of
             man
             ,
             and
             the
             height
             of
             his
             felicity
             to
             enjoy
             the
             infinite
             goodnes
             of
             God
             and
             his
             beatificall
             vision
             ,
             so
             is
             it
             his
             greatest
             misery
             to
             be
             deprived
             of
             it
             .
             And
             though
             the
             wicked
             and
             reprobate
             love
             not
             God
             ,
             nor
             desire
             to
             be
             united
             to
             him
             in
             respect
             to
             do
             him
             honour
             ;
             yet
             desire
             they
             to
             be
             in
             heaven
             ,
             in
             regard
             it
             would
             be
             to
             their
             profit
             to
             enjoy
             eternal
             happines
             .
          
           
             The
             last
             consideration
             of
             the
             pains
             of
             hell
             ,
             which
             is
             not
             the
             least
             ,
             and
             hath
             reference
             
             both
             to
             
               poena
               sensus
               &
               Damni
            
             is
             the
             eternity
             of
             their
             misery
             ,
             for
             as
             they
             shall
             never
             enjoy
             the
             comfortable
             presence
             of
             Allmighty
             God
             ,
             so
             shall
             they
             never
             be
             freed
             from
             their
             miserable
             torments
             .
             And
             that
             this
             shall
             be
             eternal
             ,
             we
             may
             see
             by
             the
             
             words
             of
             our
             Saviour
             taken
             out
             of
             Esay
             .
             where
             their
             worm
             dieth
             not
             and
             the
             fire
             is
             not
             quenched
             .
             And
             no
             doubt
             our
             Saviour
             repeated
             it
             not
             five
             several
             
             times
             in
             one
             Chapter
             ,
             but
             to
             confirm
             the
             truth
             of
             it
             against
             all
             that
             should
             gainsay
             it
             .
             
             
          
           
             The
             signes
             of
             fear
             are
             these
             .
          
           
             
               1.
               
               The
               first
               signe
               of
               fear
               is
               .
               If
               we
               give
               credit
               to
               that
               which
               is
               taught
               by
               them
               that
               have
               authority
               and
               knowledge
               for
               
                 timor
                 est
                 credulus
              
               ,
               as
               the
               heathen
               man
               said
               ,
               fear
               is
               credulous
               or
               easy
               of
               belief
               ,
               and
               if
               we
               be
               not
               desirous
               to
               busie
               our selves
               in
               questions
               and
               frivolous
               distinctions
               for
               this
               questioning
               of
               what
               we
               hear
               is
               a
               signe
               we
               fear
               it
               not
               ,
               but
               do
               as
               they
               did
               ,
               and
               said
               to
               Moses
               .
               Goe
               thou
               neer
               and
               hear
               all
               
               that
               the
               Lord
               our
               God
               shall
               say
               ,
               and
               speak
               thou
               unto
               us
               all
               that
               the
               Lord
               our
               God
               shall
               speak
               to
               thee
               ,
               and
               we
               will
               do
               it
               and
               hear
               it
               .
            
             
               2.
               
               The
               next
               is
               diligence
               ,
               negligence
               is
               an
               ill
               signe
               ,
               
                 Qui
                 timent
                 Dominum
                 nihil
                 negligunt
              
               ,
               fear
               is
               very
               diligent
               .
               Jacob
               being
               in
               fear
               of
               his
               brother
               ,
               could
               not
               rest
               all
               
               night
               ,
               but
               was
               either
               praying
               to
               God
               ,
               or
               sending
               messengers
               to
               his
               brother
               or
               ordering
               his
               family
               .
            
             
               3.
               
               Another
               is
               humility
               .
               Jacob
               fell
               seven
               times
               to
               the
               ground
               before
               he
               came
               to
               his
               brother
               .
               The
               Philosopher
               saith
               ,
               
                 Timor
                 contrahit
                 non
                 intendit
              
               ,
               fear
               shrinks
               up
               the
               heart
               it
               maks
               it
               not
               to
               swell
               .
               The
               wiseman
               hath
               a
               good
               medicine
               against
               Pride
               .
               Be
               not
               wise
               in
               thine
               own
               eyes
               but
               fear
               the
               Lord.
               
            
             
               4.
               
               The
               surest
               signe
               of
               fear
               is
               ,
               the
               fear
               of
               sinne
               ,
               which
               is
               all
               one
               with
               the
               fear
               of
               God.
               
               Come
               ye
               children
               (
               saith
               King
               David
               )
               and
               hearken
               unto
               me
               and
               I
               will
               teach
               you
               the
               fear
               of
               the
               Lord.
               And
               both
               these
               fears
               are
               joyned
               by
               holy
               Job
               ,
               of
               whom
               it
               
               was
               said
               .
               Job
               was
               an
               upright
               man
               and
               one
               that
               feared
               God
               and
               eschewed
               evill
               ,
               and
               as
               it
               was
               his
               practise
               ,
               so
               was
               it
               his
               opinion
               ,
               The
               fear
               of
               the
               Lord
               is
               wisdom
               and
               to
               depart
               from
               evill
               is
               understanding
               ,
               
                 Timor
                 est
                 fugitivns
              
               fear
               bids
               us
               not
               resist
               but
               fly
               ,
               and
               he
               that
               fears
               cannot
               be
               armed
               sufficiently
               though
               he
               put
               never
               so
               much
               harnesse
               on
               his
               back
               .
               A
               thief
               being
               pursued
               ,
               fear
               will
               make
               him
               
                 demittere
                 furtuns
              
               drop
               that
               which
               he
               hath
               stollen
               ,
               or
               at
               least
               not
               have
               it
               about
               him
               .
               So
               if
               we
               fear
               God
               ,
               we
               will
               be
               sure
               not
               to
               have
               sinne
               found
               about
               us
               ,
               we
               will
               be
               afraid
               of
               that
               ,
               lest
               it
               condemne
               us
               .
               And
               this
               is
               a
               sure
               signe
               .
            
          
           
             6.
             
             The
             last
             is
             given
             us
             by
             Moses
             .
             And
             now
             Israel
             what
             doth
             the
             Lord
             thy
             God
             
             require
             of
             thee
             ,
             but
             to
             fear
             the
             Lord
             thy
             God
             ,
             and
             to
             walk
             in
             all
             his
             wayes
             ,
             to
             love
             him
             and
             to
             serve
             him
             with
             all
             thy
             heart
             ,
             and
             with
             all
             thy
             soul.
             And
             as
             we
             are
             to
             have
             this
             signe
             of
             fear
             in
             our selves
             ,
             so
             are
             we
             to
             wish
             with
             the
             Prophet
             ,
             that
             all
             the
             earth
             may
             have
             this
             fear
             .
             Let
             all
             the
             earth
             fear
             the
             Lord
             
             stand
             in
             awe
             of
             him
             all
             ye
             that
             dwell
             in
             the
             world
             ,
             and
             it
             is
             a
             fault
             where
             this
             desire
             is
             wanting
             .
             The
             want
             of
             this
             desire
             argues
             the
             contrary
             affection
             ,
             that
             is
             turning
             others
             from
             the
             fear
             of
             God
             ,
             which
             God
             condemns
             by
             the
             prophet
             and
             calls
             it
             strengthening
             the
             hands
             of
             the
             
             wicked
             .
          
           
             Thus
             then
             we
             see
             that
             fear
             is
             the
             end
             of
             the
             Law.
             
          
        
         
           
             CHAP.
             IX
             .
          
           
             
               The
               fourth
               inward
               vertue
               ,
               is
               humility
               .
               The
               nature
               of
               it
               .
               The
               properties
               of
               it
               .
               Of
               Pride
               .
               The
               nature
               and
               degrees
               of
               it
               signes
               of
               pride
               .
               The
               punishments
               of
               pride
               .
               Of
               forced
               humility
               .
               Of
               Counterfeit
               humility
               .
               The
               means
               of
               humility
               .
               The
               signes
               of
               humility
               .
            
          
           
             IT
             is
             the
             property
             of
             him
             that
             feareth
             ,
             to
             shrink
             .
             Humility
             ariseth
             out
             of
             fear
             .
             Saint
             Peter
             hath
             ,
             a
             place
             which
             fits
             this
             well
             .
             Humble
             your selves
             under
             the
             mighty
             hand
             of
             God
             ,
             upon
             which
             one
             of
             the
             fathers
             saith
             
               Tanquam
               sub
               securi
               vehementi
            
             
             loquitur
             ,
             the
             Apostle
             speaks
             as
             if
             Gods
             hand
             were
             lifted
             up
             with
             his
             Axe
             ready
             to
             strike
             us
             ,
             and
             we
             shrink
             down
             for
             fear
             .
             And
             so
             should
             a
             man
             do
             ,
             cast
             himself
             
             down
             ,
             and
             be
             content
             with
             whatsoever
             it
             shall
             please
             God
             to
             lay
             upon
             him
             ,
             and
             such
             a
             dejection
             of
             our selves
             is
             the
             effect
             of
             fear
             .
             And
             this
             as
             it
             humbleth
             us
             towards
             God.
             My
             flesh
             trembleth
             for
             fear
             of
             thee
             ,
             and
             I
             am
             afraid
             of
             thy
             judgements
             ;
             so
             the
             like
             effect
             it
             produced
             towards
             men
             ,
             even
             from
             good
             men
             ,
             when
             they
             
             were
             in
             fear
             of
             men
             .
             Jacob
             bowed
             himself
             seven
             times
             before
             he
             came
             to
             his
             brother
             .
             
          
           
             The
             like
             we
             read
             of
             the
             wicked
             .
             Benhadad
             King
             of
             Syria
             ,
             and
             his
             nobles
             ,
             being
             stricken
             with
             the
             fear
             of
             Ahab
             ,
             girded
             sackcloth
             on
             their
             loins
             ,
             and
             put
             ropes
             
             upon
             their
             heads
             ,
             and
             came
             to
             him
             ,
             and
             said
             ,
             Thy
             servant
             Benhadad
             saith
             ,
             I
             pray
             thee
             ,
             let
             thy
             servant
             live
             .
             And
             if
             the
             fear
             of
             mans
             wrath
             work
             so
             upon
             us
             ,
             much
             more
             ought
             the
             terrour
             of
             Gods
             justice
             ,
             that
             by
             it
             we
             should
             be
             presently
             cast
             down
             until
             we
             can
             say
             with
             Prophet
             ,
             
               Adhesit
               anima
               mea
               pavimento
               &
               pulveri
               ,
            
             my
             soul
             
             cleaveth
             to
             the
             ground
             ,
             yea
             to
             the
             dust
             .
             We
             see
             also
             that
             the
             Patriarchs
             and
             Prophets
             have
             shewed
             this
             humiliation
             by
             putting
             on
             sackcloth
             ,
             as
             judging
             themselves
             not
             worthy
             to
             be
             better
             clothed
             ,
             and
             in
             throwing
             dust
             and
             ashes
             upon
             their
             heads
             ,
             thereby
             professing
             themselves
             fitter
             and
             worthier
             to
             be
             cast
             under
             the
             earth
             ,
             then
             to
             tread
             on
             the
             ground
             any
             longer
             .
             We
             must
             have
             that
             in
             truth
             ,
             which
             they
             signified
             
             by
             those
             types
             and
             emblemes
             ;
             we
             must
             be
             even
             with
             the
             ground
             ,
             and
             as
             the
             Psalmist
             speaks
             ,
             lay
             all
             our
             honour
             in
             the
             dust
             .
          
           
             When
             we
             are
             thus
             humbled
             ,
             and
             have
             given
             all
             glory
             to
             God
             ,
             and
             none
             to
             our selves
             ,
             then
             followes
             our
             exaltation
             ;
             for
             when
             God
             hath
             brought
             us
             to
             the
             nethermost
             pit
             ,
             and
             as
             it
             were
             to
             deaths
             and
             hels
             door
             ,
             when
             we
             are
             at
             the
             very
             bottom
             of
             humility
             ,
             and
             can
             go
             no
             lower
             ,
             then
             are
             we
             fit
             to
             begin
             a
             foundation
             to
             build
             upon
             .
             We
             must
             first
             set
             our selves
             in
             the
             lowest
             room
             ,
             and
             the
             Master
             of
             the
             feast
             will
             bid
             us
             sit
             up
             higher
             .
             And
             this
             should
             be
             the
             true
             Myrrour
             of
             every
             Christian
             ,
             
             the
             true
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             self
             knowledge
             which
             is
             to
             be
             commended
             ,
             not
             in
             the
             sense
             the
             Heathen
             took
             it
             ,
             to
             know
             and
             see
             the
             excellency
             of
             himselfe
             ,
             and
             so
             be
             puffed
             up
             ,
             but
             to
             see
             the
             imperfections
             of
             our
             soules
             ,
             and
             know
             our
             wants
             .
          
           
             Pride
             never
             gets
             footing
             of
             us
             ,
             but
             either
             for
             want
             of
             knowledge
             ,
             or
             upon
             a
             false
             knowledge
             .
             And
             therefore
             the
             Heathen
             considering
             the
             excellency
             and
             nobility
             of
             man
             ,
             and
             having
             a
             false
             apprehension
             of
             Gods
             Justice
             ,
             it
             was
             that
             which
             made
             them
             fall
             into
             that
             proud
             conceit
             ,
             that
             the
             preaching
             of
             Christ
             was
             foolishnesse
             ,
             and
             
             for
             the
             same
             reason
             it
             became
             offence
             also
             to
             the
             Jews
             ,
             insomuch
             as
             when
             Christ
             came
             to
             exalt
             and
             heal
             them
             ,
             they
             were
             high
             and
             sound
             enough
             already
             .
             And
             therefore
             
               S.
               Augustine
            
             saith
             ,
             
               Superbis
               Phariseis
               viluit
               Christus
            
             ,
             Christ
             seems
             vile
             to
             the
             proud
             Pharisees
             .
             Their
             pride
             made
             them
             have
             a
             base
             esteem
             of
             him
             .
             Not
             that
             we
             deny
             ,
             but
             that
             the
             nature
             of
             man
             is
             most
             excellent
             ,
             yet
             withal
             remembring
             ,
             that
             the
             more
             excellent
             a
             thing
             is
             ,
             the
             worse
             it
             is
             if
             it
             degenerates
             .
          
           
             And
             therefore
             seeing
             our
             estate
             is
             so
             vile
             ,
             and
             that
             it
             hath
             pleased
             God
             to
             vouchsafe
             us
             Christians
             a
             better
             way
             ,
             we
             are
             to
             follow
             it
             .
             And
             this
             is
             by
             the
             true
             knowledge
             of
             a
             man
             himself
             ,
             wherein
             there
             must
             be
             .
             1.
             
             
               Humilitas
               mentis
            
             ,
             humility
             in
             the
             minde
             or
             understanding
             ,
             which
             is
             when
             the
             minde
             apprehends
             the
             infinite
             excellency
             of
             God
             ,
             and
             our
             own
             basenesse
             ;
             and
             this
             belief
             of
             the
             minde
             will
             raise
             a
             sutable
             disposition
             in
             the
             heart
             ,
             for
             from
             hence
             follows
             the
             second
             .
             2.
             
             
               Humilitas
               cordis
               ,
               voluntatis
               ,
               &
               affectuum
               ,
            
             the
             humbling
             of
             the
             heart
             and
             will
             ,
             &c.
             whereby
             a
             man
             thinks
             himself
             not
             worthy
             of
             food
             ,
             apparrel
             ,
             or
             any
             comforts
             of
             this
             life
             ,
             but
             is
             abased
             in
             his
             own
             sight
             .
             This
             restrains
             the
             appetite
             of
             pride
             ,
             which
             is
             to
             be
             measured
             by
             that
             
             which
             is
             in
             every
             man
             ,
             and
             makes
             him
             not
             to
             exalt
             himself
             ,
             seeing
             there
             is
             no
             excellency
             in
             him
             ,
             and
             to
             say
             with
             the
             Psalmist
             ,
             O
             Lord
             ,
             I
             am
             not
             high
             minded
             ,
             I
             have
             no
             proud
             looks
             ,
             &c.
             
          
           
             We
             see
             then
             that
             the
             end
             and
             use
             of
             humility
             is
             to
             bring
             a
             man
             out
             of
             conceit
             with
             himself
             ,
             and
             to
             cause
             him
             to
             resigne
             all
             his
             acts
             to
             the
             glory
             of
             God
             ,
             and
             upon
             this
             the
             foundation
             of
             the
             building
             is
             to
             be
             laid
             .
             For
             as
             the
             Heathen
             man
             said
             well
             ,
             
               Superbus
               miser
               est
               &
               indignus
               misericordia
               ,
            
             a
             proud
             wretch
             deserves
             no
             pity
             .
             And
             in
             
             the
             Prophet
             God
             saith
             ,
             I
             have
             brought
             down
             the
             high
             tree
             and
             exalted
             the
             low
             ,
             I
             have
             dried
             up
             the
             green
             tree
             ,
             and
             have
             made
             the
             dry
             tree
             to
             flourish
             .
             And
             for
             this
             cause
             it
             is
             
             that
             our
             Saviour
             saith
             ,
             Except
             men
             be
             humble
             and
             have
             no
             more
             pride
             in
             them
             then
             babes
             ,
             there
             will
             be
             no
             entrance
             for
             them
             into
             heaven
             .
             Though
             God
             can
             afford
             other
             things
             to
             men
             ,
             yet
             
               gloriam
               meam
               alteri
               non
               dabo
            
             ,
             he
             will
             not
             give
             his
             glory
             to
             any
             ,
             
             
             we
             must
             be
             altogether
             emptied
             ,
             before
             his
             grace
             can
             fill
             us
             .
             And
             thus
             much
             for
             the
             nature
             of
             Humility
             .
             Now
             for
             the
             command
             and
             prohibition
             :
             and
             first
             for
             the
             command
             ,
             the
             affirmative
             part
             .
          
           
             The
             thing
             here
             commanded
             is
             the
             making
             our selves
             low
             in
             our
             own
             eyes
             ,
             and
             it
             is
             defined
             to
             be
             an
             opinion
             or
             conceit
             of
             a
             man
             proceeding
             out
             of
             true
             knowledge
             of
             himself
             ,
             whereby
             a
             man
             is
             vile
             in
             his
             own
             judgement
             .
          
           
             And
             to
             be
             made
             thus
             low
             it
             hath
             this
             priviledge
             ,
             that
             we
             cannot
             fall
             lower
             ,
             
               Qui
               jacet
               in
               terris
               non
               habet
               unde
               cadat
               .
            
             Rise
             it
             may
             ,
             but
             lower
             it
             cannot
             fall
             ,
             for
             their
             's
             nothing
             under
             it
             .
             A
             man
             that
             stands
             may
             fall
             ,
             
               Qui
               stat
               videat
               ne
               cadat
            
             ;
             he
             that
             stands
             let
             him
             take
             heed
             lest
             he
             fall
             ,
             but
             he
             that
             thus
             humbleth
             himself
             is
             out
             of
             this
             rule
             .
             The
             
             usuall
             phrases
             of
             the
             Holy
             Ghost
             against
             the
             high
             minded
             are
             casting
             down
             ,
             hewing
             down
             ,
             cutting
             down
             ,
             but
             the
             humble
             that
             hath
             cast
             himself
             down
             already
             ,
             feareth
             not
             Gods
             casting
             him
             down
             ,
             for
             he
             hath
             done
             it
             already
             ,
             and
             his
             next
             hope
             is
             of
             exaltation
             :
             and
             this
             is
             a
             further
             priviledge
             this
             humiliation
             hath
             ,
             that
             God
             hath
             made
             a
             promise
             of
             exaltation
             to
             this
             vertue
             .
             He
             that
             humbleth
             himself
             shall
             be
             exalted
             .
             As
             God
             in
             the
             beginning
             made
             all
             things
             of
             nothing
             ,
             so
             he
             keepeth
             that
             course
             still
             ;
             to
             make
             high
             the
             things
             that
             are
             low
             ,
             and
             humilitie
             the
             way
             to
             exaltation
             .
             
          
           
             In
             this
             Humiliation
             there
             are
             three
             things
             included
             .
          
           
             
               1.
               
               It
               must
               not
               be
               onely
               a
               bare
               base
               conceit
               of
               our selves
               and
               our
               nature
               ,
               which
               goes
               no
               further
               then
               the
               brain
               ,
               the
               object
               whereof
               is
               the
               Majesty
               of
               God
               ,
               but
               there
               must
               be
               also
               
                 humilitas
                 cordis
              
               ,
               the
               humbling
               of
               the
               heart
               ;
               we
               must
               be
               Christs
               disciples
               in
               this
               ,
               meek
               and
               lowly
               in
               heart
               ,
               we
               must
               assume
               nothing
               to
               our selves
               ,
               nor
               desire
               any
               glory
               ,
               but
               that
               God
               may
               have
               all
               :
               and
               say
               with
               the
               prodigal
               son
               ,
               that
               we
               
               are
               not
               worthy
               to
               be
               called
               sons
               ,
               the
               degree
               of
               a
               hired
               servant
               will
               be
               sufficient
               for
               us
               .
               
            
             
               2.
               
               Secondly
               ,
               our
               appetite
               must
               be
               subdued
               and
               restrained
               ,
               and
               be
               proportionable
               to
               the
               gifts
               which
               God
               hath
               endowed
               us
               withall
               .
               And
               this
               is
               against
               the
               common
               practise
               of
               the
               world
               ,
               where
               men
               aspire
               and
               account
               themselves
               worthy
               of
               higher
               degrees
               then
               they
               deserve
               :
               and
               as
               
                 S
                 ,
                 Bernard
              
               saith
               ,
               
                 quod
                 adepti
                 sunt
                 nummis
                 ,
                 meritis
                 attribuere
                 ,
              
               what
               preferment
               they
               buy
               for
               money
               ,
               they
               ascribe
               to
               their
               deserts
               .
               King
               David
               is
               a
               pattern
               for
               us
               in
               this
               point
               .
               
                 Domine
                 ,
                 non
                 est
                 exaltatum
                 cor
                 meum
                 ,
                 &c.
              
               Lord
               ,
               my
               heart
               is
               not
               haughty
               ,
               nor
               mine
               eyes
               losty
               ,
               nor
               do
               I
               exercise
               my self
               in
               great
               matters
               ,
               
               or
               in
               things
               too
               high
               for
               me
               .
               But
               this
               is
               more
               proper
               to
               another
               place
               .
            
             
               3.
               
               The
               third
               is
               ,
               to
               think
               better
               of
               other
               mens
               abilities
               then
               our
               own
               ,
               and
               not
               vilifie
               that
               which
               we
               see
               in
               others
               ,
               and
               extol
               that
               which
               we
               think
               we
               have
               in
               our selves
               ,
               which
               is
               far
               from
               humility
               .
               But
               we
               are
               to
               follow
               the
               Apostles
               counsel
               ;
               In
               lowlinesse
               of
               minde
               let
               all
               esteem
               of
               others
               better
               then
               themselves
               .
               And
               this
               point
               also
               will
               fit
               another
               place
               better
               .
               
            
          
           
             1.
             
             Concerning
             the
             first
             of
             these
             which
             is
             proper
             to
             this
             commandment
             ,
             as
             our
             humility
             must
             be
             hearty
             not
             superficial
             ,
             so
             it
             must
             be
             of
             continuance
             ;
             as
             fear
             is
             the
             beginning
             and
             end
             of
             the
             commandments
             ;
             so
             there
             must
             be
             humility
             in
             the
             beginning
             ,
             and
             humility
             to
             perfect
             all
             .
             For
             the
             first
             ,
             God
             used
             never
             to
             work
             any
             excellent
             thing
             by
             any
             ,
             but
             did
             first
             prepare
             him
             by
             humility
             .
             As
             Joseph
             was
             first
             sold
             to
             the
             Ishmaelites
             and
             then
             to
             Potiphar
             ,
             before
             he
             came
             to
             his
             place
             of
             honour
             .
             And
             Moses
             was
             fourty
             yeers
             in
             Egypt
             ,
             and
             fourty
             yeers
             after
             that
             in
             〈◊〉
             ,
             before
             those
             excellent
             things
             and
             wonders
             were
             wrought
             by
             him
             .
             The
             like
             we
             read
             of
             David
             and
             others
             .
             And
             this
             is
             
               a
               parte
               ante
            
             ,
             this
             goes
             before
             exaltation
             and
             deliverance
             ,
             both
             in
             this
             life
             ,
             and
             that
             to
             come
             ,
             to
             make
             us
             more
             sensible
             of
             our
             future
             condition
             ,
             and
             endear
             the
             mercy
             of
             God
             therein
             to
             us
             .
          
           
             2.
             
             The
             other
             is
             
               a
               parte
               post
            
             .
             Our
             humility
             must
             continue
             to
             the
             end
             ,
             as
             fear
             is
             continual
             ,
             so
             must
             humility
             be
             :
             else
             it
             will
             befal
             us
             ,
             as
             it
             did
             Noah
             ,
             who
             was
             by
             his
             fear
             preserved
             in
             the
             midst
             of
             a
             wicked
             generation
             from
             the
             general
             deluge
             ;
             but
             the
             flood
             ceasing
             ,
             and
             he
             growing
             careles
             and
             destitute
             of
             his
             former
             humility
             and
             fear
             ,
             fell
             so
             grossely
             ,
             that
             he
             was
             a
             scorn
             to
             his
             own
             son
             .
             So
             Lot
             ,
             as
             long
             as
             he
             was
             in
             Sodom
             ,
             and
             hambled
             by
             danger
             ,
             he
             kept
             himself
             in
             the
             fear
             of
             the
             Lord
             ;
             but
             being
             high
             in
             minde
             in
             the
             mountain
             ,
             where
             he
             thought
             himself
             safe
             from
             danger
             ,
             he
             committed
             incest
             with
             both
             his
             daughters
             .
             The
             like
             may
             be
             said
             of
             King
             David
             ,
             who
             being
             humbled
             by
             Sauls
             persecution
             ,
             kept
             himself
             in
             the
             fear
             of
             God
             ;
             but
             coming
             to
             
             the
             kingdom
             ,
             and
             living
             in
             his
             palace
             ,
             fell
             in
             a
             short
             time
             into
             two
             grievous
             sins
             ,
             Adultery
             and
             Murder
             .
             And
             therefore
             
               S.
               Gregory
            
             saith
             ,
             
               Perit
               omne
               quod
               acquiritur
            
             ,
             
             
               si
               non
               humilitate
               custodiatur
            
             ,
             all
             the
             goodnesse
             a
             man
             gets
             is
             lost
             again
             ,
             if
             it
             be
             not
             kept
             with
             humility
             .
             And
             our
             Saviour
             Christ
             well
             knowing
             this
             ,
             after
             he
             had
             taught
             to
             pray
             for
             remission
             of
             sins
             ,
             the
             next
             petition
             he
             adds
             is
             ,
             not
             to
             be
             led
             into
             temptation
             ;
             shewing
             thereby
             ,
             that
             in
             the
             greatest
             peace
             and
             safety
             lies
             most
             danger
             :
             and
             therefore
             when
             our
             sins
             are
             forgiven
             ,
             we
             must
             be
             most
             careful
             not
             to
             fall
             into
             sin
             again
             .
             Much
             more
             might
             have
             been
             said
             concerning
             this
             vertue
             of
             humility
             ,
             but
             this
             may
             suffice
             to
             have
             been
             spoken
             ,
             because
             of
             the
             affinity
             between
             these
             two
             kindes
             of
             humility
             ,
             and
             the
             two
             kindes
             of
             fear
             formerly
             handled
             .
             And
             now
             we
             come
             to
             that
             which
             is
             forbidden
             ,
             the
             negative
             part
             .
          
           
             As
             humility
             is
             commanded
             ,
             so
             pride
             the
             opposite
             to
             it
             is
             forbidden
             .
             Pride
             and
             humility
             are
             thus
             considered
             ;
             let
             the
             offence
             be
             what
             it
             will
             which
             a
             man
             commits
             ,
             yet
             humility
             overweigheth
             it
             and
             obtaineth
             pardon
             for
             it
             .
             On
             the
             other
             side
             ,
             let
             a
             man
             do
             never
             so
             many
             good
             works
             ,
             and
             yet
             pride
             weigheth
             them
             down
             ,
             and
             choaketh
             them
             ,
             and
             maketh
             them
             all
             of
             no
             value
             .
             It
             is
             one
             and
             the
             chiefest
             of
             the
             four
             impediments
             to
             Gods
             service
             ,
             three
             of
             which
             are
             formerly
             spoken
             of
             .
             1.
             
             Ignorance
             .
             2.
             
             Infidelity
             .
             3.
             
             Security
             .
             4.
             
             Pride
             .
             And
             this
             last
             taketh
             deeper
             root
             then
             all
             the
             
             other
             .
             It
             is
             the
             highest
             mountain
             that
             stood
             in
             Christs
             way
             ,
             and
             except
             
               John
               Baptist
            
             take
             the
             pains
             to
             remove
             it
             ,
             he
             can
             never
             come
             to
             us
             .
          
           
             This
             vice
             by
             the
             Fathers
             is
             called
             ,
             
               Morbus
               Satanicus
            
             ,
             the
             Devils
             disease
             ,
             from
             its
             first
             original
             ,
             as
             
               Morbus
               Gallicus
            
             is
             so
             called
             from
             the
             persons
             from
             whom
             first
             it
             sprang
             .
             It
             is
             highly
             descended
             ,
             and
             taketh
             hold
             of
             them
             that
             are
             highly
             born
             ;
             for
             it
             was
             first
             born
             in
             heaven
             .
             
               Ero
               similis
               altissimo
            
             ,
             I
             will
             be
             like
             the
             most
             High.
             It
             was
             Lucifers
             vaunt
             ,
             he
             would
             have
             part
             of
             Gods
             glory
             ,
             and
             be
             above
             his
             degree
             ;
             
             and
             that
             made
             him
             fall
             .
             The
             Devil
             hath
             knowledge
             and
             fear
             ,
             but
             wants
             humility
             .
             And
             Adam
             took
             this
             infection
             from
             Satan
             ,
             and
             we
             as
             his
             heirs
             .
             The
             Devil
             ,
             as
             he
             said
             of
             himself
             ,
             Ero
             ,
             I
             will
             be
             ;
             so
             he
             told
             
               Eve
               ,
               Eritis
               sicut
               Dli
            
             ,
             ye
             shall
             be
             as
             Gods.
             
             He
             would
             not
             suffer
             them
             to
             be
             content
             with
             that
             honourable
             estate
             ,
             in
             which
             God
             had
             placed
             them
             ,
             but
             perswaded
             them
             ambitiously
             to
             seek
             an
             higher
             .
             The
             Apostles
             came
             joyful
             and
             proud
             in
             a
             bragging
             manner
             to
             Christ
             ,
             and
             told
             him
             that
             the
             
             Devils
             were
             subject
             to
             them
             ,
             they
             gave
             not
             glory
             to
             God.
             But
             that
             which
             Christ
             said
             to
             them
             may
             be
             an
             instruction
             to
             us
             ;
             Rejoyce
             not
             that
             they
             are
             subject
             to
             you
             ,
             &c.
             for
             I
             saw
             Sathan
             falling
             from
             heaven
             like
             lightning
             ,
             &c.
             
          
           
             Pride
             consisteth
             especially
             in
             two
             things
             .
             Either
             1.
             
               a
               nobis
            
             ,
             or
             2.
             〈◊〉
             :
             to
             our selves
             ,
             or
             for
             our selves
             ,
             our
             own
             glory
             .
             And
             both
             these
             are
             comprehended
             in
             the
             speech
             of
             Nebuchadnezzar
             ,
             Is
             not
             this
             great
             Babylon
             ,
             which
             I
             have
             built
             
             for
             the
             house
             of
             the
             kingdom
             ,
             by
             the
             might
             of
             my
             power
             ,
             (
             there
             is
             the
             first
             )
             and
             for
             the
             honour
             of
             my
             Majesty
             ,
             (
             there
             is
             the
             second
             .
             )
             If
             we
             assume
             any
             thing
             either
             as
             our
             own
             act
             ,
             or
             for
             our
             ownglory
             ,
             that
             is
             pride
             .
             Of
             which
             there
             are
             divers
             degrees
             .
          
           
             1.
             
             If
             we
             conceive
             that
             we
             have
             greater
             abilities
             then
             we
             have
             ,
             (
             which
             commonly
             is
             when
             we
             have
             none
             at
             all
             )
             as
             the
             Church
             of
             Laodicea
             ,
             that
             said
             she
             was
             rich
             ,
             and
             had
             need
             of
             nothing
             ,
             and
             knew
             not
             that
             she
             was
             wretched
             ,
             miserable
             ,
             
             blinde
             and
             naked
             .
             None
             are
             so
             subject
             to
             this
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             novices
             ,
             that
             are
             green
             and
             shallow
             ,
             and
             therefore
             apt
             to
             be
             lifted
             up
             with
             pride
             ,
             and
             fall
             into
             the
             comdemnation
             
             of
             the
             Devil
             .
          
           
             This
             is
             one
             degree
             .
             Of
             this
             
               S.
               Chrysostome
            
             saith
             ,
             That
             it
             is
             no
             commendations
             for
             a
             servant
             to
             be
             humble
             ,
             but
             if
             a
             man
             either
             for
             place
             or
             parts
             have
             wherewithall
             to
             be
             proud
             ,
             and
             yet
             is
             humble
             ,
             this
             deserves
             commendations
             .
          
           
             2.
             
             The
             second
             degree
             is
             ,
             when
             we
             esteem
             that
             little
             we
             have
             more
             then
             it
             is
             worth
             ,
             when
             we
             conceive
             we
             are
             better
             then
             indeed
             we
             are
             :
             when
             (
             as
             the
             Prophet
             
             speaks
             )
             we
             seal
             up
             great
             sums
             ,
             and
             think
             that
             we
             are
             full
             of
             wisdom
             ,
             and
             perfect
             
             in
             beauty
             .
             Stretching
             our selves
             (
             as
             the
             Apostle
             )
             without
             measure
             .
             This
             the
             Devil
             makes
             use
             of
             ,
             and
             either
             shewes
             us
             our selves
             by
             a
             false
             light
             ,
             or
             makes
             us
             look
             upon
             our selves
             through
             a
             mist
             ,
             whereby
             we
             seem
             greater
             then
             we
             are
             ,
             making
             us
             drunk
             with
             self
             love
             ,
             causeth
             us
             to
             see
             
               gemina
               objecta
               ,
               &
               geminos
               soles
               ,
            
             every
             thing
             seemes
             double
             to
             us
             ,
             as
             to
             a
             drunken
             man.
             
          
           
           
             3.
             
             The
             third
             degree
             of
             pride
             is
             ,
             when
             we
             conceive
             that
             we
             are
             the
             causes
             of
             that
             good
             which
             is
             in
             us
             ;
             for
             it
             is
             a
             more
             excellent
             thing
             for
             a
             man
             to
             have
             a
             thing
             of
             himself
             ,
             then
             from
             another
             :
             if
             we
             have
             it
             of
             our selves
             ,
             we
             conceive
             the
             glory
             is
             the
             more
             .
             But
             the
             Apostle
             nips
             this
             conceit
             ,
             and
             abateth
             the
             edge
             of
             this
             degree
             of
             Pride
             ,
             by
             saying
             ,
             What
             hast
             thou
             that
             thou
             hast
             not
             received
             ?
             
          
           
             4.
             
             The
             fourth
             degree
             of
             pride
             is
             ,
             when
             a
             man
             conceiveth
             ,
             that
             though
             he
             have
             it
             not
             ,
             yet
             he
             deserveth
             it
             ,
             and
             ought
             not
             to
             stand
             to
             the
             courtefie
             of
             another
             .
             And
             this
             is
             
             also
             laid
             flat
             on
             the
             ground
             by
             Jacob
             ,
             who
             was
             as
             well
             deserving
             as
             any
             .
             O
             Lord
             ,
             I
             am
             not
             worthy
             of
             the
             least
             of
             thy
             mercies
             .
             All
             we
             have
             is
             of
             Gods
             mercy
             ,
             not
             of
             our
             own
             merit
             .
          
           
             The
             Church
             of
             Rome
             is
             charged
             with
             the
             two
             kindes
             of
             pride
             mentioned
             in
             Nebuchadnezzar
             ,
             and
             for
             our selves
             we
             professe
             ,
             that
             we
             are
             so
             far
             from
             thinking
             that
             we
             
             have
             any
             good
             of
             our selves
             ,
             that
             we
             say
             ,
             we
             have
             received
             all
             from
             the
             Father
             of
             lights
             .
             But
             how
             true
             it
             is
             that
             we
             so
             think
             will
             be
             tryed
             by
             these
             two
             things
             .
          
           
             
               1.
               
               If
               we
               take
               it
               into
               due
               consideration
               ,
               that
               whatsoever
               we
               have
               ,
               we
               are
               not
               Proprietaries
               ,
               but
               Dispensators
               and
               Stewards
               ,
               that
               we
               must
               not
               account
               of
               it
               as
               our
               own
               ,
               but
               that
               there
               is
               a
               Lord
               over
               us
               ,
               that
               doth
               commit
               them
               to
               our
               good
               and
               orderly
               usage
               of
               them
               ;
               and
               herein
               we
               fail
               ,
               by
               mispending
               our
               means
               and
               misimploying
               our
               gifts
               ,
               as
               if
               we
               were
               owners
               and
               not
               stewards
               ;
               and
               if
               we
               be
               reproved
               ,
               we
               are
               ready
               to
               say
               ,
               It
               is
               my
               own
               ,
               I
               may
               do
               what
               I
               will
               with
               it
               .
            
             
               2.
               
               And
               secondly
               ,
               if
               we
               know
               that
               we
               have
               no
               other
               propriety
               in
               them
               ,
               but
               that
               they
               are
               onely
               committed
               to
               our
               trust
               ,
               then
               if
               we
               consider
               ,
               that
               when
               the
               Owner
               calls
               for
               it
               we
               are
               willingly
               to
               restore
               it
               .
               And
               this
               consideration
               comes
               not
               seriously
               into
               the
               mindes
               of
               many
               ;
               for
               let
               but
               God
               withdraw
               any
               of
               his
               gifts
               ,
               there
               is
               such
               murmuring
               and
               grudging
               ,
               that
               it
               shews
               plainly
               they
               are
               not
               willing
               to
               restore
               them
               freely
               ,
               and
               it
               is
               a
               hard
               task
               to
               perswade
               them
               ,
               that
               they
               were
               but
               Feoffees
               in
               trust
               ,
               onely
               to
               dispose
               of
               them
               as
               it
               best
               pleased
               the
               owner
               .
            
          
           
             5.
             
             Another
             thing
             there
             is
             which
             makes
             us
             guilty
             of
             this
             sin
             of
             pride
             .
             If
             our
             gifts
             be
             but
             equall
             with
             other
             mens
             ,
             yet
             if
             we
             imploy
             them
             better
             then
             others
             do
             ,
             we
             conceive
             a
             greater
             excellency
             in
             us
             then
             others
             .
             And
             this
             was
             the
             fault
             of
             the
             Pharisee
             ,
             who
             boasted
             of
             the
             use
             of
             those
             gifts
             which
             God
             had
             given
             him
             ;
             as
             ,
             abstinence
             ,
             justice
             ,
             chastity
             ,
             and
             withall
             acknowledged
             from
             whom
             he
             had
             them
             ;
             for
             ,
             O
             God
             (
             saith
             he
             )
             I
             thank
             thee
             ,
             this
             gratitude
             was
             good
             :
             but
             then
             ,
             I
             am
             not
             as
             other
             men
             ,
             as
             this
             Publicane
             ,
             this
             spoiled
             the
             rest
             of
             his
             actions
             ,
             he
             reputed
             himself
             more
             excellent
             then
             others
             ,
             and
             in
             ascribing
             the
             use
             of
             these
             gifts
             to
             himself
             ,
             he
             fell
             into
             contempt
             of
             his
             brethren
             .
             And
             this
             singularity
             hindered
             his
             prayer
             from
             being
             accepted
             :
             it
             is
             a
             sin
             not
             onely
             odious
             in
             it self
             ,
             but
             a
             special
             impediment
             of
             Gods
             grace
             .
          
           
             The
             common
             place
             of
             humility
             is
             very
             strange
             in
             these
             times
             ,
             and
             why
             ?
             Because
             the
             Papists
             use
             it
             :
             but
             it
             were
             to
             be
             wished
             ,
             that
             we
             would
             make
             use
             of
             whatsoever
             good
             thing
             they
             use
             ;
             for
             the
             forbearance
             and
             disuse
             of
             it
             ,
             hath
             brought
             our
             religion
             to
             that
             passe
             it
             is
             come
             to
             .
             Whether
             we
             consider
             those
             that
             live
             among
             us
             without
             any
             sense
             of
             God
             ,
             or
             those
             that
             have
             eminent
             parts
             yet
             want
             humility
             ;
             we
             condemn
             that
             opinion
             of
             the
             Church
             of
             Rome
             ,
             that
             any
             one
             man
             cannot
             erre
             ;
             they
             ascribe
             to
             man
             what
             is
             proper
             to
             God
             ,
             and
             yet
             in
             our
             practise
             nothing
             is
             more
             common
             ,
             then
             to
             ascribe
             infallibility
             to
             our selves
             ,
             and
             others
             ,
             whom
             we
             admire
             :
             and
             thus
             that
             pride
             which
             we
             tax
             in
             them
             ,
             we
             practise
             our selves
             .
          
           
             So
             likewise
             it
             is
             usual
             among
             great
             men
             ,
             They
             will
             speak
             in
             Gods
             phrase
             ,
             and
             as
             God
             saith
             ,
             I
             will
             be
             gratious
             to
             whom
             I
             will
             be
             gratious
             ,
             and
             will
             shew
             mercy
             on
             whom
             I
             will
             shew
             mercy
             .
             So
             they
             will
             prefer
             whom
             they
             will
             prefer
             ;
             and
             whereas
             
             God
             hath
             appointed
             to
             prefer
             whom
             he
             will
             without
             gifts
             ,
             they
             will
             prefer
             without
             gifts
             :
             and
             lastly
             ,
             whereas
             there
             are
             no
             merits
             with
             God
             ,
             but
             all
             is
             
               ex
               gratia
            
             ,
             out
             of
             favour
             ,
             they
             will
             have
             no
             merits
             ,
             but
             all
             favour
             ,
             and
             so
             in
             all
             things
             they
             behave
             themselves
             not
             as
             men
             ,
             but
             Gods
             :
             and
             that
             comes
             because
             our
             hearts
             are
             lifted
             up
             ,
             as
             
             the
             Prophet
             there
             speaks
             .
          
           
             Come
             we
             to
             the
             common
             sort
             ,
             and
             in
             them
             we
             shall
             finde
             
               S.
               Bernards
            
             seven
             notes
             
             or
             signes
             of
             pride
             ,
             two
             whereof
             are
             in
             the
             soul.
             1.
             
             Pursuing
             our
             own
             counsel
             .
             2.
             
             Following
             our
             own
             will
             and
             pleasure
             .
             Two
             in
             the
             mouth
             .
             1.
             
             Grudging
             against
             our
             betters
             .
             2.
             
             Disdaining
             and
             vilifying
             our
             inferiours
             .
             And
             three
             in
             outward
             things
             .
             
             1.
             
             
               Superbia
               habitus
            
             ,
             pride
             of
             apparel
             .
             2.
             
             
               Superbia
               habitus
            
             ,
             pride
             in
             our
             table
             .
             and
             3.
             
             
               Superbia
               supellectilis
            
             ,
             pride
             in
             our
             furniture
             .
          
           
             In
             the
             means
             of
             grace
             which
             God
             gives
             us
             to
             beget
             in
             us
             humility
             and
             other
             graces
             ,
             we
             shew
             much
             pride
             ,
             as
             when
             we
             take
             a
             pride
             in
             praying
             ,
             hearing
             ,
             &c.
             and
             do
             herein
             affect
             the
             praise
             and
             applause
             of
             men
             ;
             but
             an
             higher
             degree
             is
             ,
             when
             men
             reject
             those
             means
             of
             grace
             ,
             especially
             when
             they
             resist
             the
             good
             motions
             wrought
             in
             them
             ,
             and
             quench
             those
             sparkles
             which
             are
             kindled
             by
             the
             word
             ,
             when
             it
             comes
             home
             to
             their
             hearts
             ,
             as
             if
             they
             could
             have
             the
             motions
             of
             Gods
             spirit
             when
             they
             please
             ;
             whereas
             they
             know
             not
             whether
             God
             will
             ever
             offer
             them
             the
             like
             again
             ,
             and
             so
             this
             may
             be
             the
             last
             offer
             of
             grace
             .
          
           
             Nay
             not
             onely
             in
             the
             means
             of
             grace
             ,
             but
             even
             in
             the
             graces
             themselves
             will
             pride
             appeare
             ,
             and
             whereas
             the
             objects
             of
             other
             sins
             are
             base
             and
             vile
             ,
             even
             the
             best
             things
             and
             most
             excellent
             graces
             are
             made
             the
             object
             or
             matter
             of
             pride
             ,
             
               Cineres
               〈◊〉
               peccatorum
               ,
               fomes
               superbia
               ,
            
             when
             other
             〈◊〉
             are
             consumed
             to
             ashes
             ,
             even
             out
             of
             those
             ashes
             will
             pride
             spring
             up
             ,
             yea
             we
             are
             apt
             to
             be
             proud
             even
             of
             our
             humility
             .
             There
             is
             a
             pride
             in
             the
             crosse
             ,
             when
             we
             are
             humbled
             under
             Gods
             hand
             ,
             we
             may
             be
             proud
             in
             that
             we
             are
             not
             proud
             ,
             or
             not
             so
             proud
             as
             other
             men
             ,
             or
             as
             we
             have
             been
             before
             .
             Thus
             the
             greater
             our
             gifts
             are
             ,
             the
             more
             secure
             we
             grow
             ,
             and
             the
             lesse
             jealous
             and
             suspicious
             of
             our selves
             ,
             and
             so
             are
             overtaken
             ,
             as
             
               〈◊〉
               ,
               David
               ,
               〈◊〉
            
             ,
             and
             others
             .
             Therefore
             where
             the
             greatest
             gifts
             are
             ,
             there
             is
             greatest
             danger
             ,
             and
             therefore
             the
             greater
             watch
             ought
             to
             be
             kept
             ,
             and
             where
             the
             richest
             prize
             is
             ,
             there
             the
             devil
             will
             use
             his
             greatest
             power
             and
             subtilty
             to
             rob
             us
             of
             it
             .
             Therefore
             the
             more
             any
             man
             hath
             received
             ,
             the
             more
             ought
             he
             to
             humble
             himself
             ,
             and
             watch
             that
             he
             be
             not
             overtaken
             with
             pride
             .
          
           
             1.
             
             We
             will
             adde
             a
             little
             to
             that
             we
             have
             said
             ,
             and
             that
             shall
             be
             concerning
             the
             punishment
             of
             this
             sinne
             .
             Gods
             glory
             (
             as
             one
             well
             saith
             )
             is
             
               fiscus
               regalis
            
             ,
             his
             chief
             treasure
             and
             exchequer
             into
             which
             the
             proud
             man
             breaks
             ,
             robbing
             God
             by
             extenuating
             his
             glory
             ,
             and
             taking
             it
             as
             much
             as
             he
             can
             to
             himself
             .
             But
             (
             as
             the
             wise
             man
             speaks
             )
             the
             Lord
             will
             destroy
             the
             house
             of
             the
             proud
             ,
             as
             he
             did
             
               Pharoah
               ,
               Haman
               ,
               Herod
            
             ,
             and
             many
             others
             ,
             who
             were
             taken
             away
             even
             when
             they
             magnified
             themselves
             most
             of
             all
             .
          
           
             2.
             
             Or
             else
             God
             punisheth
             him
             by
             depriving
             him
             of
             the
             guist
             ,
             which
             was
             the
             cause
             of
             his
             pride
             .
             His
             tongue
             shall
             cleave
             to
             the
             roof
             of
             his
             mouth
             ,
             or
             his
             right
             hand
             shall
             forget
             her
             cunning
             .
          
           
             3.
             
             Or
             when
             he
             thinks
             he
             hath
             gotten
             strength
             enough
             ,
             that
             he
             is
             able
             to
             leane
             upon
             his
             own
             staff
             ,
             God
             suffers
             him
             to
             fall
             under
             every
             small
             temptation
             ,
             because
             he
             seeks
             not
             to
             God
             for
             supply
             of
             his
             spirit
             ,
             whereas
             by
             humility
             he
             might
             have
             withstood
             the
             greatest
             assaults
             .
             Thus
             some
             of
             great
             parts
             ,
             when
             they
             will
             be
             singular
             ,
             as
             vnicorns
             ,
             that
             will
             have
             no
             match
             ,
             they
             break
             the
             net
             of
             humility
             ,
             which
             should
             bring
             men
             unto
             God
             ,
             by
             pride
             ,
             and
             so
             God
             leaving
             them
             to
             themselves
             ,
             they
             become
             the
             authors
             of
             heresies
             and
             errors
             .
          
           
             4.
             
             Or
             though
             it
             pleaseth
             God
             to
             let
             the
             gift
             remain
             ,
             whereof
             they
             are
             proud
             ,
             yet
             he
             gives
             not
             a
             blessing
             to
             it
             ,
             but
             leaves
             it
             fruitlesse
             .
             Some
             have
             been
             endued
             with
             excellent
             graces
             ,
             but
             without
             fruit
             ,
             they
             haue
             made
             no
             returne
             to
             God
             of
             his
             Talents
             ,
             not
             a
             soul
             gained
             unto
             him
             by
             them
             ,
             whereas
             a
             man
             of
             mean
             endowments
             joyned
             with
             humility
             hath
             gained
             more
             then
             the
             golden
             tongue
             of
             an
             eloquent
             Tertullus
             .
          
           
             5.
             
             Or
             Lastly
             ,
             (
             which
             is
             the
             greatest
             punishment
             )
             there
             is
             in
             the
             minde
             ,
             (
             as
             ost
             times
             in
             the
             body
             ,
             as
             towards
             the
             end
             of
             a
             mans
             dayes
             ,
             a
             Palsy
             or
             an
             Appoplexy
             )
             a
             certain
             stupidity
             or
             numnesse
             ,
             so
             that
             neither
             threats
             can
             terrifie
             them
             ,
             nor
             perswasions
             allure
             them
             to
             repentance
             ,
             but
             passe
             out
             of
             this
             world
             without
             the
             fear
             of
             God
             ,
             or
             sense
             of
             his
             judgements
             ,
             so
             that
             they
             die
             and
             perish
             like
             beasts
             .
             And
             God
             punisheth
             their
             pride
             with
             this
             dulnesse
             ,
             lest
             they
             should
             feel
             ,
             as
             Saint
             Paul
             did
             ,
             a
             thorn
             in
             the
             flesh
             ,
             which
             ,
             as
             the
             best
             interpreters
             expound
             ,
             it
             was
             a
             wrestling
             against
             pride
             .
          
           
             1.
             
             Another
             thing
             forbidden
             is
             forced
             humility
             ,
             
               coacta
               humilitas
            
             ,
             And
             such
             was
             that
             
             of
             Pharoah
             .
             So
             long
             as
             Gods
             hand
             was
             upon
             him
             and
             his
             people
             ,
             and
             that
             he
             was
             
             sensible
             of
             the
             plagues
             sent
             by
             him
             ,
             so
             long
             he
             humbled
             himself
             ,
             and
             promised
             to
             let
             the
             people
             go
             :
             but
             when
             he
             perceived
             that
             the
             plagues
             ceased
             ,
             he
             and
             his
             servants
             
             hardened
             their
             hearts
             ,
             and
             grew
             to
             that
             height
             ,
             that
             he
             said
             ,
             who
             is
             the
             Lord
             ,
             that
             he
             should
             let
             his
             people
             go
             ?
             Saint
             Bernard
             describeth
             these
             kind
             of
             humble
             men
             thus
             ;
             
               vidimus
               multos
               humiliates
               ,
               sed
               non
               humiles
               ,
            
             we
             see
             many
             humbled
             ,
             few
             humble
             .
          
           
             2.
             
             Counterfeit
             or
             bastard
             humility
             ,
             
               spuria
               humilitas
            
             ,
             for
             in
             every
             vertue
             besides
             the
             two
             extreams
             ,
             there
             is
             that
             which
             hath
             the
             likelihood
             of
             vertue
             ,
             which
             they
             call
             
               spuriam
               virtutem
            
             ,
             wherewith
             many
             are
             deceived
             .
             Thus
             some
             are
             naturally
             of
             a
             low
             servile
             disposition
             ,
             which
             some
             take
             for
             humility
             ,
             though
             it
             be
             nor
             ,
             neither
             is
             it
             true
             humility
             to
             give
             in
             Gods
             cause
             ,
             and
             not
             to
             be
             stout
             in
             maintaining
             it
             ;
             for
             
               detrimentum
               veritatis
               non
               est
               ornamentum
               humilitatis
               ,
            
             that
             which
             brings
             detriment
             to
             the
             truth
             ,
             can
             be
             no
             ornament
             of
             humility
             .
             So
             to
             deny
             the
             gifts
             or
             graces
             of
             God
             in
             our selves
             is
             not
             true
             humility
             ;
             Saint
             Paul
             would
             have
             the
             Ephes.
             understand
             his
             knowledge
             in
             the
             mysterie
             of
             Chist
             ,
             Ephes.
             3.
             4.
             5.
             and
             preferres
             the
             Jews
             ,
             of
             which
             himself
             was
             one
             ,
             before
             the
             Gentiles
             ,
             Gal.
             2.
             15.
             and
             all
             this
             without
             pride
             .
             In
             every
             one
             there
             is
             somewhat
             of
             God
             ,
             somewhat
             of
             nature
             ,
             somewhat
             of
             sinne
             ;
             now
             it
             s
             true
             ,
             every
             man
             may
             see
             more
             sinne
             and
             corruption
             in
             himselfe
             then
             in
             another
             ,
             and
             so
             may
             say
             with
             Saint
             Paul
             ,
             I
             am
             the
             greatest
             sinner
             ,
             1
             Tim.
             1.
             15.
             and
             may
             see
             that
             gift
             in
             another
             ,
             which
             is
             not
             in
             himself
             ,
             which
             he
             is
             bound
             to
             honour
             in
             him
             :
             but
             to
             prefer
             the
             gifts
             of
             nature
             in
             another
             before
             the
             gifts
             of
             grace
             in
             our selves
             ;
             is
             not
             true
             but
             counterfeit
             humility
             .
             So
             likewise
             is
             that
             Hypocritical
             humility
             which
             some
             pretend
             for
             worldly
             ends
             ,
             as
             that
             of
             Absolom
             ,
             who
             though
             he
             were
             the
             kings
             son
             ,
             yetbowed
             himself
             to
             every
             one
             ,
             and
             kissed
             him
             &c.
             whereby
             he
             stole
             away
             the
             hearts
             of
             the
             people
             ,
             and
             rebelled
             against
             his
             father
             .
             2
             Sam
             15.
             5.
             
          
           
             Now
             the
             means
             to
             humility
             are
             these
             ,
             among
             many
             other
             .
          
           
             
               1.
               
               The
               first
               is
               the
               considertion
               of
               the
               vilenesse
               of
               the
               composition
               of
               our
               bodies
               .
               Saint
               Basile
               saith
               ,
               that
               mans
               life
               is
               a
               schoolehouse
               of
               humility
               ,
               and
               his
               ground
               
               is
               upon
               that
               of
               the
               psalme
               ,
               where
               the
               Prophet
               comparing
               his
               body
               to
               the
               celestiall
               bodies
               ,
               falls
               into
               admiration
               ,
               why
               God
               did
               rather
               choose
               to
               put
               a
               reasonable
               soul
               into
               
               his
               body
               rather
               then
               into
               them
               .
               What
               is
               in
               man
               (
               Lord
               )
               that
               thou
               art
               so
               mindful
               of
               him
               &c.
               
               And
               out
               of
               that
               place
               in
               Genesis
               ,
               where
               Abraham
               acknowledgeth
               himself
               to
               be
               but
               dust
               and
               ashes
               .
               Our
               nature
               is
               but
               a
               heap
               of
               dust
               ,
               mingled
               with
               ashes
               .
               And
               the
               
               Philosopher
               saith
               ,
               that
               we
               are
               but
               a
               pot
               of
               Choler
               and
               phlegme
               .
               And
               Saint
               Augustine
               saith
               ,
               that
               it
               would
               be
               a
               prealvent
               motive
               to
               humility
               ,
               if
               we
               would
               but
               take
               notice
               what
               manner
               of
               stuff
               passeth
               through
               our
               nose
               ,
               ears
               ,
               and
               other
               parts
               of
               our
               bodies
               
                 nunquam
                 tam
                 turpe
                 sterquilinium
                 reperites
              
               ,
               we
               should
               see
               there
               is
               no
               such
               dunghill
               as
               our selves
               .
            
             
               2.
               
               Another
               means
               is
               ,
               the
               consideration
               of
               the
               estate
               of
               our
               souls
               .
               The
               humble
               Publican
               took
               notice
               of
               it
               ,
               when
               he
               said
               ,
               God
               be
               mercifull
               to
               me
               a
               sinner
               .
               A
               father
               
               seems
               to
               correct
               the
               translation
               of
               those
               words
               well
               ,
               by
               
                 mihi
                 peccato
              
               to
               me
               which
               am
               nothing
               but
               sinne
               .
               For
               it
               is
               many
               of
               our
               cases
               .
               We
               are
               such
               sinners
               ,
               as
               that
               
               the
               Apostle
               saith
               we
               are
               sold
               as
               slaves
               under
               sinne
               and
               in
               us
               ,
               that
               is
               ,
               in
               our
               flesh
               there
               dwelleth
               no
               good
               thing
               ,
               insomuch
               that
               of
               our selves
               we
               are
               not
               able
               to
               think
               
               a
               good
               thought
               .
               And
               not
               onely
               so
               ,
               but
               if
               we
               consider
               that
               we
               have
               so
               multiplied
               our
               transgressions
               ,
               as
               that
               they
               are
               more
               in
               number
               then
               the
               haires
               of
               our
               head
               ,
               insomuch
               
               as
               the
               burden
               of
               them
               is
               so
               intollerable
               that
               they
               are
               too
               heavy
               for
               us
               to
               bear
               .
               The
               consideration
               of
               these
               things
               will
               so
               humble
               us
               ,
               that
               though
               the
               devill
               carry
               us
               into
               our
               own
               mountain
               and
               shew
               us
               any
               good
               thing
               in
               our selves
               ,
               to
               tempt
               us
               with
               ,
               
               we
               shall
               be
               able
               to
               say
               with
               Jacob
               ,
               we
               are
               not
               worthy
               of
               the
               least
               of
               Gods
               mercyes
               ,
               
               and
               that
               if
               we
               use
               the
               gifts
               we
               have
               never
               so
               well
               ,
               yet
               to
               say
               ,
               we
               are
               unprofitable
               servants
               ,
               and
               that
               there
               is
               no
               gain
               to
               be
               expected
               from
               us
               to
               him
               ,
               and
               with
               the
               Prophet
               O
               Lord
               righteousnesse
               belongeth
               to
               thee
               ,
               but
               unto
               us
               confusion
               of
               faces
               ,
               and
               
               lastly
               with
               King
               David
               .
               Not
               unto
               us
               Lord
               not
               unto
               us
               ,
               but
               unto
               thy
               name
               give
               the
               
               praise
               ,
               for
               thy
               loving
               mercy
               and
               truths
               sake
               .
            
             
               3.
               
               A
               third
               is
               ,
               the
               consideration
               of
               the
               crosses
               and
               afflictions
               which
               God
               either
               hath
               or
               may
               lay
               upon
               us
               :
               and
               this
               is
               a
               sufficient
               motive
               to
               humble
               even
               the
               wicked
               .
               This
               wrought
               upon
               king
               Ahab
               (
               of
               whom
               it
               is
               said
               that
               he
               had
               sold
               himself
               to
               work
               
               evil
               )
               a
               blaze
               of
               humility
               ,
               which
               was
               not
               unrewarded
               .
               And
               certainly
               this
               is
               no
               small
               means
               to
               work
               this
               duty
               ,
               and
               so
               we
               are
               to
               think
               of
               it
               .
               King
               David
               said
               ,
               it
               is
               good
               for
               me
               that
               I
               have
               been
               afflicted
               .
               because
               thereby
               he
               learnt
               Gods
               statutes
               ;
               this
               drives
               
               
               us
               to
               God
               by
               prayer
               ,
               and
               to
               the
               word
               for
               comfort
               ,
               it
               maks
               us
               to
               enter
               into
               the
               house
               of
               mourning
               ,
               and
               to
               exercise
               discipline
               over
               our selves
               ,
               with
               other
               the
               like
               effects
               which
               it
               works
               .
            
             
               4.
               
               Lastly
               ,
               the
               best
               and
               chief
               motive
               should
               be
               the
               example
               of
               our
               Saviour
               (
               of
               whom
               though
               there
               were
               many
               things
               worthy
               our
               learning
               and
               imitation
               in
               him
               )
               yet
               he
               would
               have
               us
               chiefly
               learn
               this
               duty
               of
               humility
               .
               Learn
               of
               me
               (
               saith
               he
               )
               
               for
               I
               am
               〈◊〉
               and
               lowly
               in
               heart
               .
               And
               so
               all
               his
               acts
               upon
               earth
               did
               testifie
               of
               him
               ;
               
               his
               preaching
               was
               humble
               .
               he
               sought
               not
               his
               own
               glory
               ,
               hismiracles
               without
               pride
               ,
               see
               thou
               tell
               no
               man
               (
               said
               he
               )
               to
               the
               cured
               Leper
               ,
               he
               begins
               his
               first
               sermon
               with
               ,
               Blessed
               are
               the
               poor
               in
               spirit
               his
               behaviour
               was
               humble
               ,
               of
               which
               he
               left
               an
               example
               in
               washing
               his
               disciples
               feet
               ,
               
                 exemplum
                 dedi
                 vobis
              
               ,
               he
               was
               humble
               in
               his
               birth
               ,
               humble
               
               in
               his
               life
               :
               but
               his
               death
               was
               a
               true
               pattern
               of
               humility
               beyond
               all
               presidents
               ;
               He
               humbled
               himself
               to
               death
               ,
               even
               the
               death
               of
               the
               Crosse.
               
               
            
          
           
             Saint
             Augustine
             upon
             our
             Saviours
             speech
             before
             mentioned
             ,
             Mat.
             11.
             29.
             saith
             ,
             discite
             
             
               a
               me
               ,
               non
               mundum
               fabricare
               non
               cuncta
               visibilia
               &
               invisibilia
               fabricare
               ,
               non
               in
               ipso
               mundo
               miracula
               sacere
               et
               mortuos
               suscitare
               &c.
               sed
               quod
               mitis
               sum
               et
               humilis
               corde
               ,
               Cogitas
               magnam
               constituere
               fabricam
               celsitudinis
               ,
               de
               fundamento
               prius
               cogita
               humilitatis
            
             ;
             Learn
             of
             me
             ,
             not
             to
             create
             the
             world
             ,
             or
             all
             visible
             or
             invisible
             things
             ,
             not
             to
             work
             miracles
             in
             the
             world
             ,
             as
             to
             raise
             the
             dead
             &c.
             but
             to
             be
             meek
             and
             lowly
             in
             heart
             as
             I
             am
             .
             Thou
             conceivest
             to
             erect
             a
             great
             fabrick
             of
             honour
             ,
             first
             bethink
             thy self
             of
             laying
             the
             foundation
             of
             humility
             .
          
           
             And
             another
             Father
             upon
             our
             Saviours
             first
             sermon
             [
             Blessed
             are
             the
             poor
             in
             
             spirit
             ]
             
               Ne
               contemnerent
               hominis
               humilitatem
               ,
               placuit
               Deo
               plura
               largiri
               in
               humilitate
               sua
               ,
               quam
               in
               〈◊〉
               :
               qui
               igitur
               verentur
               humiliari
               se
               ,
               〈◊〉
               ea
               facere
               quae
               secit
               Deus
               ,
            
             Lest
             men
             should
             despise
             humility
             ,
             it
             pleased
             God
             to
             bestow
             more
             in
             the
             time
             of
             his
             humility
             ,
             then
             in
             his
             Majesty
             ,
             They
             therefore
             that
             are
             afraid
             to
             humble
             themselves
             ,
             fear
             that
             which
             God
             himself
             did
             .
             And
             so
             we
             come
             to
             the
             signes
             of
             true
             humility
             .
          
           
             1.
             
             The
             first
             signe
             of
             true
             humility
             appears
             in
             our
             tongue
             ,
             by
             ruling
             that
             and
             forbearing
             to
             talk
             of
             matters
             above
             us
             .
             Speak
             not
             proud
             things
             .
             And
             not
             onely
             so
             ,
             but
             
             not
             to
             have
             them
             in
             our
             thoughts
             ,
             but
             to
             be
             content
             to
             deport
             our selves
             according
             to
             that
             condition
             ,
             in
             which
             God
             hath
             placed
             us
             .
             We
             must
             know
             how
             to
             be
             abased
             and
             how
             to
             abound
             ,
             else
             God
             will
             mislike
             us
             ,
             as
             he
             did
             Baruch
             ,
             who
             did
             quarere
             
             grandia
             ,
             seek
             after
             great
             things
             .
             And
             therefore
             Saint
             Augustine
             saith
             ,
             this
             is
             a
             true
             signe
             of
             humility
             ;
             when
             a
             man
             despiseth
             those
             things
             aswell
             which
             he
             might
             
             have
             ,
             as
             them
             he
             would
             have
             .
          
           
             The
             second
             is
             ,
             when
             we
             set
             before
             us
             for
             our
             object
             
               bona
               aliena
               et
               mala
               nostra
               illa
               ut
               aemulentur
               hac
               ut
               corrigentur
               ,
            
             other
             mens
             good
             parts
             and
             our
             own
             evill
             ,
             to
             follow
             their's
             and
             correct
             our
             own
             .
             When
             a
             man
             doth
             with
             the
             Prophet
             ,
             acknowledge
             
             his
             own
             sinne
             ,
             and
             his
             own
             transgressions
             are
             ever
             before
             him
             :
             and
             not
             busie
             himself
             with
             other
             mens
             faults
             ;
             whereas
             the
             proud
             mans
             thoughts
             are
             
               bona
               sua
               ,
               mala
               aliena
            
             the
             evil
             in
             others
             ,
             and
             the
             good
             that
             is
             in
             himself
             .
          
           
             3.
             
             Another
             signe
             is
             ,
             when
             a
             man
             is
             able
             to
             suffer
             the
             slander
             ,
             backbiting
             and
             reproches
             of
             ill
             tongues
             ,
             and
             not
             regard
             them
             ,
             as
             King
             David
             did
             .
             As
             for
             me
             (
             saith
             he
             )
             I
             was
             like
             a
             deaf
             man
             and
             heard
             not
             ,
             and
             as
             one
             that
             is
             dumb
             and
             openeth
             not
             his
             
             mouth
             :
             and
             in
             the
             next
             verse
             ,
             I
             became
             even
             as
             a
             man
             that
             heareth
             not
             ,
             and
             in
             whose
             mouth
             is
             no
             reproof
             .
             Thus
             he
             shewed
             his
             humil
             ty
             ,
             when
             he
             bare
             patiently
             the
             railing
             of
             Shimei
             :
             Christ
             being
             reviled
             ,
             reviled
             not
             .
          
           
             4.
             
             The
             fourth
             ,
             not
             to
             do
             any
             thing
             that
             may
             be
             against
             Gods
             glory
             ,
             though
             it
             be
             to
             a
             mans
             own
             reproach
             and
             suffering
             in
             this
             world
             ;
             when
             he
             is
             willing
             to
             suffer
             any
             thing
             himself
             ,
             rather
             then
             any
             dishonour
             should
             red
             ound
             to
             God
             or
             his
             Church
             ,
             by
             opening
             the
             mouths
             of
             the
             wicked
             Psal.
             69.
             6.
             
             Let
             not
             them
             that
             trust
             in
             thee
             be
             ashamed
             ,
             O
             Lord
             God
             of
             hosts
             ,
             for
             my
             cause
             ,
             let
             not
             those
             that
             seek
             thee
             be
             confounded
             through
             me
             .
             &c.
             
          
           
             5.
             
             The
             last
             is
             not
             to
             rob
             God
             of
             his
             glory
             ,
             or
             to
             give
             it
             to
             another
             .
             How
             can
             yee
             beleeve
             ,
             saith
             Christ
             ,
             that
             seek
             glory
             one
             of
             another
             .
             The
             humble
             man
             ,
             as
             the
             
             Psalmist
             saith
             setteth
             not
             by
             himself
             ,
             but
             is
             lowly
             in
             his
             own
             eyes
             ,
             Psal.
             15.
             4.
             this
             is
             
               evidentissimum
               signum
               appropinguantis
               gloriae
            
             ,
             for
             before
             honour
             goes
             humility
             ,
             as
             a
             proud
             looke
             before
             a
             fall
             ,
             Pro.
             33.
             .
          
        
         
           
           
             CHAP.
             X.
             
          
           
             
               Of
               the
               fift
               inward
               vertue
               ,
               Hope
               .
               Hope
               and
               fear
               come
               both
               from
               faith
               .
               The
               several
               vses
               of
               hope
               .
               The
               nature
               and
               exercise
               of
               hope
               .
               Of
               presumption
               and
               despair
               .
               Reasons
               against
               both
               .
               Means
               to
               strengthen
               hope
               .
               Signes
               of
               true
               hope
               .
            
          
           
             Spes
             Hope
             .
          
           
             AS
             the
             knowledge
             and
             belief
             of
             Gods
             justice
             worketh
             in
             us
             fear
             and
             humility
             ,
             of
             which
             we
             have
             spoken
             ,
             so
             from
             the
             knowledge
             and
             apprehension
             of
             his
             mercy
             ariseth
             hope
             and
             love
             .
             After
             humility
             ,
             we
             come
             to
             the
             valley
             of
             Achor
             for
             a
             doore
             of
             hope
             ,
             as
             the
             Prophet
             speaks
             .
             When
             we
             have
             been
             brought
             to
             the
             valley
             of
             mourning
             ,
             
             and
             have
             bin
             in
             fear
             and
             despaire
             ,
             then
             will
             God
             open
             to
             us
             a
             door
             of
             hope
             ;
             so
             that
             in
             stead
             of
             the
             first
             spirit
             ,
             the
             spirit
             of
             bondage
             unto
             fear
             we
             shall
             receive
             the
             
             spirit
             of
             adoption
             unto
             hope
             .
          
           
             Now
             by
             conferring
             our
             strength
             and
             performances
             with
             the
             strict
             rule
             of
             Gods
             justice
             ,
             we
             finde
             it
             impossible
             ,
             that
             we
             should
             hope
             for
             salvation
             ,
             but
             by
             faith
             apprehending
             Gods
             mercy
             it
             may
             be
             possible
             ,
             it
             may
             be
             considered
             as
             attainable
             two
             wayes
             1.
             either
             by
             our selves
             ,
             2.
             or
             by
             some
             other
             .
          
           
             
               1.
               
               Now
               concerning
               the
               former
               ,
               if
               we
               look
               upon
               our selves
               ,
               the
               effect
               of
               faith
               is
               fear
               ,
               inasmuch
               as
               the
               object
               of
               it
               is
               Gods
               justce
               ,
               and
               so
               we
               can
               have
               little
               comfort
               in
               our selves
               ,
               for
               this
               shews
               that
               it
               is
               impossible
               to
               us
               as
               of
               our selves
               ,
               but
               as
               it
               is
               in
               the
               Apostle
               ,
               every
               mouth
               must
               be
               stopped
               ,
               and
               all
               the
               world
               must
               
               become
               guilty
               before
               God
               ;
               ther
               's
               little
               hope
               that
               way
               .
            
             
               2.
               
               But
               we
               are
               not
               left
               alltogether
               to
               despair
               :
               for
               though
               it
               be
               impossible
               to
               us
               of
               our selves
               ,
               yet
               if
               it
               be
               possible
               by
               another
               ,
               if
               another
               way
               may
               be
               found
               ,
               ther
               's
               some
               hope
            
          
           
             Faith
             reasoneth
             as
             the
             Psalmist
             doth
             .
             Hath
             God
             made
             all
             men
             for
             nought
             or
             in
             
             vain
             ?
             If
             he
             hath
             ,
             then
             why
             falleth
             not
             his
             wrath
             at
             once
             ?
             And
             searching
             further
             for
             the
             cause
             why
             we
             are
             not
             consumed
             ,
             we
             finde
             ,
             that
             his
             mercy
             is
             the
             cause
             .
             It
             is
             of
             the
             Lords
             mercy
             (
             saith
             the
             Prophet
             )
             that
             we
             are
             not
             consumed
             ,
             for
             his
             compassions
             fail
             not
             ,
             and
             that
             the
             work
             of
             his
             creation
             is
             not
             in
             vain
             .
             Then
             consequently
             
             a
             remnant
             there
             shall
             be
             ,
             and
             God
             will
             have
             a
             tenth
             alwayes
             preserved
             to
             himself
             ,
             
             and
             the
             holy
             seed
             shall
             be
             the
             substance
             thereof
             ,
             and
             as
             it
             is
             in
             the
             Gospell
             ,
             there
             shall
             be
             a
             little
             flock
             ,
             and
             we
             may
             hope
             that
             of
             that
             little
             flock
             
             we
             are
             .
          
           
             If
             the
             Lord
             were
             sparing
             of
             his
             mercy
             ,
             that
             might
             be
             a
             great
             impediment
             to
             our
             
             hope
             ,
             but
             when
             we
             read
             that
             the
             Lord
             waiteth
             to
             be
             gracious
             to
             us
             it
             setteth
             our
             hope
             in
             a
             better
             forwardnesse
             .
             Now
             because
             that
             out
             of
             the
             gate
             of
             mercy
             all
             our
             hope
             cometh
             we
             are
             to
             consider
             upon
             whom
             God
             vouchsafeth
             to
             bestow
             this
             mercy
             ,
             how
             they
             must
             be
             qualified
             .
          
           
             The
             prophet
             saith
             ,
             he
             will
             thrust
             his
             face
             into
             the
             dust
             (
             that
             is
             he
             will
             humble
             himself
             )
             
             if
             peradventure
             he
             may
             have
             hope
             .
             And
             hope
             is
             given
             to
             them
             that
             fear
             ,
             and
             are
             of
             a
             contrite
             spirit
             ,
             and
             that
             tremble
             at
             Gods
             word
             ,
             
               Spes
               timentibus
               Deum
            
             ,
             hope
             
             is
             a
             reward
             to
             them
             that
             fear
             God.
             And
             as
             fear
             is
             requisite
             ,
             so
             faith
             much
             more
             .
             God
             shews
             this
             kindnesse
             to
             them
             that
             put
             their
             trust
             in
             him
             ,
             and
             all
             they
             that
             put
             
             their
             trust
             in
             him
             shall
             not
             be
             destitute
             or
             forsaken
             .
             And
             when
             we
             hear
             God
             himself
             say
             ,
             
               liberabo
               eum
               qui
               sperat
               in
               me
               ,
            
             when
             the
             act
             of
             hope
             shall
             have
             such
             a
             reward
             ,
             ther
             is
             good
             encouragement
             ,
             and
             we
             may
             surely
             expect
             it
             .
             Now
             to
             hope
             is
             to
             trust
             
             in
             Gods
             mercy
             ,
             and
             so
             the
             psalmist
             saith
             .
             My
             trust
             is
             in
             thy
             mercy
             ,
             for
             that
             is
             
               Porta
               spei
            
             the
             gate
             of
             hope
             there
             's
             no
             entrance
             unto
             God
             but
             by
             this
             gate
             ,
             and
             no
             issue
             of
             good
             to
             us
             but
             by
             it
             ,
             for
             faith
             apprehending
             mercy
             hopeth
             ,
             and
             the
             rather
             because
             there
             is
             such
             plenty
             of
             mercy
             promised
             to
             them
             that
             hope
             in
             God
             ,
             that
             it
             will
             compasse
             them
             round
             .
             Who
             so
             putteth
             his
             trust
             in
             the
             Lord
             ,
             mercy
             imbraceth
             him
             
             on
             every
             side
             .
          
           
             But
             it
             may
             be
             demanded
             how
             faith
             can
             beget
             both
             fear
             and
             hope
             ,
             two
             contraries
             ,
             or
             how
             two
             contraries
             can
             stand
             in
             one
             subject
             .
             To
             this
             may
             be
             answered
             ,
             first
             we
             should
             not
             question
             it
             ,
             in
             respect
             that
             the
             holy
             Ghost
             hath
             put
             them
             together
             so
             often
             .
             
             The
             Psalmist
             saith
             ,
             The
             Lords
             delight
             is
             in
             them
             that
             fear
             him
             ,
             and
             put
             their
             trust
             in
             
             his
             mercy
             .
             Again
             ,
             faith
             breedeth
             fear
             in
             us
             ,
             in
             respect
             of
             our
             weaknesse
             ,
             and
             it
             breeds
             hope
             in
             respect
             of
             the
             mercies
             of
             God
             :
             so
             that
             they
             being
             contraries
             ,
             
               non
               secundum
               idem
            
             ,
             they
             may
             well
             stand
             together
             in
             the
             soule
             of
             a
             just
             man.
             
          
           
             For
             distinction
             sake
             .
             
               Fides
               credit
               promissis
            
             ,
             faith
             beleeveth
             the
             promise
             ,
             and
             
               spes
               expectat
               credita
            
             ,
             hope
             looketh
             for
             the
             things
             we
             beleeve
             .
             Again
             ,
             a
             thing
             may
             be
             believed
             and
             yet
             not
             hoped
             for
             ;
             as
             no
             true
             Christian
             ,
             though
             he
             hopes
             not
             for
             hell
             ,
             yet
             he
             believes
             there
             is
             such
             a
             place
             .
             So
             the
             general
             truth
             of
             God
             ,
             being
             the
             object
             of
             our
             faith
             ,
             and
             containing
             many
             threatnings
             bringeth
             forth
             fear
             ,
             and
             the
             mercy
             of
             God
             in
             his
             promises
             ,
             being
             likewise
             an
             object
             of
             our
             faith
             ,
             produceth
             hope
             .
             And
             so
             we
             see
             they
             are
             distinguished
             
               ab
               objecto
            
             ,
             the
             one
             having
             Gods
             justice
             ,
             and
             the
             other
             his
             goodnesse
             for
             its
             object
             .
          
           
             
               S.
               Bernard
            
             distinguisheth
             the
             three
             vertues
             ,
             of
             Faith
             ,
             Hope
             ,
             and
             Charity
             ,
             by
             presenting
             
             to
             us
             three
             speeches
             ,
             from
             each
             of
             them
             one
             .
          
           
             
               1.
               
               Faith
               saith
               ,
               
                 Repositasunt
                 bona
              
               ,
               good
               things
               that
               passe
               the
               conceit
               of
               man
               are
               laid
               up
               for
               the
               faithful
               .
            
             
               2.
               
               Hope
               saith
               ,
               
                 Mihi
                 illa
                 servantur
              
               ,
               they
               are
               laid
               up
               for
               me
               .
            
             
               3.
               
               Charity
               saith
               ,
               
                 Curro
                 ad
                 illa
              
               ,
               and
               I
               so
               run
               to
               them
               that
               I
               may
               attaine
               them
               .
            
          
           
             And
             thus
             out
             of
             the
             faith
             of
             the
             Gospel
             hope
             ariseth
             ,
             as
             fear
             doth
             from
             the
             faith
             of
             the
             Law.
             And
             therefore
             hope
             is
             called
             by
             the
             Fathers
             ,
             the
             Isaac
             of
             faith
             .
          
           
             This
             vertue
             of
             hope
             hath
             two
             uses
             .
          
           
             The
             first
             is
             ,
             that
             it
             is
             our
             Anchor
             :
             for
             our
             life
             is
             as
             a
             sea
             ,
             and
             our
             faith
             the
             ship
             .
             
             Now
             when
             a
             man
             sailing
             in
             the
             sea
             of
             this
             life
             ,
             feels
             his
             ship
             tossed
             with
             the
             waves
             of
             a
             conscience
             terrified
             with
             the
             justice
             of
             God
             ,
             and
             is
             in
             the
             Apostles
             case
             ,
             when
             
             tackling
             and
             masts
             were
             spent
             ,
             then
             fearing
             to
             be
             cast
             upon
             the
             rock
             of
             despair
             ,
             he
             casts
             out
             this
             Anchor
             .
             And
             it
             is
             called
             by
             some
             of
             the
             Fathers
             our
             Interim
             ,
             that
             which
             stayeth
             us
             in
             the
             mean
             time
             ,
             till
             God
             performs
             that
             which
             he
             hath
             promised
             to
             us
             .
          
           
             2.
             
             The
             second
             use
             is
             ,
             not
             onely
             to
             stay
             and
             support
             us
             ,
             but
             also
             to
             stay
             and
             retain
             Christ
             with
             us
             ,
             and
             accordingly
             the
             precept
             is
             ,
             
               Custodispem
               ,
               custodem
               Christi
            
             .
             So
             the
             Apostle
             counselleth
             us
             to
             take
             fast
             hold
             of
             it
             ,
             and
             as
             when
             we
             are
             in
             danger
             of
             drowning
             ,
             
             or
             falling
             into
             a
             pit
             ,
             we
             cast
             from
             us
             whatsoever
             we
             hold
             in
             our
             hands
             ,
             and
             take
             fast
             hold
             of
             whatsoever
             cometh
             first
             to
             hand
             to
             stay
             us
             ,
             such
             an
             use
             hath
             hope
             .
          
           
             3.
             
             And
             under
             this
             use
             may
             be
             another
             ,
             that
             by
             hope
             thus
             holding
             and
             keeping
             Christ
             here
             ,
             we
             have
             a
             kinde
             of
             possession
             of
             heaven
             in
             this
             life
             ,
             as
             a
             man
             may
             be
             
               presens
               absens
            
             ,
             so
             a
             thing
             absent
             is
             present
             by
             hope
             ;
             and
             as
             it
             was
             said
             of
             fear
             ,
             that
             it
             wrought
             humility
             ,
             by
             removing
             all
             impediments
             ,
             so
             it
             may
             be
             said
             of
             hope
             ,
             that
             it
             fills
             the
             soul
             by
             making
             things
             absent
             and
             future
             to
             become
             present
             ,
             and
             in
             a
             manner
             enjoyed
             here
             .
          
           
             And
             this
             is
             one
             thing
             which
             the
             Philosophers
             never
             knew
             ,
             that
             these
             which
             they
             called
             affections
             ,
             Hope
             and
             Love
             ;
             are
             become
             
               virtutes
               theologicae
            
             to
             Gods
             children
             ,
             and
             the
             excellentest
             vertues
             in
             Divinity
             :
             the
             reason
             is
             ,
             because
             they
             make
             them
             good
             that
             possesse
             them
             .
             For
             our
             nature
             not
             being
             able
             to
             be
             a
             rule
             to
             it self
             ,
             but
             directed
             by
             an
             higher
             and
             more
             excellent
             nature
             ,
             whatsoever
             that
             is
             ,
             which
             applyeth
             that
             rule
             to
             us
             ,
             must
             needs
             bring
             some
             part
             of
             goodnesse
             to
             us
             :
             which
             hope
             partly
             doth
             in
             respect
             of
             the
             promises
             ,
             and
             therefore
             is
             a
             vertue
             to
             us
             .
             This
             the
             Heathen
             man
             expresseth
             by
             Pandoras
             Boxe
             ,
             at
             the
             opening
             whereof
             all
             flew
             out
             ,
             and
             onely
             Hope
             remained
             under
             the
             lidde
             .
             Therefore
             
               Philo
               Judaeus
            
             calleth
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             an
             inbred
             Comforter
             ,
             which
             forsakes
             us
             not
             when
             all
             other
             things
             have
             left
             us
             ;
             
               dum
               spiro
            
             
             spero
             ,
             hope
             never
             makes
             ashamed
             .
          
           
             And
             in
             the
             regenerate
             hope
             hath
             the
             same
             use
             ,
             as
             the
             Prophet
             affirmeth
             ;
             I
             should
             
             utterly
             have
             fainted
             ,
             but
             that
             I
             trust
             verily
             to
             see
             the
             goodnesse
             of
             the
             Lord
             in
             the
             land
             of
             the
             living
             ;
             and
             in
             another
             place
             be
             saith
             ,
             that
             his
             flesh
             resteth
             in
             
             hope
             .
             And
             this
             
               spes
               vitae
               immortalis
            
             hope
             of
             immortal
             life
             ,
             as
             
               S.
               Augustine
            
             calls
             
             it
             ,
             is
             
               vita
               vitae
               mortalis
            
             ,
             the
             life
             of
             this
             mortal
             life
             ,
             and
             if
             we
             were
             without
             it
             :
             we
             
             should
             want
             breath
             .
             As
             the
             body
             lives
             spirando
             ,
             so
             the
             soul
             sperando
             ,
             and
             it
             is
             very
             true
             in
             the
             spiritual
             life
             ,
             
               Qui
               desperavit
               ,
               expiravit
            
             ,
             he
             that
             despaireth
             ,
             is
             dead
             .
          
           
             Now
             to
             conclude
             this
             first
             affirmative
             rule
             ,
             we
             may
             say
             with
             the
             Psalmist
             ,
             O
             Lord
             God
             of
             hosts
             ,
             Blessed
             is
             the
             man
             that
             putteth
             his
             trust
             in
             thee
             :
             which
             blessing
             in
             this
             life
             is
             ,
             the
             certainty
             that
             we
             shall
             enter
             in
             with
             the
             Bridegroom
             to
             the
             
             fruition
             of
             it
             in
             the
             life
             to
             come
             .
             And
             thus
             we
             have
             seen
             the
             nature
             ,
             necessity
             ,
             and
             end
             of
             hope
             .
          
           
             Now
             for
             the
             first
             rule
             ,
             concerning
             what
             is
             commanded
             and
             forbidden
             .
             Our
             rule
             
             for
             faith
             and
             hope
             is
             not
             unlike
             to
             that
             of
             humility
             .
          
           
             1.
             
             As
             
               Nebuchadouozor
               Daniel
            
             4.
             27.
             ascribed
             the
             building
             of
             great
             Babel
             to
             his
             own
             power
             ,
             and
             made
             his
             own
             glory
             the
             end
             of
             it
             ;
             so
             on
             the
             contrary
             (
             as
             we
             shewed
             of
             humility
             )
             we
             also
             say
             of
             hope
             ,
             it
             makes
             God
             the
             Author
             of
             all
             the
             good
             it
             looks
             for
             ,
             and
             makes
             his
             glory
             the
             end
             of
             all
             .
             For
             first
             it
             makes
             us
             go
             out
             of
             our selves
             and
             trust
             onely
             in
             God
             ,
             and
             wholly
             rely
             upon
             him
             ,
             as
             the
             sole
             efficient
             cause
             of
             good
             ,
             to
             us
             ,
             we
             must
             wholly
             depart
             out
             of
             our selves
             ,
             we
             must
             not
             conceive
             that
             there
             is
             any
             sufficiency
             in
             our selves
             ,
             but
             that
             all
             our
             sufficiency
             is
             of
             God
             ,
             not
             so
             much
             as
             to
             think
             a
             good
             thought
             ,
             therefore
             much
             lesse
             to
             have
             a
             will
             to
             do
             it
             ;
             but
             that
             it
             is
             God
             that
             works
             the
             velle
             ,
             and
             consequently
             the
             perficere
             ,
             both
             the
             will
             and
             the
             deed
             in
             us
             .
             
             We
             must
             not
             ascribe
             any
             part
             or
             help
             to
             our selves
             ;
             for
             our
             Saviour
             saith
             ,
             
               Sine
               me
            
             
             
               nihil
               potestis
               facere
            
             ,
             without
             me
             ye
             can
             do
             nothing
             .
             Upon
             which
             place
             
               S.
               Augustine
            
             noteth
             ,
             it
             is
             not
             
               nihil
               magni
            
             ,
             but
             
               nihil
               omnino
            
             ,
             not
             any
             great
             thing
             ,
             but
             nothing
             at
             all
             ,
             
             and
             not
             
               nihil
               perficere
            
             ,
             that
             we
             can
             perfect
             nothing
             ,
             but
             
               nihil
               facere
            
             do
             nothing
             at
             all
             .
             And
             as
             it
             makes
             God
             the
             cause
             and
             first
             beginning
             ,
             so
             the
             last
             end
             too
             ,
             by
             giving
             the
             glory
             of
             his
             graces
             in
             us
             to
             him
             ;
             and
             the
             reason
             is
             plain
             in
             the
             Apostle
             ,
             That
             no
             flesh
             should
             glory
             in
             his
             presence
             ,
             but
             ,
             as
             it
             followeth
             ,
             That
             he
             that
             glorieth
             should
             
             glory
             in
             him
             .
          
           
             In
             the
             exercise
             of
             hope
             two
             things
             are
             commonly
             seen
             .
             1.
             
             Grief
             .
             2.
             
             Joy.
             Joy
             because
             we
             hope
             for
             that
             which
             is
             good
             ,
             and
             grief
             because
             the
             good
             we
             hope
             for
             is
             delayed
             .
             Or
             rather
             〈◊〉
             ,
             1.
             joy
             ,
             and
             then
             grief
             .
             If
             hope
             be
             true
             ,
             it
             never
             suffereth
             us
             to
             be
             secure
             ,
             but
             we
             shall
             be
             in
             a
             continual
             war.
             The
             Apostle
             intimates
             to
             us
             ,
             that
             we
             are
             warriours
             ,
             when
             he
             adviseth
             us
             to
             put
             on
             the
             helmet
             of
             hope
             .
             And
             in
             
             the
             Psalms
             King
             David
             is
             sometime
             beaten
             down
             ,
             and
             sometime
             raised
             again
             ;
             sometime
             
             hope
             and
             joy
             are
             victors
             ,
             sometime
             fear
             and
             grief
             .
             And
             seeing
             
               delatio
               boni
            
             ,
             must
             have
             
               rationem
               mali
            
             ,
             and
             that
             hope
             deferred
             
               affligit
               animam
            
             ,
             afflicts
             the
             soul
             ,
             it
             must
             needs
             be
             a
             great
             affliction
             to
             the
             soul
             ,
             that
             when
             a
             man
             shall
             see
             that
             which
             was
             promised
             not
             onely
             deferred
             ,
             but
             sometimes
             to
             happen
             clean
             contrary
             as
             when
             he
             looks
             for
             peace
             ,
             then
             terrour
             and
             anguish
             to
             follow
             ;
             he
             shall
             finde
             not
             onely
             wicked
             men
             
             and
             enemies
             upbraiding
             him
             and
             saying
             ,
             as
             they
             to
             
               David
               ,
               ubi
               spes
               vestra
            
             ,
             where
             is
             your
             hope
             ?
             but
             even
             his
             own
             reason
             shall
             make
             a
             probleme
             with
             his
             spirit
             within
             him
             ,
             and
             tell
             him
             it
             is
             in
             vain
             to
             hope
             any
             longer
             .
             Surely
             this
             must
             work
             upon
             men
             ,
             for
             it
             worketh
             even
             in
             dumb
             creatures
             ,
             though
             they
             shall
             not
             be
             partakers
             of
             the
             resurrection
             
             with
             us
             ,
             yet
             because
             the
             deliverance
             of
             man
             is
             not
             accomplished
             ,
             they
             are
             said
             to
             groan
             ,
             and
             desire
             to
             be
             delivered
             .
          
           
             Now
             the
             onely
             remedy
             for
             this
             is
             the
             consideration
             expressed
             by
             
               S.
               Augustine
            
             ,
             
             
               Sustine
               illum
               ,
               sustinuit
               te
               ,
               si
               sustinuit
               te
               dum
               mutares
               vitam
               malam
               ,
               sustine
               tu
               illum
               dum
               coronat
               vitam
               bonam
               ,
            
             bear
             with
             him
             that
             hath
             born
             with
             thee
             ;
             if
             he
             have
             forborne
             thee
             whilst
             thou
             alterest
             thy
             ill
             life
             ,
             forbear
             him
             whiles
             he
             crowns
             a
             good
             life
             .
             This
             hath
             great
             reason
             for
             it
             ,
             which
             shall
             be
             afterwards
             shewed
             when
             we
             come
             to
             treat
             of
             patience
             .
          
           
             
               S.
               Basil
            
             compareth
             the
             Gospel
             to
             a
             net
             ,
             and
             fear
             to
             the
             lead
             which
             makes
             it
             sink
             ,
             and
             keeps
             it
             fast
             ,
             and
             hope
             to
             the
             cork
             ,
             which
             keeps
             it
             alwayes
             above
             ,
             without
             the
             lead
             of
             fear
             it
             would
             be
             carried
             hither
             and
             thither
             ,
             and
             without
             the
             cork
             of
             hope
             it
             would
             sink
             down
             under
             water
             :
             and
             the
             Apostle
             shewes
             a
             joy
             in
             hope
             ,
             and
             therefore
             wills
             us
             to
             hold
             fast
             the
             profession
             of
             our
             faith
             ,
             without
             wavering
             ;
             
             and
             he
             gives
             a
             sufficient
             reason
             ,
             for
             he
             is
             faithful
             that
             hath
             promised
             .
             And
             so
             
             all
             these
             are
             necessarily
             to
             be
             observed
             in
             this
             command
             of
             hope
             .
             Another
             thing
             commanded
             is
             hope
             for
             earthly
             things
             .
             For
             as
             our
             Saviour
             saith
             of
             faith
             ,
             
             he
             that
             is
             faithful
             in
             that
             which
             is
             least
             ,
             is
             faithful
             also
             in
             much
             .
             God
             exerciseth
             our
             
             faith
             in
             heavenly
             things
             by
             a
             faith
             in
             earthly
             things
             ;
             so
             it
             may
             be
             said
             of
             hope
             ,
             If
             a
             man
             can
             hope
             for
             heavenly
             things
             ,
             can
             he
             not
             hope
             for
             earthly
             ?
             And
             he
             that
             will
             not
             hope
             in
             God
             for
             the
             lesse
             ,
             will
             not
             hope
             for
             the
             more
             .
             Our
             Saviour
             argueth
             from
             the
             greater
             to
             the
             lesse
             .
             God
             having
             given
             us
             a
             soul
             ,
             providing
             food
             to
             preserve
             life
             ,
             
             how
             much
             more
             will
             he
             provide
             food
             and
             raiment
             for
             our
             bodies
             ;
             and
             if
             he
             cause
             his
             sun
             to
             shine
             ,
             and
             the
             rain
             to
             fall
             upon
             the
             wicked
             and
             ungodly
             ,
             will
             he
             not
             provide
             for
             his
             servants
             ?
             
               Qui
               pascit
               contemnents
               ,
               non
               pascet
               colentes
               ?
            
             He
             that
             feeds
             them
             that
             despise
             him
             ,
             will
             he
             not
             feed
             them
             that
             love
             him
             ?
             And
             our
             Saviour
             prosecuteth
             his
             argument
             ,
             that
             if
             God
             provide
             for
             the
             fowls
             of
             the
             air
             ,
             and
             the
             lilies
             
             of
             the
             field
             ,
             shall
             he
             not
             do
             it
             much
             more
             for
             man
             ,
             for
             whose
             use
             all
             things
             are
             made
             
             and
             preserved
             ?
             Therefore
             must
             we
             cast
             our selves
             upon
             God
             ,
             and
             not
             trust
             to
             the
             
             proud
             ,
             and
             such
             as
             go
             about
             with
             lies
             .
          
           
             The
             care
             for
             temporal
             things
             is
             lawful
             ,
             so
             it
             be
             restrained
             within
             its
             limits
             ,
             that
             is
             ,
             within
             the
             lawful
             means
             and
             wayes
             which
             God
             alloweth
             .
             For
             
               terrena
               bene
               curantur
               ,
               nil
               male
               agendo
               contra
               illa
               :
            
             so
             
               bene
               contemnuntur
               ,
               nil
               male
               agendo
               propter
               illa
            
             ;
             we
             are
             careful
             enough
             for
             the
             things
             of
             this
             life
             ,
             if
             we
             do
             not
             waste
             them
             ,
             and
             carelesse
             enough
             of
             them
             ,
             if
             we
             use
             no
             ill
             means
             to
             get
             them
             .
          
           
             We
             come
             now
             to
             that
             which
             is
             forbidden
             .
             The
             object
             of
             hope
             is
             bonum
             ,
             and
             not
             every
             bonum
             neither
             ,
             but
             that
             good
             which
             we
             see
             not
             ,
             as
             the
             Apostle
             speaks
             ,
             it
             must
             be
             
               futurum
               .
               Spes
               quae
               videtur
               non
               est
               spes
               ,
            
             as
             it
             is
             in
             faith
             ;
             and
             besides
             ,
             that
             it
             is
             futurum
             ,
             
             it
             must
             also
             be
             possibile
             ,
             and
             arduum
             ,
             possible
             to
             be
             had
             ,
             yet
             not
             with
             ease
             ,
             but
             with
             some
             difficulty
             ,
             to
             make
             us
             the
             better
             to
             esteem
             of
             it
             ;
             for
             if
             we
             could
             obtain
             it
             presently
             ,
             we
             need
             not
             hope
             for
             it
             .
             And
             out
             of
             these
             two
             arise
             two
             extreams
             of
             hope
             ,
             which
             are
             here
             forbidden
             .
             1.
             
             Presumption
             .
             2.
             
             Despair
             .
          
           
             Whereas
             eternal
             life
             is
             propounded
             as
             a
             thing
             possible
             ,
             
               arduum
               tamen
            
             ,
             not
             to
             be
             attained
             without
             difficulty
             ,
             there
             ariseth
             in
             our
             minde
             an
             affection
             ,
             called
             Presumption
             ,
             whereby
             we
             apprehend
             it
             as
             possible
             and
             easy
             ,
             and
             so
             neglect
             to
             labour
             for
             it
             ,
             as
             a
             thing
             of
             difficulty
             ,
             and
             thus
             presumption
             hopeth
             without
             hope
             .
             But
             to
             avoid
             this
             we
             must
             know
             ,
             that
             the
             Lords
             delight
             is
             in
             them
             that
             fear
             him
             ,
             and
             hope
             in
             his
             mercy
             .
             
             This
             hope
             must
             be
             mixed
             with
             fear
             ,
             in
             regard
             of
             the
             hardness
             :
             of
             attaining
             ,
             ne
             
             
               forte
               reprobi
               fiamus
            
             ;
             as
             S.
             Paul
             ,
             though
             he
             had
             been
             taken
             up
             into
             the
             third
             heaven
             ,
             yet
             feared
             afterward
             ,
             lest
             he
             should
             become
             a
             cast
             away
             .
          
           
             So
             then
             ,
             as
             there
             ought
             to
             be
             hope
             in
             regard
             of
             the
             possibility
             ,
             so
             in
             respect
             of
             the
             difficulty
             we
             must
             not
             presume
             ,
             we
             are
             not
             to
             presume
             of
             our selves
             ,
             or
             of
             others
             .
          
           
             1.
             
             Not
             of
             our selves
             .
             For
             we
             are
             to
             know
             that
             of
             our selves
             we
             can
             do
             nothing
             ,
             unlesse
             there
             be
             ,
             
               Gratia
               praeveniens
               ,
               &
               subsequens
            
             ,
             preventing
             and
             following
             grace
             ,
             which
             is
             
               divinum
               auxilium
            
             ,
             the
             divine
             aid
             :
             if
             these
             be
             wanting
             ,
             our
             hope
             is
             meer
             presumption
             and
             folly
             .
             
               Sine
               me
               nihil
               potest
               is
               facere
               ,
            
             without
             me
             ye
             can
             do
             nothing
             ,
             is
             sufficient
             to
             correct
             this
             humour
             :
             and
             
               S.
               Bernard
            
             saith
             of
             the
             first
             ,
             Quaerere
             
             
               Deum
               non
               potest
               anima
               ,
               nisi
               praeveniatur
               ut
               quaerat
               .
            
             The
             soul
             cannot
             seek
             God
             without
             this
             preventing
             grace
             .
             And
             for
             the
             last
             ,
             the
             Psalmist
             saith
             ,
             Thy
             loving
             kindenesse
             
             and
             mercy
             shall
             follow
             me
             all
             the
             dayes
             of
             my
             life
             .
             So
             that
             whatsoever
             we
             do
             ,
             all
             must
             be
             attributed
             to
             Gods
             grace
             .
             
               Gratiae
               divinae
               ascribitur
               omne
               quod
               prospere
               a
            
             
             
               nobis
               geritur
            
             ,
             saith
             
               S.
               Gregory
            
             ,
             whatsoever
             is
             well
             done
             of
             us
             is
             all
             and
             wholly
             ascribed
             to
             Gods
             grace
             .
          
           
             2.
             
             We
             are
             not
             to
             presume
             upon
             the
             help
             of
             others
             ,
             our
             hope
             and
             trust
             must
             not
             be
             put
             in
             man.
             Put
             not
             your
             trust
             in
             Princes
             (
             saith
             the
             Psalmist
             )
             nor
             in
             any
             childe
             of
             man
             ,
             and
             why
             ?
             Because
             there
             is
             no
             help
             in
             them
             .
             Not
             in
             Abraham
             or
             Israel
             ,
             for
             they
             
             
             know
             not
             ;
             nor
             in
             Saints
             or
             Angels
             :
             for
             they
             are
             not
             clean
             in
             his
             sight
             .
             And
             therefore
             
             S.
             Augustine
             saith
             ,
             
               Solus
               siduciam
               praestat
               homini
               apud
               Deum
               ,
               Deus
               homo
               ,
            
             it
             is
             onely
             God
             the
             man
             that
             gives
             man
             confidence
             with
             God
             ;
             for
             he
             is
             onely
             
               Clypeus
               sperantium
               in
               eum
            
             ,
             a
             buckler
             to
             all
             them
             that
             trust
             in
             him
             .
             God
             hath
             his
             ax
             in
             his
             hand
             
             ready
             to
             strike
             us
             ,
             no
             creature
             is
             able
             to
             ward
             off
             the
             blow
             ,
             it
             is
             onely
             this
             
               Deus
               homo
            
             ,
             Christ
             Jesus
             God
             and
             man
             ,
             that
             is
             able
             to
             bear
             it
             off
             from
             us
             .
          
           
             3.
             
             As
             a
             man
             may
             not
             presume
             of
             himself
             nor
             others
             ,
             so
             neither
             may
             he
             presume
             upon
             God
             further
             then
             his
             word
             gives
             warrant
             .
             The
             word
             of
             God
             begetteth
             faith
             ,
             and
             faith
             hope
             ,
             so
             that
             there
             can
             be
             no
             hope
             without
             faith
             ,
             nor
             faith
             without
             a
             promise
             in
             the
             word
             whereupon
             to
             build
             .
             David
             went
             no
             further
             ,
             Remember
             
             the
             word
             unto
             thy
             servant
             ,
             upon
             which
             thou
             hast
             caused
             me
             to
             hope
             .
             And
             therefore
             
             it
             were
             a
             point
             of
             high
             presumption
             for
             a
             man
             to
             continue
             in
             sin
             ,
             in
             hope
             of
             Gods
             mercies
             ,
             without
             repentance
             and
             amendment
             of
             life
             ,
             whereas
             there
             is
             no
             promise
             of
             God
             ,
             that
             unrepentant
             sinners
             should
             finde
             mercy
             .
          
           
             The
             other
             extream
             is
             Desperation
             ,
             which
             is
             opposite
             and
             flat
             contrary
             to
             Presumption
             ,
             
             and
             hope
             too
             ;
             for
             whereas
             true
             hope
             conceiveth
             a
             thing
             possible
             ,
             though
             it
             be
             hard
             ,
             and
             presumption
             takes
             it
             to
             be
             possible
             ,
             but
             not
             hard
             ;
             Despair
             thinketh
             it
             to
             be
             so
             hard
             ,
             that
             it
             is
             impossible
             .
             Despair
             is
             of
             two
             sorts
             .
          
           
             
               1.
               
               The
               first
               is
               the
               Epicurean
               despair
               .
               And
               it
               was
               the
               Israelites
               fault
               .
               He
               smote
               (
               said
               they
               )
               the
               stony
               rock
               ,
               that
               the
               waters
               gushed
               out
               ,
               and
               the
               streams
               overflowed
               ,
               
               can
               he
               give
               bread
               also
               ?
               can
               he
               provide
               flesh
               for
               his
               people
               ?
               
                 S.
                 Gregory
              
               giveth
               us
               a
               note
               .
               Because
               the
               Israelites
               
                 ex
                 luxuria
              
               were
               not
               fed
               with
               Quails
               ,
               as
               their
               
               lust
               came
               upon
               them
               ,
               presently
               desperaverunt
               ,
               they
               despired
               of
               Gods
               omnipotency
               ,
               or
               of
               his
               care
               in
               protecting
               them
               and
               providing
               for
               them
               .
               And
               when
               a
               man
               conceiveth
               ,
               that
               either
               the
               thing
               promised
               will
               be
               alwayes
               futurum
               ,
               to
               come
               ,
               or
               if
               it
               hath
               no
               taste
               at
               all
               with
               him
               ,
               or
               that
               it
               is
               a
               thing
               not
               much
               to
               be
               esteemed
               ,
               he
               giveth
               himself
               to
               sensuality
               ,
               as
               
                 S.
                 Augustine
              
               said
               ,
               
                 Quia
                 non
                 possum
                 habere
                 quae
                 spero
                 ,
              
               because
               I
               cannot
               have
               what
               I
               hope
               for
               ,
               (
               at
               my
               own
               will
               )
               I
               will
               have
               those
               things
               which
               are
               
                 contra
                 spem
              
               ,
               that
               is
               ,
               those
               things
               which
               I
               can
               have
               in
               this
               life
               ,
               which
               being
               present
               cannot
               be
               the
               object
               of
               hope
               ,
               according
               to
               the
               Epicures
               rule
               ,
               
                 Ede
                 ,
                 bibe
                 ,
                 lude
                 ,
                 post
                 mortem
                 nulla
                 voluptas
              
               ;
               eat
               ,
               drink
               ,
               play
               ,
               for
               there
               is
               no
               pleasure
               after
               death
               to
               be
               hoped
               for
               .
            
             
               2.
               〈◊〉
               second
               is
               more
               to
               be
               pitied
               ,
               but
               no
               lesse
               dangerous
               then
               the
               other
               ,
               which
               is
               despair
               in
               Gods
               mercy
               .
               The
               Apostle
               was
               afraid
               lest
               the
               incestuous
               person
               should
               
               have
               been
               swallowed
               with
               this
               .
               This
               errour
               ariseth
               upon
               an
               imagination
               that
               there
               may
               proceed
               such
               evil
               from
               the
               Creature
               ,
               as
               God
               cannot
               master
               ;
               whereas
               it
               is
               most
               certain
               ,
               that
               Gods
               mercies
               exceed
               all
               sin
               .
               And
               this
               was
               Cains
               case
               and
               〈◊〉
               .
               My
               iniquity
               is
               greater
               then
               can
               be
               forgiven
               .
               
                 S.
                 Ambrose
              
               writing
               upon
               that
               place
               ,
               saith
               ,
               
               
                 Mentiris
                 Cain
                 ,
                 Cain
              
               thou
               lyest
               ;
               for
               if
               it
               were
               possible
               or
               lawful
               to
               think
               ,
               that
               any
               one
               attribute
               of
               〈◊〉
               had
               larger
               dimensions
               then
               another
               ,
               it
               must
               needs
               be
               mercy
               ,
               that
               would
               be
               most
               transcendent
               ,
               because
               it
               is
               an
               attribute
               which
               reacheth
               unto
               the
               heavens
               ,
               whereas
               his
               righteousnesse
               standeth
               like
               the
               strong
               mountains
               ,
               and
               his
               judgements
               
               like
               the
               great
               deep
               .
               Therefore
               the
               School-men
               disputing
               the
               case
               of
               Judas
               ,
               whether
               his
               betraying
               of
               Christ
               ,
               or
               despair
               of
               Gods
               mercy
               was
               the
               greater
               sin
               ,
               they
               resolve
               that
               his
               despair
               was
               the
               greater
               ,
               because
               it
               rejected
               the
               medicine
               of
               Gods
               mercy
               and
               Christs
               merits
               ,
               by
               which
               the
               other
               sin
               might
               have
               been
               cured
               ,
               and
               so
               it
               was
               simply
               incureable
               .
               Despair
               not
               therefore
               ,
               nor
               let
               the
               Devil
               perswade
               thee
               ,
               that
               〈◊〉
               is
               poor
               in
               mercy
               ,
               and
               onely
               can
               forgive
               small
               sins
               ;
               for
               his
               mercy
               is
               over
               all
               his
               works
               .
            
          
           
             The
             means
             to
             attain
             and
             preserve
             hope
             are
             these
             .
             First
             to
             consider
             the
             end
             of
             our
             
             hope
             ,
             which
             extends
             it self
             beyond
             this
             life
             .
             The
             Wise
             man
             saith
             ,
             when
             a
             wicked
             man
             dieth
             ,
             his
             expectation
             shall
             perish
             ,
             and
             the
             hope
             of
             unjust
             men
             perisheth
             ,
             but
             the
             just
             hath
             hope
             in
             〈◊〉
             .
             The
             consideration
             of
             our
             end
             raiseth
             our
             hope
             higher
             
             then
             this
             life
             .
             And
             in
             another
             place
             he
             tells
             us
             ,
             that
             surely
             there
             will
             be
             an
             end
             ,
             and
             our
             hope
             shall
             not
             be
             cut
             off
             ;
             it
             ends
             not
             with
             our
             life
             ;
             and
             therefore
             
               S.
               Peter
            
             (
             quoting
             
             a
             place
             in
             the
             Psalms
             )
             saith
             ,
             Our
             heart
             shall
             be
             glad
             ,
             and
             our
             flesh
             shall
             rest
             in
             
             hope
             .
             So
             that
             death
             doth
             not
             put
             an
             end
             to
             our
             hope
             .
          
           
             2.
             
             To
             consider
             the
             examples
             of
             others
             .
             That
             the
             Patriarchs
             and
             Fathers
             lost
             not
             the
             fruit
             of
             their
             hope
             .
             Our
             Fathers
             (
             saith
             the
             Psalmist
             )
             hoped
             in
             thee
             ,
             they
             trusted
             
             in
             thee
             ,
             and
             thou
             didst
             deliver
             them
             .
             They
             called
             upon
             thee
             and
             were
             holpen
             ,
             they
             put
             their
             trust
             in
             thee
             ,
             and
             were
             not
             confounded
             .
             And
             by
             these
             examples
             we
             should
             be
             quickened
             in
             our
             hope
             .
             For
             it
             is
             the
             Devils
             policy
             to
             lay
             despair
             as
             an
             engine
             to
             entrap
             us
             ;
             perswading
             us
             ,
             that
             there
             were
             never
             such
             sinners
             as
             we
             are
             ,
             and
             therefore
             never
             were
             any
             in
             the
             like
             case
             with
             us
             ,
             But
             if
             we
             look
             back
             into
             the
             Scriptures
             ,
             we
             shall
             finde
             him
             to
             be
             but
             a
             seducer
             in
             this
             .
          
           
             3.
             
             A
             third
             is
             our
             own
             experience
             of
             Gods
             strengthening
             us
             against
             former
             temptations
             ,
             and
             of
             our
             own
             former
             deliverances
             from
             sin
             and
             danger
             ,
             which
             may
             make
             us
             say
             with
             David
             ,
             The
             Lord
             that
             delivered
             me
             out
             of
             the
             paw
             of
             the
             
             lyon
             ,
             and
             out
             of
             the
             paw
             of
             the
             bear
             ,
             he
             will
             deliver
             me
             out
             of
             the
             hand
             of
             this
             
             Philistine
             ;
             this
             is
             drawn
             from
             our
             experience
             ,
             then
             which
             nothing
             vseth
             to
             be
             more
             prevalent
             with
             us
             .
          
           
             4.
             
             But
             the
             chiefe
             means
             is
             that
             ,
             which
             is
             formerly
             alledged
             ,
             the
             consideration
             of
             
             the
             promise
             of
             God
             ,
             and
             withall
             that
             the
             promise
             is
             sure
             ,
             because
             he
             is
             faithfull
             that
             hath
             promised
             .
             And
             whatsoever
             is
             written
             concerning
             these
             promises
             aforetime
             were
             written
             for
             our
             instruction
             ,
             that
             through
             patience
             and
             comfort
             of
             the
             Scriptures
             
             we
             might
             have
             hope
             .
             And
             this
             hath
             been
             the
             especial
             ayme
             of
             the
             holy
             Ghost
             ,
             to
             strengthen
             our
             hope
             ,
             in
             mentioning
             it
             so
             often
             in
             Scripture
             .
             And
             it
             is
             onely
             God
             whose
             〈◊〉
             is
             
               factum
               est
            
             ,
             whose
             word
             and
             work
             go
             together
             ,
             therefore
             his
             promise
             is
             so
             sure
             ,
             that
             he
             speaks
             of
             things
             to
             come
             in
             the
             preter
             tense
             ,
             as
             if
             they
             were
             already
             done
             ,
             
               de
               futuris
               in
               preterito
            
             .
             Therefore
             Nathan
             said
             to
             King
             
               David
               ,
               transtulit
               non
               transfert
            
             ,
             
             God
             hath
             taken
             away
             or
             put
             away
             thy
             sinne
             ,
             not
             God
             will
             put
             it
             away
             .
             So
             Saint
             Paul
             ,
             that
             he
             hath
             (
             already
             )
             raised
             us
             and
             made
             us
             sit
             in
             heavenly
             places
             in
             Christ
             
             Jesus
             ;
             because
             though
             it
             be
             not
             yet
             〈◊〉
             ,
             yet
             is
             it
             as
             certain
             in
             respect
             of
             the
             promise
             ,
             as
             if
             it
             were
             already
             come
             .
          
           
             Now
             seeing
             God
             is
             good
             and
             faithfull
             ,
             we
             may
             safely
             hope
             in
             him
             .
             There
             is
             one
             thing
             remarkable
             and
             true
             in
             the
             blasphemous
             speech
             of
             〈◊〉
             .
             Thou
             trustest
             in
             Egypt
             upon
             the
             staff
             of
             a
             bruised
             reed
             ,
             on
             which
             if
             a
             man
             leane
             it
             will
             go
             into
             his
             hand
             :
             
             so
             fareth
             it
             with
             men
             that
             trust
             in
             other
             things
             besides
             God.
             The
             wise
             man
             saith
             ,
             
             confidence
             in
             an
             〈◊〉
             man
             in
             time
             of
             trouble
             is
             like
             a
             broken
             tooth
             and
             a
             foot
             out
             of
             ioynt
             :
             in
             either
             of
             which
             there
             is
             little
             help
             ,
             a
             waking
             dream
             ,
             as
             the
             heathen
             said
             .
             Our
             hope
             therefore
             is
             called
             
               〈◊〉
               viva
            
             ,
             a
             lively
             hope
             ;
             for
             the
             worldlings
             hope
             is
             
             mortua
             dead
             ,
             hath
             no
             life
             in
             it
             ;
             or
             at
             least
             
               spes
               mortalis
            
             ,
             a
             mortal
             hope
             ;
             if
             we
             trust
             to
             it
             ,
             it
             will
             fail
             us
             and
             either
             wound
             us
             ,
             or
             make
             us
             ashamed
             ,
             as
             they
             in
             
               Job
               ,
               Job
            
             6.
             20.
             whereas
             true
             hope
             never
             makes
             ashamed
             ,
             Rom.
             5.
             3
             
             And
             then
             we
             may
             boldly
             say
             with
             the
             Prophet
             ,
             why
             art
             thou
             so
             vexed
             ,
             O
             my
             soul
             ,
             and
             why
             art
             thou
             so
             disquieted
             
             within
             me
             ?
             O
             put
             thy
             trust
             in
             God
             ,
             for
             he
             is
             the
             health
             of
             my
             countenance
             and
             my
             God.
             
          
           
             There
             are
             certain
             signes
             whereby
             we
             may
             know
             ,
             whether
             our
             hope
             be
             right
             ,
             for
             there
             is
             fleeting
             hope
             ,
             when
             a
             man
             thinks
             he
             hopes
             ,
             but
             doth
             not
             ,
             as
             a
             man
             may
             think
             he
             beleeves
             ,
             but
             doth
             not
             .
          
           
             1.
             
             The
             first
             is
             the
             signe
             which
             appeared
             in
             Ezechias
             ;
             in
             his
             sicknes
             saith
             he
             ,
             I
             beseech
             
             thee
             ,
             O
             Lord
             remember
             now
             ,
             how
             I
             have
             walked
             before
             thee
             in
             truth
             ,
             and
             with
             a
             perfect
             heart
             .
             To
             have
             been
             mindfull
             of
             God
             in
             prosperity
             ,
             is
             a
             good
             ground
             for
             hope
             in
             adversity
             .
          
           
             2.
             
             The
             second
             is
             Saint
             Johns
             .
             Every
             man
             that
             hath
             this
             hope
             in
             him
             purifieth
             himself
             ,
             
             keeps
             a
             pure
             conscience
             ,
             doth
             not
             (
             as
             they
             which
             presume
             )
             make
             their
             conscience
             a
             receptacle
             of
             corruption
             upon
             hope
             .
             For
             ,
             as
             the
             fathers
             say
             ,
             
               Conscientia
               bona
               custos
               spei
            
             if
             it
             be
             kept
             clean
             our
             hope
             is
             true
             and
             right
             .
          
           
             3.
             
             The
             third
             is
             Davids
             .
             Hope
             in
             the
             Lord
             ,
             and
             be
             doing
             good
             ,
             it
             must
             be
             
             active
             and
             doing
             good
             .
             The
             heathen
             call
             labour
             the
             husband
             of
             hope
             .
             There
             is
             hope
             the
             harlot
             ,
             and
             hope
             the
             married
             woman
             ;
             now
             hope
             the
             wife
             may
             be
             known
             from
             the
             harlot
             by
             this
             ,
             that
             she
             is
             alwayes
             with
             her
             husband
             ,
             accompanied
             with
             labour
             .
             
               Sacrificate
               sacrificium
               justitiae
               ,
               et
               sperate
               in
               Domino
               ,
            
             offer
             to
             God
             the
             sacrifice
             of
             
             righteousnesse
             ,
             and
             put
             your
             trust
             in
             the
             Lord.
             There
             must
             be
             travaile
             and
             strife
             to
             do
             good
             in
             a
             true
             hope
             .
          
           
             4.
             
             The
             last
             is
             Saint
             Pauls
             ,
             who
             makes
             good
             hope
             to
             hold
             〈◊〉
             in
             tribulation
             .
             It
             
             is
             that
             which
             tries
             whether
             it
             will
             hold
             the
             touch
             or
             not
             ,
             
               In
               silentio
               et
               〈◊〉
               erit
               sortitudo
               vestra
               ,
            
             in
             quietnes
             and
             confidence
             shall
             be
             your
             strength
             ,
             saith
             the
             prophet
             ,
             Esa.
             31.
             15.
             
             If
             we
             faint
             in
             adversity
             it
             cannot
             be
             true
             .
             The
             heathen
             call
             hope
             the
             blossom
             or
             bud
             of
             tribulation
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             if
             the
             bud
             be
             nipt
             ,
             nofruit
             can
             be
             expected
             ,
             it
             will
             be
             but
             〈◊〉
             bastard
             hope
             :
             but
             if
             it
             blossome
             in
             tribulation
             ,
             it
             will
             bring
             forth
             fruit
             in
             due
             season
             .
          
           
             The
             last
             of
             our
             rules
             is
             ,
             that
             we
             should
             not
             onely
             have
             this
             hope
             in
             our selves
             ,
             
             but
             provoke
             it
             in
             others
             also
             ,
             It
             was
             Davids
             desire
             ,
             many
             shall
             see
             it
             ,
             and
             fear
             ,
             and
             trust
             in
             the
             Lord.
             That
             all
             the
             people
             may
             trust
             in
             him
             .
             That
             the
             house
             of
             Israel
             .
             The
             house
             〈◊〉
             .
             That
             al
             that
             fear
             the
             Lord
             might
             trust
             in
             him
             .
             To
             the
             furtherance
             whereof
             he
             promiseth
             to
             teach
             the
             wicked
             ,
             and
             tells
             the
             fooles
             that
             they
             deal
             madly
             in
             setting
             up
             their
             horn
             ,
             that
             is
             ,
             in
             trusting
             to
             themselves
             .
          
           
             And
             thus
             much
             for
             hope
             .
          
        
         
           
           
             CHAP.
             II.
             
          
           
             
               The
               sixth
               duty
               is
               prayer
               .
               The
               end
               of
               prayer
               ,
               Gods
               glory
               .
               The
               necessity
               of
               it
               .
               The
               power
               of
               prayer
               .
               The
               parts
               of
               prayer
               .
               1.
               
               Deprecation
               .
               2.
               
               Petition
               .
               why
               God
               denies
               somethings
               we
               ask
               .
               3.
               
               Intercession
               .
               4.
               
               Thanksgiving
               ,
               which
               consists
               of
               1.
               
               〈◊〉
               .
               2
               Complacency
               .
               3.
               promulgation
               .
               4
               Provocation
               of
               others
               .
               The
               excellency
               of
               praising
               God.
               The
               properties
               of
               true
               prayer
               .
               The
               helps
               to
               prayer
               .
               Signes
               of
               faithfull
               prayer
               .
               Of
               causing
               others
               to
               pray
               .
            
          
           
             Now
             concerning
             prayer
             .
          
           
             VNto
             every
             affection
             there
             is
             an
             operation
             suteable
             ;
             and
             so
             every
             grace
             hath
             its
             proper
             〈◊〉
             and
             operations
             :
             besides
             which
             one
             grace
             usually
             depends
             so
             upon
             another
             ,
             that
             one
             may
             be
             called
             the
             fruit
             and
             effect
             of
             another
             Thus
             the
             fruit
             of
             faith
             is
             hope
             ,
             and
             the
             fruit
             of
             hope
             is
             prayer
             ,
             
               Speioperatio
               ,
               oratio
            
             ,
             hope
             works
             by
             prayer
             .
             And
             so
             the
             property
             of
             hope
             is
             to
             〈◊〉
             us
             up
             to
             prayer
             ,
             and
             the
             property
             of
             prayer
             is
             to
             be
             
               interpres
               spei
            
             ,
             that
             is
             ,
             to
             expresse
             the
             desires
             of
             our
             hope
             .
             In
             which
             respect
             ,
             as
             the
             Articles
             of
             our
             faith
             are
             
               summa
               credendorum
            
             ,
             the
             summe
             of
             things
             to
             be
             beleeved
             ,
             and
             the
             Law
             
               summa
               agendorum
            
             ,
             the
             sum
             of
             things
             to
             be
             done
             ,
             so
             the
             Lords
             prayer
             is
             
               summa
               sperandorum
            
             ,
             the
             summe
             of
             things
             to
             be
             hoped
             .
             For
             the
             soul
             of
             man
             by
             considering
             and
             beleeving
             the
             judgements
             of
             God
             ,
             being
             brought
             down
             ,
             dejected
             ,
             and
             humbled
             to
             the
             dust
             ,
             and
             as
             it
             were
             struck
             dead
             ,
             hath
             some
             life
             put
             into
             it
             again
             ,
             by
             conceiving
             hope
             in
             his
             mercy
             :
             for
             which
             we
             must
             repair
             to
             God
             by
             prayer
             ,
             and
             nothing
             better
             beseemeth
             a
             suitor
             for
             it
             then
             prayer
             and
             supplication
             .
             
             Saint
             Augustine
             saith
             ,
             
               Precibus
               non
               〈◊〉
               ad
               Deum
            
             ,
             The
             way
             to
             God
             is
             by
             prayer
             not
             paces
             .
             Therefore
             that
             hope
             may
             be
             partaker
             of
             its
             object
             mercy
             ,
             we
             are
             to
             know
             ,
             that
             mercy
             is
             onely
             to
             be
             expected
             and
             obtained
             from
             God
             by
             prayer
             .
             And
             therefore
             Saint
             Augustine
             saith
             ,
             
               ut
               descendat
               miseratio
               ,
               ascendat
               oratio
               ,
            
             let
             prayer
             ascend
             that
             mercy
             may
             descend
             ;
             and
             so
             there
             shall
             be
             a
             blessed
             entercourse
             between
             his
             mercy
             and
             our
             prayer
             .
          
           
             while
             we
             speak
             of
             prayer
             (
             lest
             we
             mistake
             )
             we
             are
             to
             conceive
             ,
             that
             prayer
             consists
             not
             onely
             in
             that
             which
             we
             outwardly
             make
             in
             the
             congregation
             ,
             which
             the
             Prophet
             calls
             
               vitulum
               〈◊〉
            
             ,
             the
             calves
             or
             sacrifice
             of
             our
             lips
             ,
             but
             inwardly
             also
             ,
             in
             lifting
             up
             the
             heart
             ,
             as
             the
             Apostle
             speaks
             ,
             
               Orabo
               〈◊〉
               ,
               orabo
               mente
            
             ,
             I
             will
             pray
             
             with
             the
             spirit
             ,
             I
             will
             pray
             with
             the
             understanding
             ,
             which
             is
             when
             the
             spirit
             ascends
             
             to
             God
             ,
             which
             howsoever
             it
             be
             not
             heard
             by
             men
             ,
             how
             vehement
             it
             is
             yet
             we
             
             know
             it
             is
             powerfull
             with
             God.
             We
             see
             the
             experience
             of
             it
             in
             Moses
             .
             The
             Lord
             saith
             to
             him
             ,
             why
             criest
             thou
             to
             me
             ?
             though
             there
             be
             no
             mention
             of
             any
             word
             he
             〈◊〉
             .
             and
             this
             is
             principally
             and
             truely
             prayer
             ,
             for
             without
             it
             the
             prayer
             of
             the
             lips
             prevaileth
             not
             .
             Our
             Saviour
             seemeth
             to
             taxe
             the
             Scribes
             with
             resting
             in
             outward
             〈◊〉
             .
             
             when
             he
             quoteth
             a
             speech
             out
             of
             the
             prophet
             ,
             This
             people
             draweth
             neer
             unto
             
             me
             with
             their
             mouth
             ,
             and
             honoureth
             me
             with
             their
             lips
             ,
             but
             their
             heart
             is
             far
             from
             me
             .
             And
             he
             tells
             his
             disciples
             in
             the
             sermon
             upon
             the
             mount
             ,
             that
             it
             is
             not
             the
             ingemination
             of
             Lord
             ,
             Lord
             that
             will
             gain
             the
             kingdom
             of
             heaven
             .
             And
             therefore
             Saint
             Augustine
             saith
             ,
             
               Hoe
               negotium
               plus
               gemitibus
               constat
               quam
               sermonibus
               ,
            
             This
             work
             〈◊〉
             more
             in
             groans
             then
             words
             ;
             the
             spirit
             makes
             intercession
             for
             us
             with
             groanings
             
             unvtterable
             .
          
           
             1.
             
             Now
             the
             main
             end
             and
             scope
             of
             prayer
             is
             Gods
             honour
             and
             glory
             .
             It
             pleaseth
             
             God
             by
             the
             prophet
             to
             account
             this
             as
             an
             especial
             honour
             done
             to
             him
             ,
             that
             even
             as
             the
             eyes
             of
             servants
             look
             to
             the
             hands
             of
             their
             masters
             ,
             and
             the
             eyes
             of
             an
             handmaid
             unto
             hand
             of
             her
             mistresse
             ,
             so
             our
             eyes
             wait
             on
             the
             Lord
             ,
             untill
             he
             have
             mercy
             upon
             us
             ,
             or
             ,
             as
             Saint
             
               Augustine
               Magna
               est
               gloria
               Dei
               ut
               nos
               simus
               mendici
               ejus
               ,
            
             It
             is
             Gods
             great
             
             honour
             ,
             that
             we
             are
             his
             beggars
             ;
             though
             it
             be
             of
             persons
             without
             the
             Church
             ,
             as
             in
             Cornelius
             ,
             whose
             prayer
             was
             accepted
             ,
             Act.
             10.
             2.
             or
             of
             persons
             within
             the
             Church
             ,
             yet
             out
             of
             Gods
             favour
             by
             their
             sinnes
             ,
             who
             call
             to
             God
             
               de
               prosundis
            
             ,
             out
             of
             the
             depth
             of
             misery
             ,
             Psal.
             130.
             1.
             though
             the
             person
             be
             an
             heathen
             ,
             yet
             his
             prayer
             inregard
             of
             the
             act
             it self
             is
             in
             some
             degree
             acceptable
             to
             God.
             And
             this
             he
             accounts
             as
             an
             addition
             to
             his
             glory
             ,
             when
             we
             ackowledge
             ,
             that
             what
             we
             have
             ,
             we
             have
             not
             
             ●rom
             ourselves
             ,
             but
             from
             him
             .
             Besides
             ,
             he
             takes
             it
             as
             a
             further
             honour
             to
             him
             ,
             as
             an
             homage
             we
             render
             him
             ,
             when
             we
             thank
             and
             glorifie
             him
             ,
             either
             for
             benefits
             ,
             or
             deliverances
             ,
             and
             to
             encourage
             us
             to
             this
             duty
             ,
             he
             addes
             a
             promise
             .
             Call
             upon
             me
             (
             saith
             he
             )
             in
             the
             day
             of
             trouble
             ,
             and
             I
             will
             deliver
             thee
             (
             but
             upon
             what
             condition
             ?
             )
             
             and
             thou
             shalt
             glorifie
             me
             .
             But
             this
             we
             may
             see
             set
             down
             most
             excellently
             by
             the
             Prophet
             ,
             where
             he
             particularly
             exacts
             the
             dutie
             from
             five
             severall
             sorts
             of
             men
             in
             one
             Psalm
             ,
             that
             are
             there
             mentioned
             ,
             as
             more
             especially
             bound
             to
             God.
             
             
          
           
             
               1.
               
               They
               that
               wander
               in
               the
               wildernesse
               and
               are
               harborlesse
               and
               in
               distresse
               and
               want
               ,
               and
               are
               relieved
               .
               
            
             
               2.
               
               They
               that
               are
               at
               the
               point
               of
               death
               ,
               and
               are
               restored
               to
               life
               and
               health
               .
            
             
               3.
               
               They
               that
               are
               in
               prison
               and
               are
               delivered
               .
            
             
               4.
               
               They
               that
               are
               delivered
               from
               shipwrack
               .
            
             
               5.
               
               They
               that
               are
               preserved
               from
               the
               hands
               of
               their
               enemies
               .
            
          
           
             These
             several
             sorts
             of
             men
             ,
             as
             he
             there
             speaketh
             ,
             when
             they
             cry
             unto
             the
             Lord
             ,
             he
             delivereth
             them
             out
             of
             their
             distresse
             ;
             and
             therefore
             he
             often
             reiterates
             this
             and
             saith
             ,
             Oh
             that
             men
             would
             therefore
             praise
             the
             Lord
             for
             his
             goodnes
             ,
             and
             declare
             the
             wonders
             that
             he
             doth
             for
             the
             children
             of
             men
             .
          
           
             And
             this
             deliverance
             by
             prayer
             hath
             three
             effects
             ,
             whereby
             God
             is
             glorified
             .
          
           
             
               1.
               
               When
               an
               humble
               minded
               man
               upon
               his
               prayer
               finds
               this
               deliverance
               ,
               he
               is
               
               thankful
               and
               glad
               .
            
             
               2.
               
               By
               this
               sinners
               (
               seeing
               Gods
               goodnesse
               in
               hearing
               the
               prayers
               of
               his
               servants
               )
               shall
               be
               converted
               .
            
             
               3
               The
               mouth
               of
               all
               wickednes
               shall
               be
               stopped
               .
            
          
           
             By
             all
             these
             wayes
             prayer
             brings
             glory
             to
             God.
             
          
           
             If
             then
             prayer
             bring
             such
             glory
             to
             God
             ,
             and
             that
             without
             it
             God
             is
             like
             to
             be
             defrauded
             of
             a
             great
             part
             of
             his
             honour
             ,
          
           
             2.
             
             It
             concerns
             us
             necessarily
             to
             practise
             it
             :
             and
             that
             not
             onely
             in
             respect
             of
             God
             ,
             but
             of
             our selves
             too
             .
             Our
             Saviour
             sheweth
             this
             by
             the
             parable
             of
             the
             widdow
             ,
             and
             the
             unjust
             judge
             where
             her
             importunity
             prevailing
             with
             a
             wicked
             judge
             ,
             shewes
             a
             
             majori
             ,
             how
             powerful
             prayer
             is
             with
             God
             ,
             a
             father
             of
             tender
             mercies
             ,
             and
             that
             we
             ought
             to
             pray
             allwayes
             ,
             and
             not
             faint
             .
             And
             therefore
             having
             a
             care
             that
             we
             should
             know
             how
             to
             pray
             ,
             he
             himself
             who
             never
             did
             any
             superfluous
             act
             ,
             and
             who
             is
             our
             advocate
             and
             daily
             intercessor
             with
             God.
             set
             down
             a
             form
             to
             our
             hands
             ,
             to
             instruct
             how
             to
             pray
             daily
             .
             
          
           
             In
             the
             use
             whereof
             ,
             that
             comes
             to
             minde
             ,
             which
             Chrysostom
             observes
             in
             his
             first
             book
             
               de
               orando
               Deum
            
             ,
             out
             of
             Dan.
             6.
             10.
             where
             bodily
             death
             being
             set
             before
             Daniel
             ,
             if
             he
             prayed
             during
             thirty
             dayes
             ,
             on
             the
             other
             side
             ,
             
               tanquam
               si
            
             ,
             as
             if
             the
             forbearance
             for
             that
             time
             would
             be
             the
             death
             of
             his
             soul
             ,
             he
             chose
             rather
             to
             hazard
             his
             life
             ,
             then
             to
             neglect
             his
             daily
             custome
             .
          
           
             In
             the
             Law
             besides
             the
             observation
             of
             the
             Sabbath
             there
             was
             a
             morning
             and
             an
             evening
             sacrifice
             .
             Which
             was
             a
             type
             ,
             and
             is
             explained
             by
             the
             Psalmist
             to
             be
             prayer
             ,
             
             Prayer
             as
             incense
             in
             the
             morning
             ,
             and
             lifting
             up
             of
             hands
             (
             which
             is
             nothing
             else
             but
             prayer
             )
             for
             the
             evening
             sacrifice
             .
             The
             fathers
             have
             for
             the
             most
             part
             written
             largely
             
             upon
             the
             necessity
             of
             this
             duty
             ,
             and
             call
             it
             
               Clavem
               diei
               ,
               et
               seram
               noctis
               ,
            
             the
             key
             to
             open
             the
             day
             and
             the
             bar
             to
             shut
             in
             the
             night
             .
             Saint
             Chrysostom
             calls
             it
             
               signaculum
               diei
            
             ,
             the
             seal
             of
             the
             day
             ,
             out
             of
             the
             Apostle
             ,
             who
             saith
             ,
             that
             the
             creatures
             are
             good
             being
             sanctified
             by
             prayer
             ;
             else
             not
             ,
             and
             so
             it
             is
             a
             seal
             to
             confirme
             a
             blessing
             of
             the
             Creatures
             
             for
             the
             day
             following
             .
             And
             in
             this
             respect
             it
             is
             said
             ,
             that
             our
             Saviour
             blessed
             the
             loaves
             ,
             by
             looking
             up
             to
             heaven
             ,
             that
             is
             ,
             by
             praying
             as
             also
             the
             meat
             at
             supper
             by
             
             blessing
             it
             be
             fore
             and
             singing
             an
             hymne
             of
             thanksgiving
             after
             .
          
           
             And
             this
             is
             no
             new
             thing
             ,
             but
             a
             custome
             as
             ancient
             as
             Abraham
             ,
             as
             the
             Jews
             record
             ,
             who
             continue
             it
             still
             :
             the
             chief
             of
             the
             family
             first
             takes
             bread
             ,
             and
             blesses
             it
             by
             prayer
             ,
             and
             then
             breaks
             it
             ,
             and
             the
             last
             thing
             is
             to
             take
             the
             cup
             ,
             and
             then
             to
             give
             a
             second
             blessing
             ;
             this
             being
             so
             holy
             a
             practise
             ,
             the
             whole
             Church
             of
             the
             Jews
             to
             our
             Saviours
             time
             observed
             it
             as
             a
             thing
             most
             necessary
             :
             from
             which
             custome
             Christ
             translated
             the
             use
             of
             it
             to
             his
             own
             supper
             .
             The
             Apostle
             fits
             all
             the
             rest
             of
             the
             spirituall
             
             armour
             to
             some
             speciall
             part
             ,
             as
             to
             the
             head
             ,
             the
             breast
             ,
             the
             feet
             ,
             but
             specifies
             no
             
             part
             for
             prayer
             ,
             because
             it
             is
             to
             cover
             all
             over
             ,
             and
             to
             make
             all
             the
             other
             armour
             useful
             .
             Therefore
             the
             fathers
             upon
             that
             place
             of
             Epes
             .
             6.
             13.
             call
             it
             
               Armaturam
               〈◊〉
            
             the
             armour
             of
             all
             other
             most
             necessary
             ;
             as
             if
             all
             the
             other
             were
             of
             no
             more
             strength
             ,
             then
             if
             we
             were
             naked
             ,
             if
             we
             put
             not
             on
             this
             .
             And
             they
             stile
             it
             also
             
               flagellum
               demonum
            
             ,
             the
             Devils
             scourg
             ,
             Athanasius
             is
             confident
             that
             the
             bare
             ,
             but
             faithful
             recital
             of
             this
             ejaculation
             ,
             
               Exurgat
               〈◊〉
            
             ,
             Let
             God
             arise
             ,
             and
             let
             his
             enemies
             be
             scattered
             ,
             will
             make
             
             all
             the
             devils
             in
             hell
             to
             quake
             .
             And
             Maximus
             another
             father
             affirms
             ,
             that
             he
             ever
             found
             this
             verse
             [
             hast
             thee
             ,
             O
             God
             ,
             to
             deliver
             me
             ,
             make
             hast
             to
             help
             me
             ,
             O
             Lord
             ]
             
             effectual
             to
             deliver
             him
             from
             any
             temptation
             .
             And
             Saint
             James
             prescribes
             no
             other
             remedy
             for
             afflictions
             then
             this
             ,
             Is
             any
             among
             you
             afflict
             d
             ?
             Let
             him
             pray
             ,
             even
             when
             
             humane
             hope
             fails
             ,
             yet
             〈◊〉
             ,
             for
             that
             which
             is
             impossible
             by
             our selves
             ,
             is
             
               possibile
               per
               alium
            
             ,
             possible
             by
             God
             ,
             to
             whom
             we
             pray
             .
             And
             indeed
             it
             hath
             been
             ever
             of
             such
             power
             that
             it
             hath
             wrought
             miracles
             .
          
           
             
               1.
               
               In
               the
               ayre
               .
               By
               it
               Elias
               the
               Prophet
               shut
               up
               the
               middle
               region
               ,
               that
               no
               rain
               
               could
               come
               down
               for
               three
               years
               and
               six
               moneths
               ,
               and
               he
               prayed
               again
               ,
               and
               the
               heavens
               
               gave
               rain
               &c.
               
            
             
               2.
               
               If
               we
               desire
               to
               see
               the
               like
               in
               other
               elements
               ,
               we
               may
               in
               Fire
               ,
               by
               
               the
               same
               Prophet
               ,
               for
               he
               by
               prayer
               brought
               down
               fire
               ,
               which
               consumed
               the
               captain
               and
               his
               fifty
               men
               .
            
             
               3.
               
               In
               the
               Earth
               At
               the
               prayer
               of
               Moses
               the
               earth
               opened
               and
               swallowed
               up
               
                 Corah
                 ,
                 Dathan
                 ,
                 and
                 Abiram
                 ,
              
               with
               their
               company
               .
               
            
             
               4.
               
               In
               the
               water
               .
               At
               the
               prayer
               of
               Moses
               the
               red
               sea
               divided
               it self
               ,
               and
               the
               waters
               
               were
               a
               wall
               to
               the
               children
               of
               Israel
               ,
               and
               returned
               and
               covered
               the
               host
               of
               the
               Egyptians
               .
            
             
               5.
               
               And
               this
               efficacie
               it
               hath
               wrought
               not
               onely
               in
               the
               elements
               ,
               but
               
               in
               heaven
               also
               .
               At
               the
               prayer
               of
               Josuah
               the
               Sun
               and
               Moon
               stood
               still
               .
            
             
               6.
               
               In
               putting
               to
               flight
               earthly
               powers
               also
               .
               At
               the
               prayer
               of
               Moses
               ,
               when
               he
               lift
               up
               his
               hands
               Israel
               prevailed
               .
               David
               stayed
               the
               plague
               .
               By
               it
               Hannah
               of
               a
               barren
               
               womb
               became
               fruitfull
               ,
               The
               Ninevits
               escaped
               the
               severe
               judgements
               of
               God
               ;
               examples
               
               
               are
               infinite
               ,
               but
               these
               seem
               lesse
               ,
               because
               it
               hath
               power
               over
               spiritual
               powers
               ,
               
               death
               ,
               and
               hell
               and
               sathan
               .
            
             
               7.
               
               It
               hath
               power
               over
               death
               .
               Ezechias
               having
               received
               a
               message
               of
               death
               ,
               by
               prayer
               
               obtained
               fifteen
               years
               addition
               to
               his
               life
               ;
               I
               have
               heard
               thy
               prayer
               and
               seen
               thy
               tears
               &c.
               
            
             
               8.
               
               Over
               hell
               and
               the
               devill
               .
               Our
               Saviour
               tells
               his
               Apostles
               ,
               that
               by
               prayer
               and
               
               fasting
               the
               devills
               were
               to
               be
               cast
               out
               .
            
             
               9.
               
               And
               lastly
               ,
               which
               is
               the
               most
               remarkable
               ,
               it
               overcometh
               God
               himself
               .
               we
               read
               that
               Moses
               used
               no
               other
               means
               but
               onely
               Prayer
               ,
               yet
               God
               saith
               ,
               Let
               me
               alone
               
               that
               my
               wrath
               may
               wax
               hot
               ;
               as
               though
               while
               Moses
               prayed
               God
               himself
               could
               do
               nothing
               against
               the
               Isrealites
               ,
               or
               as
               if
               Moses
               by
               prayer
               had
               offered
               violence
               to
               God
               ,
               and
               held
               his
               hands
               ,
               
                 Quis
                 tenet
                 te
                 Domine
              
               ,
               saith
               one
               ,
               Lord
               ,
               who
               holds
               thee
               ,
               that
               thou
               sayest
               let
               me
               alone
               ?
               Moses
               his
               prayer
               did
               in
               a
               manner
               binde
               the
               hands
               of
               God.
               There
               is
               an
               almighty
               power
               in
               prayer
               ,
               because
               it
               overcomes
               him
               that
               is
               almighty
               .
            
          
           
             But
             it
             may
             be
             objected
             ,
             that
             how
             dare
             miserable
             men
             ,
             dust
             and
             ashes
             ,
             presume
             to
             speak
             to
             God
             ,
             being
             so
             excellent
             and
             omnipotent
             ;
             and
             as
             Jacob
             confessed
             now
             ,
             being
             
             lesse
             then
             the
             least
             of
             his
             blessings
             .
             
          
           
             This
             is
             answered
             thus
             by
             one
             ,
             
               non
               presumptione
               tua
               ,
               sed
               promissione
               et
               permissione
               sua
               ,
            
             God
             not
             onely
             permitteth
             it
             ,
             but
             addeth
             a
             promise
             to
             them
             that
             use
             it
             ,
             and
             commands
             us
             to
             call
             upon
             him
             .
             In
             the
             Psalm
             before
             alledged
             ,
             call
             upon
             me
             in
             the
             time
             of
             trouble
             ,
             and
             I
             will
             hear
             thee
             .
             And
             Saint
             Peter
             and
             Saint
             Paul
             both
             confirm
             
             the
             truth
             of
             this
             ,
             when
             they
             quote
             this
             of
             the
             Prophet
             Joel
             ,
             whosoever
             shall
             call
             
             upon
             the
             name
             of
             the
             Lord
             shall
             be
             saved
             .
             And
             the
             joyning
             of
             two
             places
             in
             the
             
             
             Gospels
             will
             make
             us
             call
             on
             God
             with
             great
             confidence
             .
             Every
             one
             that
             asketh
             (
             saith
             Saint
             Matthew
             )
             receiveth
             ;
             and
             that
             in
             Saint
             John
             ,
             whatsoever
             ye
             shall
             ask
             the
             
             Father
             in
             my
             name
             he
             will
             give
             it
             you
             .
             There
             can
             be
             no
             more
             said
             then
             that
             
             every
             one
             that
             asketh
             shall
             have
             ,
             and
             whatsoever
             you
             aske
             you
             shall
             have
             :
             
             whereas
             on
             the
             contrary
             ,
             Gods
             sury
             will
             be
             powred
             upon
             them
             ,
             that
             call
             not
             upon
             his
             name
             .
          
           
           
             And
             as
             God
             is
             ready
             to
             promise
             ,
             so
             is
             he
             also
             to
             perform
             ;
             yea
             so
             ready
             is
             he
             on
             
             his
             part
             ,
             that
             he
             saith
             ,
             before
             they
             call
             I
             will
             hear
             .
             To
             testifie
             this
             ,
             he
             erected
             
             a
             mercy
             seat
             in
             the
             Tabernacle
             :
             and
             when
             the
             temple
             was
             built
             ,
             he
             gives
             it
             a
             name
             
             from
             this
             duty
             of
             prayer
             ,
             The
             House
             of
             prayer
             ,
             to
             shew
             how
             ready
             he
             would
             be
             to
             hear
             the
             prayers
             there
             put
             up
             ;
             and
             that
             not
             onely
             by
             his
             own
             people
             ,
             but
             even
             by
             strangers
             too
             ;
             for
             whom
             Solomon
             prayed
             at
             the
             consecration
             of
             the
             Temple
             :
             
             
             and
             this
             was
             acknowledged
             by
             the
             Persian
             King
             ,
             who
             calls
             it
             ,
             the
             house
             of
             the
             God
             of
             Heaven
             .
             Herein
             was
             the
             mercy
             seat
             placed
             ,
             and
             the
             first
             part
             of
             the
             service
             was
             
             incense
             ,
             which
             as
             we
             shewed
             before
             ,
             is
             often
             interpreted
             to
             signifie
             prayer
             :
             and
             
             so
             it
             is
             intimated
             in
             the
             Gospel
             ,
             when
             we
             read
             that
             the
             people
             were
             without
             praying
             ,
             while
             the
             Priest
             was
             within
             at
             the
             typical
             worship
             ,
             burning
             of
             incense
             .
             And
             as
             God
             had
             a
             seat
             of
             mercy
             then
             on
             earth
             ,
             so
             hath
             he
             now
             erected
             a
             throne
             of
             grace
             in
             Heaven
             ,
             from
             whence
             ,
             
               si
               ascendat
               〈◊〉
               ,
               descendet
               gratia
               ,
            
             if
             prayer
             ascend
             ,
             grace
             descends
             .
             And
             because
             that
             we
             cannot
             have
             accesse
             by
             our selves
             ,
             by
             reason
             of
             our
             sins
             ,
             therefore
             order
             is
             taken
             ,
             that
             we
             may
             have
             accesse
             
               per
               alium
            
             ,
             by
             another
             ,
             
             even
             by
             Christ
             ,
             who
             to
             assure
             us
             the
             more
             of
             the
             efficacie
             of
             our
             prayers
             ,
             not
             
             onely
             in
             his
             flesh
             offered
             up
             prayers
             and
             supplications
             with
             strong
             crying
             and
             tears
             ;
             but
             still
             makes
             intercession
             for
             us
             ;
             and
             therefore
             in
             the
             Revelation
             ,
             he
             is
             figured
             
             by
             an
             Angel
             that
             receives
             the
             prayers
             of
             the
             Saints
             in
             golden
             censures
             ,
             mingles
             
             them
             with
             incense
             ,
             to
             make
             them
             acceptable
             ,
             and
             so
             offers
             them
             up
             to
             his
             Father
             .
             So
             that
             as
             he
             prayeth
             for
             us
             himself
             ,
             so
             he
             makes
             our
             prayers
             acceptable
             ,
             and
             therefore
             
             
             he
             makes
             us
             Priests
             to
             God
             ,
             to
             offer
             this
             spiritual
             sacrifice
             of
             prayer
             ,
             and
             praises
             ;
             and
             ,
             as
             it
             was
             promised
             ,
             to
             pour
             upon
             us
             the
             spirit
             of
             grace
             and
             supplication
             ,
             so
             it
             is
             performed
             by
             Gods
             sending
             the
             spirit
             of
             his
             Son
             into
             our
             hearts
             ,
             whereby
             we
             cry
             ,
             Abba
             Father
             ;
             which
             spirit
             helpeth
             our
             infirmities
             ,
             and
             when
             we
             know
             not
             how
             to
             pray
             ,
             makes
             intercession
             for
             us
             with
             sighes
             and
             groans
             that
             cannot
             be
             expressed
             .
             So
             that
             we
             have
             no
             reason
             to
             doubt
             of
             the
             〈◊〉
             of
             our
             prayers
             with
             God
             ,
             but
             to
             rest
             assured
             ,
             that
             God
             is
             highly
             pleased
             with
             them
             ,
             and
             is
             ready
             and
             willing
             to
             hear
             us
             ,
             and
             to
             grant
             what
             we
             ask
             according
             to
             his
             will.
             Thus
             we
             see
             ,
             all
             is
             performed
             on
             Gods
             part
             .
             Now
             for
             the
             duty
             it self
             .
          
           
             This
             duty
             of
             Invocation
             here
             commanded
             contains
             in
             it
             two
             things
             .
          
           
             
               1.
               
               A
               lifting
               up
               of
               our
               soul
               ,
               a
               fixing
               of
               the
               minde
               upon
               God
               ,
               as
               the
               Authour
               and
               
               giver
               of
               all
               good
               .
            
             
               2.
               
               A
               pouring
               out
               of
               our
               soul
               ,
               a
               full
               declaration
               of
               our
               desires
               ,
               and
               meditations
               ,
               or
               
               what
               it
               is
               we
               require
               of
               God.
               
            
          
           
             
               
                 Invocation
                 or
                 prayer
                 is
                 divided
                 into
              
               
                 
                   1.
                   
                   Petition
                   ,
                   and
                   that
                
                 
                   either
                   for
                   ourselves
                   ,
                   which
                   also
                   is
                   subdivided
                   into
                
                 
                   Deprecation
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   for
                   the
                   removal
                   of
                   some
                   evil
                   .
                
              
               
                 
                   Precation
                   ,
                   for
                   the
                   obtaining
                   of
                   some
                   good
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
              
               
                 
                   or
                   for
                   others
                   which
                   we
                   call
                   Intercession
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
              
               
                 
                   2.
                   
                   Thanksgiving
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
              
            
          
           
             1.
             
             The
             first
             part
             of
             Petition
             is
             Deprecation
             ,
             that
             evil
             felt
             or
             feared
             may
             be
             removed
             ;
             and
             this
             is
             most
             properly
             and
             usually
             the
             matter
             of
             our
             prayer
             .
             Is
             any
             man
             afflicted
             
             (
             saith
             
               S.
               James
            
             )
             let
             him
             pray
             ;
             and
             though
             hope
             apprehends
             nothing
             but
             good
             ,
             yet
             the
             removal
             of
             evil
             hath
             
               rationem
               boni
            
             ,
             and
             so
             may
             be
             the
             object
             of
             hope
             ,
             and
             the
             subject
             of
             prayer
             .
             And
             this
             consists
             in
             three
             points
             .
          
           
             
               1.
               
               
                 Vt
                 malum
                 avertatur
              
               ,
               that
               evil
               may
               be
               turned
               away
               before
               it
               come
               ,
               I
               beseech
               
               thee
               ,
               O
               Lord
               ,
               (
               saith
               the
               Prophet
               )
               let
               thine
               anger
               and
               fury
               be
               turned
               away
               .
               That
               Gods
               wrath
               may
               be
               turned
               away
               ,
               before
               it
               come
               upon
               us
               .
            
             
               2.
               
               
                 Vt
                 malum
                 anferatur
              
               ,
               that
               evil
               may
               be
               taken
               away
               after
               it
               hath
               seized
               upon
               us
               .
               
               Deliver
               Israel
               ,
               O
               Lord
               ,
               out
               of
               all
               his
               troubles
               .
               〈◊〉
               being
               in
               trouble
               we
               may
               be
               delivered
               out
               of
               it
               :
               and
               this
               is
               called
               〈◊〉
               ,
               deliverance
               .
            
             
               3.
               
               
                 Vt
                 malum
                 minuatur
              
               ,
               that
               evil
               may
               be
               〈◊〉
               .
               Let
               thine
               anger
               cease
               from
               us
               
               (
               saith
               the
               Psalmist
               )
               
                 mitiga
                 iram
                 tuam
              
               ;
               when
               we
               pray
               for
               a
               diminution
               ,
               that
               so
               we
               may
               
               be
               able
               to
               bear
               it
               .
            
          
           
           
             But
             as
             a
             necessary
             preparative
             to
             this
             ,
             the
             Saints
             have
             ever
             used
             Confession
             and
             acknowledgment
             of
             sins
             .
             The
             Prophet
             in
             sundry
             Psalms
             runneth
             first
             over
             all
             his
             sins
             ,
             sins
             of
             omission
             and
             commission
             ,
             of
             thought
             ,
             word
             ,
             and
             deed
             ,
             against
             God
             ,
             his
             brethren
             or
             himself
             ,
             by
             instigation
             of
             others
             ,
             or
             of
             his
             own
             accord
             .
             For
             Prov.
             28.
             13.
             
             He
             that
             covereth
             his
             sins
             shal
             not
             prosper
             ;
             that
             's
             a
             dangerous
             saying
             :
             and
             in
             Psal.
             32.
             3
             ,
             4.
             〈◊〉
             dangerous
             example
             ;
             till
             he
             had
             〈◊〉
             his
             sins
             ,
             his
             bones
             consumed
             ,
             and
             his
             moysture
             was
             turned
             into
             the
             drought
             of
             summer
             .
             So
             likewise
             did
             Daniel
             make
             confession
             before
             he
             comes
             to
             petition
             .
          
           
             1.
             
             The
             chief
             thing
             to
             be
             prayed
             against
             ,
             
               maxime
               deprecandum
            
             ,
             is
             to
             be
             kept
             from
             falling
             into
             sin
             by
             temptation
             .
             That
             we
             may
             not
             be
             winnowed
             by
             Sathan
             .
             Not
             to
             wish
             
             as
             commonly
             we
             do
             ,
             I
             would
             I
             were
             out
             of
             the
             world
             ,
             but
             as
             our
             Saviours
             prayer
             for
             his
             Disciples
             ,
             I
             pray
             not
             that
             thou
             shouldest
             take
             them
             out
             of
             the
             world
             ,
             but
             that
             thou
             
             shouldest
             keep
             them
             from
             the
             evil
             .
             And
             we
             desiring
             but
             thus
             ,
             certainly
             Gods
             promise
             will
             not
             be
             unperformed
             ,
             for
             he
             is
             faithful
             who
             will
             not
             suffer
             us
             to
             be
             tempted
             above
             
             that
             we
             are
             able
             .
             And
             either
             our
             strength
             shall
             encrease
             with
             the
             strength
             of
             our
             crosse
             ,
             or
             ,
             as
             our
             strength
             ,
             so
             our
             crosse
             shall
             diminish
             .
             The
             enemy
             shall
             not
             be
             able
             to
             do
             us
             
             violence
             .
          
           
             2.
             
             We
             are
             to
             deprecate
             temporal
             dangers
             ,
             as
             Jehosbaphat
             did
             .
             We
             know
             not
             what
             to
             do
             ,
             
               hoc
               solum
               restat
               ,
               ut
               ad
               te
               oculos
               dirigamus
               Domine
               ,
            
             Our
             eyes
             are
             upon
             thee
             ,
             O
             
             God.
             And
             then
             in
             our
             trouble
             and
             distresse
             
               Nomen
               Domini
            
             shall
             be
             
               turris
               fortissime
            
             ,
             
             The
             Name
             of
             the
             Lord
             will
             be
             a
             strong
             tower
             to
             us
             .
             But
             yet
             concerning
             temporal
             evil
             ,
             we
             must
             stand
             affected
             as
             the
             three
             children
             were
             ,
             who
             answer'd
             K.
             Nebuchadnezzar
             ,
             
             our
             God
             whom
             we
             serve
             is
             able
             to
             deliver
             us
             from
             the
             burning
             fiery
             fornace
             ;
             but
             if
             not
             (
             because
             the
             promise
             and
             covenant
             is
             conditionall
             )
             we
             will
             not
             serve
             thy
             God
             &c.
             
             
          
           
             And
             thus
             far
             and
             no
             farther
             went
             our
             Saviour
             when
             he
             used
             deprecation
             ,
             Father
             if
             it
             be
             possible
             ,
             let
             this
             cup
             passe
             from
             me
             :
             neverthelesse
             not
             my
             will
             ,
             but
             
             thine
             be
             done
             .
          
           
             The
             second
             branch
             of
             Invocation
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Precation
             ,
             which
             is
             the
             desiring
             of
             
             some
             thing
             that
             is
             good
             .
             There
             is
             no
             one
             thing
             more
             common
             in
             the
             Psalms
             then
             this
             ;
             as
             ,
             1.
             
             Give
             me
             understanding
             .
             So
             2.
             
             Establish
             the
             thing
             that
             thou
             hast
             
             wrought
             in
             us
             ,
             &c.
             
             As
             the
             first
             prayer
             is
             to
             give
             what
             we
             want
             ;
             so
             the
             second
             is
             ,
             establish
             and
             confirm
             it
             in
             us
             when
             we
             have
             it
             .
             3.
             
             The
             third
             is
             that
             of
             the
             Apostles
             ,
             
             to
             our
             Saviour
             ,
             Lord
             increase
             our
             faith
             in
             us
             .
             We
             must
             not
             keep
             at
             a
             stand
             in
             
             grace
             ,
             but
             desire
             an
             increment
             ,
             that
             we
             may
             grow
             in
             grace
             ,
             as
             the
             Apostle
             counselleth
             
             us
             .
          
           
             Concerning
             this
             part
             of
             prayer
             ,
             petition
             of
             the
             good
             we
             want
             ,
             It
             is
             true
             ,
             our
             desires
             are
             not
             alwayes
             granted
             ;
             for
             as
             Christ
             answered
             the
             sons
             of
             Zebedee
             ,
             ye
             ask
             
             ye
             know
             not
             what
             ;
             so
             it
             may
             be
             said
             to
             us
             ,
             we
             often
             desire
             〈◊〉
             that
             which
             is
             agreeable
             to
             our
             own
             humours
             then
             to
             Gods
             will
             ;
             as
             Chrysostome
             reports
             of
             a
             Thief
             ,
             who
             purposing
             to
             continue
             in
             his
             sin
             ,
             
               orabat
               Deum
               ut
               non
               caperetur
               ,
               &
               eo
               citius
               capiebatur
               ,
            
             he
             prayed
             that
             he
             might
             not
             be
             taken
             ,
             and
             was
             taken
             so
             much
             the
             sooner
             ,
             because
             he
             so
             prayed
             .
          
           
             Therefore
             the
             rule
             we
             must
             follow
             ,
             and
             whereon
             we
             must
             ground
             our
             prayer
             is
             that
             promise
             ,
             
               Quicquid
               secundum
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whatsoever
             we
             ask
             according
             
             to
             his
             will
             ,
             he
             will
             grant
             us
             :
             such
             are
             the
             graces
             of
             his
             spirit
             ,
             and
             whatsoever
             is
             necessary
             to
             salvation
             ,
             as
             the
             Word
             ,
             Sacraments
             ,
             publique
             Worship
             ,
             &c.
             
             These
             are
             that
             
               unum
               〈◊〉
            
             ,
             which
             the
             〈◊〉
             so
             earnestly
             begged
             ,
             
               unum
               petii
               a
               Jehovah
            
             ,
             One
             thing
             have
             I
             desired
             of
             the
             Lord.
             He
             desired
             
             many
             things
             ,
             but
             one
             thing
             especially
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             dwell
             in
             the
             〈◊〉
             of
             God
             all
             the
             dayes
             of
             his
             life
             ,
             to
             continue
             in
             the
             Church
             of
             God
             all
             his
             life
             ,
             where
             he
             might
             glorifie
             God
             ,
             and
             work
             out
             his
             own
             salvation
             .
             Whatsoever
             is
             absolutely
             necessary
             to
             these
             ends
             ,
             we
             may
             safely
             ask
             ,
             and
             be
             sure
             God
             will
             grant
             ,
             and
             therefore
             our
             Saviour
             tells
             us
             ,
             that
             God
             grants
             his
             Spirit
             to
             those
             that
             ask
             him
             ,
             this
             is
             one
             thing
             which
             he
             will
             not
             deny
             us
             .
          
           
             Now
             with
             these
             ,
             or
             after
             these
             ,
             we
             may
             pray
             for
             temporal
             things
             ,
             that
             is
             ,
             we
             may
             pray
             ,
             first
             ,
             for
             a
             competency
             ,
             not
             for
             superfluity
             .
             The
             〈◊〉
             Jacob
             
             prayed
             onely
             for
             food
             and
             raiment
             ,
             and
             Agur
             the
             son
             of
             〈◊〉
             prayes
             ,
             Give
             
             me
             neither
             poverty
             nor
             riches
             ,
             but
             
               sufficientiam
               victus
            
             ,
             a
             sufficiency
             onely
             ,
             whereupon
             
             
               S.
               Augustine
            
             faith
             ,
             
               non
               indecenter
               petit
               ,
               quia
               hoc
               petit
               ,
               &
               non
               amplius
               ,
            
             it
             is
             no
             unbeseeming
             prayer
             ,
             because
             he
             asks
             onely
             so
             much
             ,
             and
             no
             more
             .
             2.
             
             We
             must
             desire
             them
             with
             condition
             ,
             if
             God
             see
             it
             expedient
             ,
             submitting
             to
             his
             will
             ;
             as
             Christ
             ,
             If
             it
             be
             possible
             ,
             and
             if
             it
             be
             thy
             will
             :
             so
             did
             David
             praying
             for
             restitution
             to
             his
             kingdom
             .
             
             If
             I
             have
             found
             favour
             in
             the
             eyes
             of
             the
             Lord
             ,
             he
             will
             bring
             me
             again
             ,
             &c.
             if
             not
             ,
             here
             I
             am
             ,
             let
             him
             do
             what
             seemeth
             good
             to
             him
             .
             He
             resignes
             all
             to
             Gods
             will
             ,
             and
             there
             is
             no
             more
             compendious
             way
             to
             obtain
             what
             we
             need
             ,
             then
             to
             resigne
             all
             to
             Gods
             pleasure
             ,
             whatsoever
             means
             we
             use
             ,
             or
             however
             we
             struggle
             ,
             nothing
             will
             avail
             without
             this
             .
          
           
             Now
             that
             which
             was
             mentioned
             before
             ,
             concerning
             
               omnis
               &
               omnia
            
             ,
             falls
             in
             best
             to
             be
             expounded
             here
             .
             It
             seems
             strange
             that
             every
             one
             that
             asks
             shall
             have
             ,
             and
             that
             whatsoever
             he
             asks
             he
             shall
             have
             ,
             seeing
             it
             is
             certain
             that
             many
             ask
             and
             have
             not
             .
          
           
             1.
             
             We
             must
             remember
             that
             of
             
               S.
               Augustine
            
             ,
             that
             our
             duty
             is
             to
             pray
             however
             ;
             for
             as
             he
             saith
             ,
             
               Jubet
               ut
               petas
               ,
               &
               si
               non
               petis
               displicet
               ,
               &
               non
               negabit
               quod
               petis
               ,
               &
               si
               non
               petes
               ?
            
             doth
             God
             command
             thee
             to
             pray
             ,
             and
             is
             he
             displeased
             if
             thou
             prayest
             not
             ,
             and
             will
             he
             not
             deny
             thee
             what
             thou
             prayest
             for
             ,
             and
             yet
             dost
             thou
             not
             pray
             ?
          
           
             2.
             
             We
             must
             know
             that
             the
             cause
             why
             we
             receive
             not
             ,
             is
             not
             in
             his
             promise
             ,
             but
             in
             
             our
             asking
             .
             Ye
             ask
             and
             receive
             not
             ,
             because
             ye
             ask
             amisse
             ,
             saith
             
               S.
               James
            
             .
             For
             it
             is
             not
             a
             demonstrative
             signe
             of
             Gods
             favour
             to
             us
             ,
             to
             have
             all
             we
             desire
             granted
             ;
             for
             we
             see
             
             that
             the
             Israelites
             desired
             flesh
             ,
             and
             flesh
             God
             sent
             them
             ,
             but
             is
             was
             with
             displeasure
             :
             for
             while
             the
             meat
             was
             yet
             in
             their
             mouthes
             ,
             the
             wrath
             of
             God
             came
             upon
             them
             ,
             and
             flew
             the
             mightiest
             of
             them
             ,
             and
             smote
             down
             the
             chosen
             men
             of
             Israel
             .
             And
             upon
             the
             
             peoples
             violent
             desire
             to
             have
             a
             king
             ,
             God
             gave
             them
             one
             ,
             but
             in
             displeasure
             .
             Nay
             it
             
             is
             so
             far
             from
             a
             favour
             ,
             that
             God
             sometimes
             grants
             the
             Devils
             (
             whom
             he
             favours
             not
             )
             
             their
             requests
             ;
             as
             in
             the
             case
             of
             Job
             and
             the
             Swyne
             .
          
           
             3.
             
             And
             as
             this
             is
             not
             an
             absolute
             signe
             of
             favour
             ,
             so
             Gods
             denying
             of
             our
             requests
             ,
             is
             not
             alwayes
             a
             signe
             of
             his
             displeasure
             .
             This
             we
             may
             see
             in
             
               S.
               Paul
            
             ,
             who
             obtained
             not
             
             that
             he
             desired
             concerning
             the
             prick
             in
             the
             flesh
             .
             1.
             
             One
             reason
             
               S.
               Isidore
            
             and
             
               S.
               Aug.
            
             give
             ;
             
               Saepc
               multos
               Deus
               non
               exaudit
               ad
               voluntatem
               ,
               ut
               exaudiat
               ad
               salutem
               ,
            
             God
             oft-times
             
             hears
             not
             many
             as
             they
             desire
             ,
             that
             he
             may
             hear
             them
             to
             their
             good
             .
             2
             ,
             Another
             reason
             is
             given
             by
             
               S.
               Aug
            
             ,
             God
             denies
             not
             ,
             but
             only
             defers
             to
             grant
             ,
             that
             we
             might
             by
             his
             deferring
             them
             ,
             ask
             and
             esteem
             of
             them
             more
             highly
             .
             
               Desideria
               delatione
               crescunt
               ,
               &
               cito
               data
               vilescunt
               ,
            
             desire
             encreaseth
             by
             delay
             ,
             and
             things
             soon
             given
             are
             of
             light
             esteem
             :
             and
             therefore
             he
             adds
             ,
             
               Servat
               tibi
               Deus
               quod
               non
               vult
               cito
               dare
               ,
               ut
               &
               tu
            
             
             
               discas
               magna
               magis
               desiderare
            
             ,
             God
             keeps
             for
             thee
             ,
             that
             he
             will
             not
             give
             thee
             quickly
             ,
             that
             thou
             mayest
             learn
             with
             more
             affection
             to
             desire
             great
             things
             .
             3.
             
             A
             third
             reason
             is
             ,
             that
             we
             might
             the
             more
             earnestly
             ask
             for
             them
             ;
             which
             our
             Saviour
             intimates
             in
             two
             parables
             to
             us
             ;
             one
             of
             the
             unjust
             judge
             ,
             and
             the
             importunate
             widow
             :
             and
             the
             other
             of
             
             
             the
             friend
             that
             called
             up
             his
             neighbor
             at
             midnight
             ;
             by
             both
             telling
             us
             ,
             how
             much
             importunity
             prevails
             with
             God.
             4.
             
             A
             fourth
             is
             ;
             God
             ,
             though
             he
             gives
             not
             
               quod
               petimus
            
             ,
             what
             we
             ask
             ,
             yet
             he
             will
             give
             
               quod
               novit
               utilius
            
             ,
             what
             he
             knows
             to
             be
             more
             profitable
             
             for
             us
             :
             as
             in
             the
             case
             of
             
               S.
               Paul
            
             ,
             My
             grace
             shall
             be
             sufficient
             for
             thee
             .
             5.
             
             Some
             things
             we
             pray
             for
             may
             be
             hurtful
             to
             us
             ,
             (
             as
             knives
             for
             children
             )
             so
             as
             that
             
               non
               accipiendo
               accepimus
            
             ,
             
             we
             are
             better
             by
             wanting
             then
             possessing
             them
             .
             Chrysostome
             calls
             prayers
             for
             such
             things
             ,
             childish
             and
             aguish
             prayers
             ;
             as
             
               S.
               Aug.
               male
               usurus
               eo
               quod
               vnlt
               accipere
               ,
               Deo
               potius
               miserante
               non
               accepit
               ,
            
             God
             in
             compassion
             lets
             not
             him
             receive
             ,
             that
             which
             he
             meant
             to
             use
             ill
             .
             And
             therefore
             sometime
             to
             misse
             that
             which
             we
             conceive
             to
             be
             a
             
             benefit
             ,
             is
             a
             blessing
             .
             And
             therfore
             we
             will
             conclude
             this
             point
             with
             a
             saying
             of
             
               S.
               Aug.
            
             
             
               fideliter
               supplicans
               Deo
               pro
               necessitatibus
               hujus
               vitae
               ,
               &
               〈◊〉
               auditur
               ,
               &
               misecorditer
               non
               auditur
               :
               quid
               enim
               infirmo
               sit
               utilius
               ,
               magis
               〈◊〉
               medicus
               quam
               aegrotus
               ,
            
             God
             in
             mercy
             hears
             ,
             and
             in
             mercy
             hears
             not
             a
             faithful
             suppliant
             for
             the
             necestities
             of
             this
             life
             ;
             for
             the
             Physitian
             knows
             what
             is
             profitable
             for
             the
             sick
             man
             better
             then
             himself
             .
             These
             reasons
             are
             from
             the
             matter
             of
             our
             prayers
             ,
             others
             taken
             from
             the
             manner
             of
             our
             asking
             may
             be
             mentioned
             hereafter
             .
          
           
             The
             third
             part
             of
             Invocation
             is
             Interpellation
             or
             Intercession
             ,
             which
             is
             prayer
             either
             
             for
             the
             prosperity
             or
             against
             the
             crosses
             of
             others
             .
             The
             Fathers
             seldome
             quote
             the
             Fathers
             :
             but
             in
             this
             
               S.
               Aug.
            
             cites
             
               S.
               Ambrose
               .
               Frater
               mi
               ,
               si
               pro
               te
               rogas
               tantum
               ,
               pro
               te
               unus
            
             
             
               orabit
               ,
               si
               autem
               pro
               omnibus
               rogas
               ,
               omnes
               pro
               te
               rogabunt
               ,
            
             My
             brother
             ,
             if
             thou
             only
             pray
             
             for
             thy self
             ,
             one
             shall
             pray
             alone
             for
             thy self
             ,
             but
             if
             thou
             pray
             for
             all
             men
             ,
             all
             men
             will
             
             pray
             for
             thee
             .
             And
             
               S.
               Gregory
            
             saith
             ,
             
               Quisquis
               pro
               aliis
               intercedere
               nititur
               ,
               sibi
               potius
               ex
               charitate
               suffragat
               ,
               &
               pro
               semet
               ipso
               tanto
               citius
               audiri
               meretur
               ,
               quanto
               magis
               devote
               pro
               aliis
               intercedit
               ,
            
             whosoever
             prayes
             for
             others
             ,
             doth
             the
             rather
             pray
             for
             himself
             ,
             and
             by
             so
             much
             the
             sooner
             deserves
             to
             be
             heard
             for
             himself
             ,
             by
             how
             much
             the
             more
             devoutly
             he
             intercedes
             for
             others
             .
             
               S.
               Chrysostome
            
             hath
             an
             excellent
             speech
             to
             this
             purpose
             .
             
               Pro
               se
               orare
               necessitas
               cogit
               ,
               pro
               aliis
               charitas
               fraternitatis
            
             
             
               hortatur
               :
               dulcior
               autem
               ante
               Deum
               est
               oratio
               ,
               non
               quam
               necessitas
               transmittit
               ,
               sed
               quam
               charitas
               fraternitatis
               commendat
               :
            
             it
             is
             meere
             necessity
             that
             compels
             a
             man
             to
             pray
             for
             himself
             ,
             but
             it
             is
             a
             brotherly
             affection
             that
             draws
             a
             man
             to
             pray
             for
             others
             :
             and
             that
             prayer
             is
             more
             acceptable
             to
             God
             ,
             which
             is
             caused
             by
             love
             then
             necessity
             .
          
           
             This
             part
             of
             invocation
             hath
             divers
             branches
             .
             As
             we
             are
             to
             pray
             for
             all
             men
             .
             1.
             
             For
             
             sinners
             ,
             that
             have
             not
             sinned
             unto
             death
             ,
             and
             there
             is
             a
             promise
             that
             prayer
             shall
             be
             
             heard
             .
             In
             which
             respect
             there
             is
             a
             prayer
             in
             our
             Liturgie
             ,
             first
             for
             them
             that
             are
             without
             the
             Church
             ,
             for
             their
             conversion
             ,
             as
             Heathens
             ,
             Jews
             ,
             Turks
             ,
             Hereticks
             ,
             Schismaticks
             :
             then
             for
             those
             that
             are
             in
             the
             Church
             ;
             which
             are
             with
             us
             ,
             and
             yet
             not
             of
             us
             ,
             but
             are
             still
             in
             blindnesse
             and
             ignorance
             ,
             or
             know
             but
             practise
             not
             .
             2.
             
             We
             are
             to
             pray
             for
             them
             ,
             that
             not
             onely
             are
             oppressed
             with
             outward
             afflictions
             ,
             but
             inward
             temptations
             ,
             and
             the
             〈◊〉
             of
             their
             sins
             .
             3.
             
             For
             those
             that
             stand
             ,
             that
             they
             fall
             not
             ,
             but
             persevere
             .
             4.
             
             For
             them
             that
             are
             our
             enemies
             and
             persecute
             us
             .
             And
             for
             this
             we
             
             have
             not
             onely
             our
             Saviours
             percept
             ,
             but
             the
             practise
             of
             holy
             men
             .
             Saint
             
               Gregory
               Hum.
            
             27.
             
               in
               Evang.
            
             upon
             that
             place
             in
             Jeremiah
             15.
             1.
             where
             God
             saith
             ,
             though
             Moses
             and
             Samuel
             stood
             before
             me
             ,
             yet
             my
             heart
             could
             not
             be
             towards
             this
             people
             ,
             &c.
             asks
             the
             question
             ,
             why
             Moses
             and
             Samuel
             are
             especially
             named
             ;
             and
             gives
             this
             reason
             ,
             Because
             the
             prayers
             of
             such
             are
             most
             powerful
             with
             God
             ,
             who
             having
             received
             an
             injury
             ,
             can
             presently
             pray
             for
             those
             that
             wronged
             them
             .
             Now
             such
             are
             Moses
             and
             Samuel
             .
             For
             Moses
             when
             the
             people
             were
             ready
             to
             stone
             him
             ,
             presently
             
             prayeth
             for
             them
             .
             Samuel
             though
             the
             people
             desired
             to
             cast
             off
             his
             government
             ,
             
             yet
             saith
             ,
             God
             forbid
             that
             I
             should
             cease
             to
             pray
             for
             you
             .
             And
             of
             these
             prayers
             it
             is
             said
             ,
             that
             they
             shall
             return
             into
             our
             own
             bosome
             .
             They
             are
             very
             effectuall
             ,
             
             for
             in
             these
             cases
             ,
             
               Qui
               pro
               aliis
               orat
               ,
               prose
               laborat
               ,
            
             he
             that
             prayes
             for
             others
             ,
             labours
             for
             himself
             .
             5.
             
             For
             Kings
             and
             Magistrates
             ,
             as
             the
             Apostle
             adviseth
             .
             6.
             
             Lastly
             ,
             but
             
             most
             especially
             for
             the
             peace
             and
             good
             of
             the
             Church
             .
             O
             pray
             for
             the
             peace
             of
             Jerusalem
             ,
             
             saith
             the
             Psalmist
             ,
             who
             also
             wished
             ,
             that
             his
             tongue
             might
             cleave
             to
             the
             roof
             of
             his
             mouth
             ,
             if
             he
             forgate
             to
             pray
             for
             it
             .
          
           
             The
             fourth
             branch
             of
             Invocation
             is
             Thanksgiving
             .
             Invocation
             is
             for
             that
             we
             
             want
             and
             desire
             .
             Thanksgiving
             is
             for
             that
             we
             have
             received
             .
             So
             that
             whether
             we
             be
             answered
             before
             we
             call
             ,
             as
             the
             Prophet
             speaks
             ,
             when
             God
             gives
             before
             we
             ask
             ;
             
             or
             whether
             it
             be
             given
             us
             when
             we
             ask
             ,
             in
             both
             cases
             we
             have
             cause
             to
             enter
             
             into
             this
             consideration
             ,
             
               Quid
               retribuam
               Domino
            
             ,
             what
             shall
             I
             render
             unto
             the
             Lord
             
             for
             all
             his
             benefits
             .
             And
             indeed
             the
             chief
             end
             of
             all
             should
             be
             the
             glory
             of
             God.
             For
             ,
             for
             his
             glory
             all
             things
             that
             are
             made
             were
             created
             :
             the
             seventh
             day
             when
             he
             had
             
             finished
             his
             work
             of
             creation
             was
             instituted
             for
             his
             praise
             and
             glory
             .
             And
             for
             this
             purpose
             man
             was
             placed
             in
             Paradise
             to
             praise
             him
             ,
             and
             after
             his
             fall
             mankinde
             had
             perished
             ,
             and
             all
             things
             had
             been
             again
             reduced
             to
             nothing
             ,
             but
             that
             God
             might
             have
             
             some
             to
             glorifie
             him
             .
             Now
             it
             is
             plain
             that
             God
             takes
             and
             accepts
             of
             thanks
             as
             a
             great
             part
             of
             his
             glory
             .
             And
             therefore
             were
             the
             thank-offerings
             among
             other
             sacrifices
             
             for
             Gods
             service
             and
             glory
             instituted
             of
             old
             ;
             and
             he
             that
             offereth
             me
             thanks
             
             (
             saith
             God
             by
             the
             Prophet
             )
             giveth
             me
             glory
             :
             and
             the
             Apostle
             ,
             All
             things
             are
             for
             
             your
             sakes
             ,
             that
             the
             aboundant
             grace
             might
             ,
             through
             the
             thanksgiving
             of
             many
             ,
             redound
             to
             the
             glory
             of
             God.
             
          
           
             That
             which
             the
             Heathen
             said
             is
             true
             ,
             
               Gratus
               animus
               est
               meta
               benignitatis
            
             ,
             gratitude
             is
             the
             end
             of
             bounty
             .
             And
             it
             is
             the
             condition
             of
             our
             obligation
             to
             God
             ,
             and
             of
             Gods
             
             to
             us
             .
             Call
             upon
             me
             in
             i
             me
             of
             trouble
             ,
             and
             I
             will
             hear
             you
             ,
             there
             is
             Gods
             ,
             and
             thou
             shalt
             glorifie
             me
             ,
             there
             is
             ours
             .
          
           
             The
             Hebrews
             make
             Thanksgiving
             to
             consist
             of
             four
             parts
             ,
             according
             to
             the
             four
             words
             used
             by
             thankful
             persons
             in
             Scripture
             .
          
           
             
               1.
               
               Confession
               or
               acknowledgement
               ,
               Confitebor
               ,
               I
               will
               confesse
               ,
               that
               we
               have
               nothing
               
               but
               that
               we
               have
               received
               from
               God.
               That
               our
               help
               cometh
               from
               the
               hills
               from
               
               
               no
               inferiour
               creature
               ,
               from
               above
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               from
               the
               Father
               of
               lights
               .
               Nor
               must
               we
               conceal
               
               what
               we
               have
               received
               .
               Saint
               Augustine
               saith
               ,
               that
               as
               he
               
                 Qui
                 putat
                 se
                 habere
                 quod
                 non
                 habet
                 temerarius
                 est
                 ,
              
               he
               is
               rash
               that
               thinks
               he
               hath
               that
               he
               hath
               not
               ,
               so
               he
               
                 qui
                 non
                 〈◊〉
                 quod
                 habet
                 ingratus
                 est
                 ,
              
               that
               confesseth
               not
               what
               he
               hath
               is
               unthankful
               .
               And
               therefore
               we
               must
               acknowledge
               them
               ,
               as
               data
               not
               innata
               ,
               as
               of
               Gods
               gift
               ,
               not
               of
               our
               own
               acquiring
               .
            
             
               2.
               
               The
               second
               is
               contentment
               and
               complacency
               in
               Gods
               gifts
               by
               a
               gratefull
               acceptation
               of
               what
               it
               pleaseth
               God
               to
               bestow
               upon
               us
               ,
               complacui
               ,
               I
               am
               well
               pleased
               .
               King
               David
               may
               be
               a
               pattern
               to
               us
               in
               this
               point
               .
               The
               Lot
               is
               fallen
               to
               me
               in
               a
               fair
               ground
               ,
               yea
               
               I
               have
               a
               goodly
               heritage
               ,
               it
               liked
               him
               well
               ,
               he
               desired
               no
               more
               .
               For
               as
               Saint
               Bernard
               saith
               
                 Spiritui
                 gratiae
                 contumeliam
                 facit
                 ,
                 qui
                 beneficium
                 dantis
                 grata
                 mente
                 non
                 suscipit
                 ,
              
               The
               undervaluing
               of
               gods
               blessings
               by
               not
               being
               content
               with
               what
               he
               sends
               
               us
               is
               a
               reproach
               to
               the
               spirit
               of
               grace
               .
               And
               it
               was
               the
               disease
               of
               the
               Israelites
               fourty
               
               years
               together
               .
               Of
               which
               Saint
               Augustine
               saith
               ,
               
                 De
                 nulla
                 re
                 magis
                 Deum
                 offendisse
              
               
               
                 ille
                 populus
                 Judaicus
                 dicitur
                 ,
                 quam
                 contra
                 Deum
                 murmurando
                 ,
              
               The
               Jews
               offended
               
               God
               in
               nothing
               more
               then
               in
               murmuring
               against
               him
               .
               Saint
               Paul
               learned
               better
               that
               is
               ,
               to
               be
               content
               in
               whatsoever
               estate
               he
               was
               .
               And
               his
               counsel
               was
               ,
               be
               content
               
               with
               that
               ye
               have
               .
            
             
               3.
               
               The
               next
               is
               Promulgation
               or
               publishing
               to
               others
               the
               benefits
               we
               receive
               Anuntiabo
               ,
               I
               will
               declare
               .
               I
               will
               tell
               you
               (
               saith
               the
               Psalmist
               )
               what
               God
               hath
               done
               to
               my
               soul
               ;
               and
               in
               another
               place
               he
               saith
               ,
               he
               will
               not
               onely
               tell
               it
               in
               private
               ,
               but
               publickly
               in
               the
               congregation
               ,
               and
               in
               
                 magna
                 congregatione
              
               ,
               in
               the
               great
               congregation
               :
               and
               (
               that
               being
               not
               enough
               )
               to
               all
               the
               people
               and
               among
               all
               nations
               .
               And
               yet
               higher
               ,
               to
               his
               seed
               and
               posterity
               ,
               and
               beyond
               that
               ,
               to
               all
               generations
               to
               come
               .
               Which
               he
               hath
               done
               ,
               we
               see
               it
               .
               For
               as
               Saint
               Chrysostom
               saith
               well
               ,
               
                 Optima
                 beneficiorum
                 custos
                 est
                 ipsa
              
               
               
                 memoria
                 beneficiorum
                 ,
                 et
                 perpetua
                 confessio
                 gratiarum
                 ,
              
               The
               best
               preserver
               of
               benefits
               is
               the
               memory
               of
               them
               ,
               and
               perpetual
               thankfulnesse
               for
               them
               .
            
             
               4.
               
               The
               fourth
               and
               last
               is
               Incitatio
               ,
               a
               stirring
               up
               or
               provocation
               of
               others
               to
               do
               the
               
               like
               .
               Venite
               ,
               O
               come
               let
               us
               sing
               unto
               the
               Lord
               &c.
               
               Saith
               the
               Psalmist
               .
               And
               praise
               the
               Lord
               O
               Jerusalem
               ,
               praise
               thy
               God
               O
               Sion
               .
               And
               again
               praise
               ye
               the
               Lord
               ,
               Sing
               unto
               the.
               Lord
               a
               new
               song
               ,
               and
               his
               praise
               in
               the
               congregation
               of
               Saints
               .
               And
               his
               last
               Psalm
               is
               all
               incitation
               ,
               not
               onely
               to
               men
               ,
               but
               to
               the
               creatures
               ,
               to
               perform
               this
               duty
               .
            
          
           
             Now
             as
             there
             is
             Deprecation
             ,
             or
             intercession
             ,
             for
             others
             so
             this
             duty
             of
             thanksgiving
             is
             to
             be
             performed
             not
             onely
             for
             our selves
             ,
             but
             also
             for
             others
             ;
             in
             which
             the
             first
             example
             we
             have
             in
             Scripture
             is
             Abrahams
             servant
             ,
             after
             he
             had
             found
             a
             wife
             for
             his
             masters
             son
             ,
             Gen.
             2.
             27.
             
             So
             did
             Daniel
             for
             the
             secret
             revealed
             ,
             Dan.
             2.
             20.
             
             Moses
             composed
             a
             song
             for
             the
             deliverance
             out
             of
             Egypt
             ,
             Exod
             15.
             1
             
             Deborab
             and
             Barak
             for
             the
             victory
             over
             Sisera
             ,
             Judg.
             5.
             and
             so
             Saint
             Paul
             usually
             begins
             his
             Epistles
             with
             thanksgiving
             for
             others
             ,
             as
             Rom.
             1.
             8.
             1
             
             Cor.
             1.
             4.
             and
             2
             Cor.
             1.
             
             Ephes.
             1.
             3.
             
          
           
             To
             stir
             us
             up
             to
             this
             duty
             of
             praise
             ,
             King
             David
             hath
             the
             commendation
             above
             all
             other
             of
             the
             Patriarches
             for
             his
             exact
             performance
             of
             it
             ,
             in
             all
             the
             parts
             above
             
             mentioned
             and
             in
             this
             respect
             was
             called
             a
             man
             after
             Gods
             own
             heart
             ,
             as
             Samuel
             told
             Saul
             .
             S.
             Chrysostom
             examining
             why
             he
             was
             so
             stiled
             rather
             then
             Abraham
             and
             Moses
             and
             the
             rest
             ,
             saith
             ,
             he
             could
             finde
             no
             other
             reason
             for
             it
             but
             this
             ,
             because
             (
             God
             desires
             that
             his
             name
             should
             be
             exalted
             and
             praised
             above
             all
             )
             he
             laboured
             more
             plenteously
             in
             this
             point
             then
             any
             other
             ,
             and
             in
             that
             respect
             deserved
             that
             title
             better
             then
             any
             other
             .
             In
             the
             55.
             
             Psalm
             he
             professeth
             that
             he
             will
             keep
             his
             hours
             for
             prayer
             .
             In
             
             the
             Evening
             and
             morning
             and
             at
             noon
             day
             will
             I
             pray
             .
             But
             for
             praises
             in
             the
             119
             
             Psalm
             ,
             Thrice
             a
             day
             shall
             not
             serve
             ,
             but
             seven
             times
             a
             day
             do
             I
             praise
             thee
             .
             Yea
             he
             would
             praise
             God
             at
             midnight
             ,
             Psalm
             119
             62.
             
             Psal.
             6.
             7.
             and
             Psal
             118.
             17.
             and
             Psal.
             39.
             15.
             
             And
             the
             desire
             he
             had
             to
             have
             his
             life
             prolonged
             was
             ,
             to
             praise
             God
             ,
             O
             let
             me
             live
             (
             saith
             he
             ,
             and
             wherefore
             )
             and
             I
             shall
             praise
             thee
             ,
             and
             this
             the
             rather
             ,
             because
             he
             knew
             that
             it
             was
             not
             onely
             the
             end
             of
             mans
             creation
             ,
             but
             of
             Angels
             also
             
             whom
             he
             desired
             to
             imitate
             ,
             who
             continualy
             praise
             God.
             It
             was
             &
             is
             their
             song
             ,
             Glory
             be
             to
             God
             on
             high
             :
             and
             in
             the
             Revelation
             ,
             Blessing
             ,
             glory
             ,
             and
             wisdom
             ,
             and
             thanksgiving
             ,
             
             
             and
             honour
             ,
             and
             power
             ,
             be
             unto
             our
             God
             for
             ever
             and
             ever
             .
             And
             in
             this
             respect
             it
             was
             that
             David
             accounted
             his
             tongue
             the
             best
             member
             he
             had
             and
             called
             it
             his
             glory
             because
             he
             employed
             it
             to
             the
             glory
             and
             praise
             of
             God
             :
             which
             was
             the
             end
             why
             God
             created
             both
             it
             and
             all
             the
             other
             members
             .
          
           
           
             And
             as
             it
             was
             the
             cause
             why
             God
             created
             man
             ,
             so
             was
             it
             also
             of
             all
             the
             creatures
             ;
             
             and
             they
             (
             as
             the
             Psalmist
             saith
             )
             perform
             their
             duty
             herein
             .
             The
             Heavens
             (
             saith
             he
             )
             declare
             the
             glory
             of
             God
             ,
             and
             the
             firmament
             sheweth
             his
             handy
             work
             &c.
             
             Insomuch
             as
             we
             see
             that
             he
             calleth
             upon
             the
             very
             worms
             to
             performe
             this
             duty
             ;
             upon
             which
             Saint
             Chrysostoms
             note
             is
             ,
             that
             they
             were
             in
             worse
             estate
             then
             worms
             that
             neglect
             it
             .
          
           
             But
             for
             the
             Church
             there
             it
             is
             the
             most
             natural
             duty
             that
             can
             be
             performed
             ;
             In
             thy
             Temple
             every
             man
             speaketh
             of
             thy
             praise
             :
             what
             is
             preaching
             :
             predicare
             ,
             but
             to
             
             declare
             to
             all
             the
             world
             ,
             his
             benefits
             of
             creation
             ,
             redemption
             by
             Christ
             ,
             and
             other
             benefits
             we
             have
             by
             him
             ,
             in
             publishing
             whereof
             we
             praise
             and
             honour
             God
             ,
             and
             therefore
             the
             conclusion
             of
             all
             sermons
             is
             with
             a
             Doxology
             ,
             To
             whom
             with
             the
             Father
             &c.
             be
             all
             honour
             &c.
             
             As
             was
             usual
             with
             the
             Fathers
             .
             For
             the
             Sacraments
             ,
             that
             great
             mystery
             which
             is
             the
             complement
             and
             perfection
             of
             all
             our
             service
             on
             earth
             ,
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             thanksgiving
             ;
             for
             what
             is
             it
             but
             a
             solemne
             commemoration
             of
             that
             grand
             mercy
             and
             benefit
             of
             our
             redemption
             by
             Christs
             sacrifice
             upon
             the
             crosse
             ,
             and
             therefore
             it
             ends
             with
             
               a
               gloria
            
             ,
             Glory
             be
             to
             God
             on
             high
             &c.
             and
             for
             prayer
             ,
             we
             pray
             ,
             that
             we
             may
             have
             matter
             of
             praise
             ,
             yea
             praise
             for
             benefits
             received
             must
             be
             joyned
             and
             goe
             along
             with
             our
             prayers
             ,
             els
             they
             are
             not
             acceptable
             ,
             so
             that
             we
             in
             all
             our
             church
             exercises
             tend
             to
             this
             .
          
           
             The
             Psalmist
             saith
             of
             unity
             ,
             that
             it
             is
             good
             and
             pleasant
             .
             The
             Fathers
             observe
             
             from
             hence
             .
             the
             excellency
             of
             vnity
             ;
             for
             that
             some
             things
             are
             good
             ,
             but
             not
             pleasant
             ,
             others
             pleasant
             ,
             but
             not
             good
             ,
             but
             this
             is
             both
             .
             The
             same
             may
             be
             said
             of
             praises
             ,
             the
             Psalmist
             tells
             us
             ,
             that
             it
             is
             both
             good
             and
             pleasant
             ,
             and
             addes
             a
             third
             thing
             ,
             for
             whereas
             
             some
             thinge
             may
             be
             both
             good
             and
             pleasant
             ,
             but
             not
             comely
             ,
             he
             therefore
             saith
             ,
             that
             it
             is
             both
             good
             and
             pleasant
             ,
             and
             a
             comely
             thing
             to
             praise
             the
             Lord
             ,
             and
             to
             be
             thankfull
             .
          
           
             Besides
             this
             ,
             le
             ts
             consider
             ,
             that
             this
             is
             a
             profitable
             and
             an
             excellent
             service
             ,
             profit
             is
             a
             great
             mover
             ,
             and
             all
             excellency
             without
             this
             is
             contemned
             .
             Here
             is
             excellency
             
             and
             honour
             for
             
               beatius
               est
               dare
               quam
               accipere
            
             ,
             It
             is
             more
             blessed
             to
             give
             then
             to
             receive
             .
             Now
             here
             we
             give
             some
             thing
             to
             God
             ,
             and
             there
             is
             nothing
             els
             we
             can
             give
             or
             return
             to
             him
             for
             his
             benefits
             ,
             
               quid
               retribuam
            
             ,
             saith
             David
             ,
             I
             will
             take
             the
             cup
             of
             salvation
             &c.
             that
             is
             ,
             offer
             the
             sacrifice
             of
             praise
             .
             that
             's
             all
             I
             can
             return
             .
             God
             esteems
             it
             an
             addition
             to
             his
             honour
             ,
             and
             therefore
             it
             is
             called
             magnifying
             ,
             glorifying
             and
             sanctifying
             of
             his
             name
             ,
             as
             if
             we
             made
             him
             hereby
             more
             great
             and
             glorious
             and
             holy
             then
             he
             is
             .
             And
             as
             the
             duty
             is
             thus
             excellent
             ,
             so
             it
             is
             profitable
             ;
             for
             we
             never
             give
             praise
             and
             thanks
             ,
             but
             we
             receive
             some
             thing
             :
             
               Deus
               vult
               nos
               gratos
               esse
               ut
               capaces
               simus
               majorum
               benificiorum
               ,
            
             by
             gratitude
             for
             benefits
             received
             ,
             we
             are
             fitted
             for
             greater
             benefits
             .
             Ten
             lepers
             were
             cleansed
             ,
             and
             onely
             one
             returns
             back
             to
             give
             thanks
             ,
             who
             hereby
             became
             capable
             of
             a
             greater
             mercy
             ;
             Christ
             tells
             him
             ,
             his
             faith
             had
             saved
             him
             .
             Our
             gratitude
             is
             never
             done
             gratis
             ,
             but
             gets
             a
             reward
             ;
             as
             there
             is
             first
             
               ascensus
               orationis
            
             ,
             the
             ascent
             of
             prayer
             ,
             and
             then
             
               descensus
               gratiae
            
             ,
             a
             descending
             of
             grace
             .
          
           
             So
             as
             Bernard
             saith
             ,
             when
             there
             is
             
               recursus
               gratiarum
            
             ,
             a
             sending
             back
             of
             thanks
             ,
             then
             there
             is
             a
             new
             
               decursus
               gratiae
            
             ,
             a
             descending
             of
             benefits
             ,
             and
             
               si
               〈◊〉
               recursus
               gratiarum
               ,
               cessat
               decursus
               gratiae
               ,
            
             if
             thanks
             be
             not
             returned
             ,
             there
             will
             be
             noe
             more
             return
             of
             grace
             and
             other
             benefits
             :
             that
             grace
             we
             have
             received
             ,
             if
             it
             stand
             still
             ,
             and
             be
             not
             in
             recursu
             ,
             in
             perpetual
             succession
             by
             returns
             ,
             then
             like
             water
             (
             to
             which
             its
             oft
             compared
             )
             it
             stands
             still
             ,
             and
             putrifies
             :
             and
             rots
             all
             the
             gifts
             and
             graces
             bestowed
             formerly
             .
             The
             same
             Father
             on
             Act.
             7.
             makes
             a
             question
             ,
             why
             those
             excellent
             and
             rare
             examples
             of
             grace
             and
             vertue
             ,
             which
             were
             so
             common
             in
             the
             primitive
             times
             ,
             are
             not
             now
             seen
             ;
             we
             have
             the
             same
             beginnings
             they
             had
             ,
             and
             we
             admire
             those
             that
             continue
             ,
             as
             thy
             begun
             in
             grace
             ,
             but
             they
             not
             onely
             continued
             ,
             but
             increased
             ,
             and
             went
             forward
             ,
             and
             had
             their
             gifts
             increased
             ,
             which
             is
             ,
             as
             he
             saith
             ,
             because
             Gods
             hand
             is
             not
             shortned
             ,
             or
             his
             good
             will
             altered
             ,
             but
             our
             thanksgivings
             are
             scant
             and
             thinn
             sowen
             ,
             and
             therefore
             our
             harvest
             must
             be
             scanty
             and
             thinn
             too
             ,
             and
             therefore
             he
             saith
             
               vae
               〈◊〉
               nostrae
               propter
               ingratitudinem
            
             ,
             wo
             to
             our
             age
             for
             unthankfulnesse
             ;
             this
             is
             the
             reason
             why
             there
             is
             not
             the
             same
             progresse
             of
             grace
             in
             us
             as
             was
             in
             them
             .
             For
             as
             Prosper
             saith
             ,
             
               Gratiae
               nullum
               certius
               est
               signum
               quam
               gratiae
               ,
            
             there
             is
             no
             surer
             signe
             of
             grace
             then
             thanksgiving
             .
             Nay
             we
             see
             that
             we
             
             are
             tied
             to
             it
             ,
             though
             we
             should
             be
             prohibited
             from
             it
             .
             it
             must
             needs
             be
             an
             excellent
             duty
             which
             must
             not
             be
             omitted
             ,
             though
             forbidden
             by
             God.
             Our
             Saviour
             when
             he
             had
             healed
             the
             leper
             ,
             inhibited
             him
             from
             telling
             any
             body
             what
             he
             had
             done
             unto
             him
             :
             yet
             we
             see
             he
             〈◊〉
             it
             ,
             and
             it
             is
             recorded
             to
             us
             for
             his
             great
             
             
             praise
             ,
             and
             this
             was
             a
             godly
             disobedience
             ,
             for
             it
             was
             onely
             a
             commandment
             of
             trial
             ,
             as
             some
             think
             .
          
           
             Now
             there
             are
             five
             rules
             to
             direct
             us
             that
             our
             invocation
             may
             be
             rightly
             grounded
             .
          
           
             
               1.
               
               It
               must
               be
               〈◊〉
               ,
               it
               must
               have
               life
               in
               it
               .
               Saint
               Bernard
               saith
               ,
               upon
               that
               
               of
               the
               psalm
               [
               
                 Cor
                 meum
                 dereliquit
                 me
              
               ,
               ]
               
                 nihil
                 in
                 mundo
                 fugacius
                 corde
              
               ,
               ther
               's
               nothing
               more
               fleeting
               then
               the
               heart
               .
               Our
               extravagant
               thoughts
               come
               so
               thick
               upon
               us
               in
               our
               prayers
               ,
               that
               they
               hinder
               our
               prayers
               from
               ascending
               unto
               God.
               And
               it
               is
               a
               common
               fault
               ,
               our
               prayers
               are
               exanimes
               without
               life
               .
               And
               therefore
               the
               Psalmist
               begins
               and
               ends
               a
               Psalm
               ,
               praise
               the
               Lord
               ,
               O
               my
               soul
               ,
               and
               praise
               the
               Lord
               O
               my
               
               soul
               ,
               and
               all
               that
               is
               within
               me
               praise
               his
               holy
               name
               :
               we
               must
               not
               onely
               have
               a
               tongue
               but
               a
               soul
               to
               praise
               him
               .
               I
               powre
               out
               my
               heart
               by
               my self
               saith
               he
               ;
               and
               so
               he
               willeth
               others
               ,
               powre
               out
               your
               hearts
               before
               him
               .
               And
               the
               Apostle
               ,
               I
               will
               pray
               with
               
               the
               spirit
               and
               will
               pray
               with
               understanding
               also
               .
               And
               indeed
               ordinary
               civility
               should
               teach
               us
               thus
               much
               ,
               to
               do
               no
               lesse
               to
               God
               ,
               then
               to
               men
               ,
               to
               minde
               that
               which
               we
               speak
               to
               him
               .
               But
               the
               neglect
               of
               this
               is
               much
               augmented
               by
               an
               humour
               of
               men
               in
               our
               age
               that
               are
               much
               delighted
               with
               long
               prayers
               in
               private
               ,
               praying
               beyond
               the
               measure
               of
               their
               abi
               ities
               .
               Saint
               Augustine
               speaking
               of
               the
               Monks
               of
               Egypt
               and
               their
               worship
               ,
               
               saith
               
                 dicuntur
                 fratres
                 Egypto
                 crebras
                 orationes
                 babere
                 sed
                 eas
                 brevissimas
                 ,
                 et
                 raptim
                 quodammodo
                 〈◊〉
                 ,
              
               the
               brethren
               in
               〈◊〉
               are
               said
               to
               pray
               often
               ,
               but
               their
               prayers
               were
               very
               short
               ,
               and
               ejaculations
               &c.
               and
               his
               reason
               was
               ,
               
                 ne
                 per
                 productiores
                 moras
                 evanescat
                 atque
                 hebotet
                 intentio
                 ,
              
               lest
               by
               long
               continuance
               their
               good
               intentions
               should
               vanish
               and
               grow
               dull
               .
               These
               ejaculations
               were
               a
               remedy
               against
               dulling
               of
               our
               good
               intentions
               ,
               and
               therefore
               his
               advise
               is
               ,
               
                 intentio
                 non
                 est
                 obtundendae
                 si
                 〈◊〉
                 non
                 〈◊〉
                 ,
              
               our
               intention
               is
               not
               to
               be
               blunted
               if
               it
               cannot
               hold
               out
               ;
               and
               
                 si
                 perduraverit
                 non
                 cito
                 〈◊〉
              
               ,
               if
               it
               can
               hold
               out
               ,
               it
               is
               not
               to
               be
               broken
               of
               :
               for
               indeed
               we
               have
               need
               of
               all
               helps
               to
               our
               devotion
               ,
               which
               is
               easily
               interrupted
               .
               
                 Cupio
                 〈◊〉
                 fieri
              
               (
               saith
               he
               )
               
                 sed
                 non
                 〈◊〉
                 cogitationes
                 vanae
              
               ,
               I
               desire
               to
               be
               saved
               ,
               but
               my
               extravagant
               thoughts
               hinder
               me
               
                 Domine
                 vim
                 〈◊〉
                 a
                 cogitationibus
                 meis
                 responde
                 pro
                 me
                 ,
              
               Lord
               I
               suffer
               violence
               ,
               answer
               thou
               for
               me
               .
               The
               119.
               
               Psalm
               is
               full
               of
               these
               ejaculations
               ,
               and
               every
               one
               of
               them
               is
               a
               prayer
               .
               The
               Lord
               will
               not
               take
               notice
               of
               those
               ascending
               thoughts
               ,
               but
               of
               our
               prayers
               ,
               if
               they
               displease
               us
               ,
               and
               if
               in
               our
               drawing
               neer
               to
               God
               we
               cannot
               drive
               away
               those
               fouls
               from
               our
               sacrifices
               ,
               yet
               if
               we
               have
               a
               care
               to
               prepare
               our
               hearts
               ,
               short
               ejaculations
               will
               be
               effectual
               though
               we
               be
               not
               cleansed
               according
               to
               the
               purification
               of
               the
               sanctuary
               ,
               as
               Hezekiah
               speaks
               2
               Chron.
               30.
               18.
               19.
               
            
             
               2.
               
               Our
               prayers
               must
               be
               constantes
               .
               For
               he
               that
               wavereth
               in
               his
               prayers
               (
               saith
               
               Saint
               James
               )
               is
               like
               a
               wave
               of
               the
               sea
               driven
               and
               tossed
               with
               every
               winde
               ,
               prayer
               is
               
                 Interpres
                 spei
              
               as
               the
               Fathers
               terme
               it
               ,
               and
               hope
               is
               the
               Anchor
               of
               prayer
               and
               if
               
               this
               anchor
               fail
               ,
               we
               shall
               flote
               up
               and
               down
               ,
               nay
               we
               shall
               receive
               nothing
               of
               the
               Lord
               ,
               Tertullian
               calleth
               prayer
               
                 breviarium
                 fidei
              
               the
               abridgement
               of
               our
               faith
               .
               
               Whatsoever
               we
               pray
               for
               according
               to
               Gods
               promise
               ,
               we
               must
               beleeve
               that
               we
               shall
               receive
               it
               .
               for
               as
               one
               saith
               
                 non
                 frustrain
                 Deo
                 positae
                 sunt
                 spes
                 et
                 precs
                 ,
                 quae
              
               
               
                 cum
                 recte
                 fiunt
                 inefficaces
                 esse
                 non
                 possunt
                 ,
              
               Our
               hope
               and
               prayers
               are
               not
               placed
               upon
               God
               in
               vaine
               ,
               which
               cannot
               be
               uneffectual
               when
               they
               are
               in
               either
               aright
               .
            
             
               3.
               
               They
               must
               be
               〈◊〉
               .
               They
               must
               be
               made
               in
               the
               spirit
               of
               humility
               ,
               els
               are
               they
               no
               prayers
               ;
               the
               Hebrews
               call
               such
               prayers
               and
               no
               prayers
               .
               We
               see
               the
               humble
               supplication
               of
               the
               Publican
               was
               accepted
               ,
               when
               the
               vaunting
               prayer
               of
               the
               Pharisee
               was
               rejected
               .
               God
               turns
               himself
               to
               the
               prayer
               of
               the
               poor
               destitute
               .
               
               Saint
               Bernard
               saith
               concerning
               this
               and
               the
               last
               qualification
               ,
               
                 Quando
                 fidelis
                 et
                 humilis
              
               
               
               
                 et
                 〈◊〉
                 〈◊〉
                 ,
                 〈◊〉
                 sine
                 〈◊〉
                 penetrabit
                 ,
                 unde
                 certum
                 est
                 ,
                 quod
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               whensoever
               our
               prayers
               are
               faithful
               ,
               humble
               ,
               and
               fervent
               ,
               we
               may
               be
               assured
               they
               will
               pierce
               the
               heavens
               ,
               〈◊〉
               will
               not
               return
               empty
               .
            
             
               
               4.
               
               Our
               prayer
               must
               not
               be
               absurd
               ,
               
                 oratio
                 sine
                 ratione
              
               ,
               prayer
               without
               reason
               .
               As
               
                 accedere
                 Deum
                 pro
                 pace
                 sine
                 pace
                 :
                 pro
                 remissione
                 peccatorum
                 cum
                 retentione
                 ,
              
               as
               Tertullian
               saith
               ,
               to
               come
               to
               God
               for
               peace
               without
               peace
               ,
               to
               pray
               for
               forgivennsse
               ,
               and
               be
               far
               from
               forgiving
               ourselves
               .
               Our
               Saviour
               sets
               us
               a
               rule
               to
               pray
               ,
               forgive
               us
               ,
               as
               we
               forgive
               others
               ;
               how
               can
               we
               say
               to
               God
               forgive
               me
               ,
               and
               to
               our
               brother
               pay
               me
               ?
               who
               so
               stoppeth
               his
               ears
               at
               the
               cry
               of
               the
               poor
               ,
               he
               shall
               also
               cry
               himself
               ,
               and
               shall
               not
               be
               
               heard
               ,
               as
               the
               wise
               man
               speaks
               .
               If
               there
               be
               a
               receiving
               there
               must
               be
               a
               giving
               .
               When
               you
               pray
               (
               saith
               our
               Saviour
               )
               forgive
               ,
               if
               ye
               have
               ought
               against
               
               any
               ,
               that
               your
               father
               also
               which
               is
               in
               heaven
               may
               forgive
               you
               your
               trespasses
               .
               And
               thus
               our
               prayers
               shall
               be
               reasonable
               ,
               otherwise
               prayer
               withour
               charity
               ,
               is
               as
               they
               call
               it
               ,
               the
               prayer
               of
               Cain
               ,
               who
               offered
               sacrifice
               to
               God
               and
               murthered
               his
               brother
               .
               
            
             
               5.
               
               It
               must
               not
               be
               the
               Bethulians
               prayer
               .
               Help
               must
               come
               within
               five
               dayes
               ,
               or
               els
               farewell
               prayer
               .
               This
               is
               contrary
               to
               our
               Saviours
               rule
               ,
               who
               taught
               men
               to
               
               pray
               ,
               and
               not
               to
               saint
               ;
               and
               to
               the
               Apostles
               ,
               Pray
               without
               ceasing
               .
               Yet
               it
               is
               not
               
               meant
               ,
               that
               we
               should
               ever
               be
               praying
               ,
               and
               doing
               nothing
               else
               ,
               as
               the
               Euchita
               dreamed
               ,
               
               or
               that
               God
               is
               pleased
               with
               many
               words
               ,
               or
               battology
               for
               
                 non
                 in
                 sermone
              
               
               
                 multo
                 sed
                 diuturno
                 offectu
              
               ,
               not
               in
               many
               words
               but
               with
               long
               affection
               ,
               as
               Saint
               Augustine
               .
               
               Nor
               is
               it
               our
               Saviours
               meaning
               in
               the
               parable
               of
               him
               that
               went
               to
               his
               friend
               for
               loaves
               ,
               that
               he
               knocked
               at
               the
               door
               continually
               but
               interpolatim
               ever
               and
               anone
               till
               he
               was
               heard
               ;
               
                 non
                 continua
                 interpellatione
                 ,
                 sed
                 interpolatione
                 ,
              
               our
               prayer
               must
               be
               renewed
               often
               .
               for
               in
               this
               frequency
               and
               continuance
               in
               prayer
               there
               are
               two
               extreames
               to
               be
               avoided
               .
               
            
          
           
             
               1.
               
               First
               that
               which
               Saint
               Augustine
               tells
               us
               was
               in
               the
               Euchites
               ,
               as
               before
               ,
               who
               never
               
               left
               or
               discontinued
               prayer
               ,
               but
               neglected
               all
               other
               duties
               of
               religion
               ;
               which
               was
               condemned
               by
               the
               Church
               as
               an
               heresie
               .
            
             
               2.
               
               The
               other
               is
               that
               which
               Isidore
               mentioneth
               of
               some
               ,
               that
               hold
               ,
               that
               men
               
               were
               onely
               to
               pray
               in
               the
               night
               ,
               and
               to
               spend
               the
               day
               in
               other
               affairs
               .
               These
               are
               like
               our
               noctna
               owles
               that
               never
               cry
               but
               in
               the
               night
               .
               The
               practise
               of
               many
               among
               us
               is
               like
               theirs
               ,
               that
               pray
               not
               but
               when
               they
               are
               in
               their
               beds
               ,
               if
               then
               ;
               both
               these
               must
               be
               avoyded
               ,
               and
               we
               must
               walk
               in
               the
               middle
               way
               .
            
          
           
             There
             may
             be
             a
             defect
             also
             in
             the
             manner
             of
             praying
             ,
             when
             it
             is
             not
             qualified
             so
             as
             we
             have
             above
             specified
             .
             Also
             our
             thanks
             may
             be
             in
             this
             two
             wayes
             defective
             
          
           
             
               1.
               when
               a
               man
               hath
               benefits
               and
               slighteth
               them
               ;
               now
               our
               soule
               is
               dried
               away
               ,
               we
               can
               see
               nothing
               but
               this
               Manna
               .
               It
               was
               the
               Jewes
               fault
               to
               murmur
               unthankfully
               .
               
            
             
               2.
               
               Or
               our
               thanks
               may
               be
               formall
               cold
               ,
               and
               carelesse
               ,
               
                 vsu
                 magis
                 quam
                 sensu
              
               ,
               of
               course
               ,
               and
               not
               from
               a
               true
               sense
               and
               feeling
               :
               such
               sacrifice
               to
               their
               own
               net
               .
               Hab.
               1.
               16.
               
               Naaman
               received
               a
               benefit
               ,
               and
               he
               would
               be
               thankfull
               ,
               for
               when
               one
               talent
               was
               asked
               he
               would
               give
               two
               .
            
          
           
             Now
             because
             prayer
             is
             the
             means
             to
             obtain
             all
             other
             graces
             ,
             it
             cannot
             properly
             be
             said
             to
             have
             means
             to
             obtain
             it
             .
             Yet
             are
             there
             diverse
             helps
             to
             it
             .
          
           
             
               1.
               
               There
               is
               no
               greater
               help
               or
               spur
               to
               prayer
               ,
               then
               the
               consideration
               of
               our
               own
               wants
               ,
               and
               imperfections
               .
               by
               taking
               a
               view
               of
               our
               soules
               ,
               and
               frequent
               examining
               our
               own
               hearts
               ,
               whereby
               we
               come
               to
               see
               the
               evils
               we
               are
               most
               inclinable
               to
               ,
               and
               the
               good
               things
               wee
               want
               .
               This
               knowledge
               and
               sense
               of
               his
               own
               wants
               made
               David
               thirst
               after
               God
               ,
               and
               powre
               out
               his
               soule
               before
               him
               ,
               Psalm
               42.
               1.
               2.
               4.
               5.
               
            
             
               2.
               
               Another
               help
               is
               the
               remembrance
               of
               Gods
               benefits
               to
               us
               .
               King
               David
               was
               so
               well
               versed
               in
               this
               duty
               that
               there
               is
               not
               a
               benefit
               he
               received
               ,
               or
               that
               we
               may
               ,
               but
               that
               there
               is
               a
               Psalm
               for
               it
               psal
               .
               40.
               3.
               
               He
               had
               still
               
                 canticum
                 novum
              
               for
               
                 beneficium
                 novum
              
               ,
               when
               he
               wants
               any
               singular
               benefit
               ,
               then
               he
               reckons
               up
               the
               lesser
               ,
               which
               Saint
               Augustine
               calls
               ,
               
                 colligere
                 fragmenta
              
               ,
               the
               gathering
               up
               the
               fragments
               ,
               and
               these
               he
               made
               great
               account
               of
               ,
               and
               as
               the
               woman
               of
               Canaan
               was
               thankful
               for
               the
               crums
               ,
               Mat.
               15.
               27.
               so
               was
               he
               for
               the
               least
               mercies
               :
               when
               he
               had
               no
               new
               benefits
               then
               he
               takes
               up
               old
               benefits
               and
               makes
               of
               them
               a
               new
               song
               ,
               as
               Psal.
               38.
               and
               70
               and
               rather
               then
               faithe
               remembers
               to
               God
               and
               gives
               thanks
               for
               his
               wonderfull
               forming
               in
               his
               mothers
               womb
               Psal.
               139.
               and
               sometimes
               enlargeth
               himself
               to
               those
               benefits
               that
               are
               common
               to
               all
               the
               world
               ,
               as
               psal
               .
               8.
               19.
               104.
               yea
               to
               the
               very
               wild
               asses
               quenching
               their
               thirst
               in
               the
               wildernes
            
             
               
               3.
               
               Another
               is
               fasting
               and
               alms
               ,
               which
               the
               Fathers
               call
               the
               wings
               of
               prayer
               .
               
                 S.
                 Augustine
              
               saith
               ,
               
                 Jejunium
                 orationis
                 robur
                 ,
                 oratio
                 vis
                 jejunii
                 ,
              
               fasting
               is
               the
               strength
               
               of
               prayer
               ,
               and
               prayer
               the
               like
               of
               fasting
               .
               And
               
                 jejunia
                 &
                 elemosynae
                 orationem
                 juvant
              
               ,
               
               fasting
               and
               alms
               are
               assistants
               to
               prayer
               .
               These
               both
               are
               the
               wings
               that
               prayer
               mounts
               
               up
               by
               .
               
                 Illud
                 hanc
                 corroborat
                 ,
                 haec
                 illud
                 sanctificat
                 ,
              
               as
               fasting
               strengthens
               our
               prayers
               ,
               and
               prayer
               sanctifies
               our
               fast
               ,
               so
               alms
               .
            
             
               4.
               
               If
               our
               own
               prayers
               be
               weak
               ,
               then
               are
               we
               to
               desire
               the
               prayers
               of
               the
               Church
               ,
               according
               to
               S.
               James's
               direction
               .
               
                 Si
                 oratio
                 tua
                 fulmen
                 sit
              
               (
               saith
               one
               )
               
                 ascendat
                 ad
                 coelum
              
               
               
                 sola
                 per
                 se
              
               :
               otherwise
               
                 esto
                 gutta
                 in
                 nube
                 grandinis
              
               ,
               if
               thy
               prayer
               be
               fervent
               ,
               or
               as
               a
               thunderbolt
               ,
               it
               may
               ascend
               to
               heaven
               by
               it self
               ,
               but
               if
               it
               be
               as
               a
               drop
               in
               a
               cloud
               ,
               it
               will
               need
               the
               help
               of
               others
               .
            
             
               5.
               
               If
               none
               of
               all
               these
               help
               ,
               yet
               there
               is
               
                 oratio
                 fidei
              
               ,
               as
               well
               as
               
                 oratio
                 sensus
              
               ,
               though
               I
               cannot
               have
               the
               prayer
               of
               feeling
               ,
               yet
               I
               may
               have
               the
               prayer
               of
               hope
               .
               For
               spiritual
               duties
               are
               likened
               to
               seed
               ,
               of
               which
               harvest
               comes
               not
               presently
               ,
               but
               lie
               in
               the
               〈◊〉
               of
               the
               earth
               till
               the
               time
               that
               the
               Lord
               fructifie
               .
            
          
           
             The
             signes
             of
             praying
             aright
             ,
             or
             that
             our
             prayers
             are
             rightly
             qualified
             ,
             and
             like
             to
             prevail
             ,
             are
             diverse
             .
          
           
             
               1.
               
               Earnestnesse
               of
               the
               soul
               ,
               when
               that
               sends
               out
               sighes
               and
               groans
               unutterable
               ,
               
               
                 gemitibus
                 non
                 sermonibus
                 ,
                 constat
                 hoc
                 negotium
                 ,
              
               this
               businesse
               consists
               not
               in
               words
               but
               groans
               .
            
             
               2.
               
               The
               second
               signe
               is
               ,
               if
               a
               man
               have
               a
               taste
               of
               Gods
               mercy
               in
               the
               remission
               of
               his
               sins
               .
               The
               Prophet
               David
               being
               before
               cast
               down
               ,
               presently
               saith
               ,
               Verily
               God
               hath
               
               heard
               me
               ,
               he
               hath
               attended
               to
               the
               voice
               of
               my
               prayer
               .
               
                 S.
                 Augustine
              
               asketh
               how
               David
               knew
               this
               ,
               and
               answereth
               himself
               ,
               
                 habuit
                 gustum
                 aliquem
                 divinorum
              
               ,
               he
               had
               some
               taste
               that
               God
               had
               forgiven
               him
               his
               sins
               .
            
             
               3.
               
               The
               third
               is
               ,
               when
               a
               man
               continueth
               in
               a
               patient
               waiting
               of
               Gods
               leisure
               ,
               as
               King
               David
               did
               .
               〈◊〉
               till
               God
               came
               to
               him
               he
               would
               walk
               in
               a
               perfect
               heart
               ,
               and
               take
               no
               wicked
               thing
               in
               hand
               ,
               O
               when
               wilt
               thou
               come
               unto
               me
               ,
               saith
               he
               ,
               I
               will
               walk
               
               within
               my
               house
               with
               a
               perfect
               heart
               .
            
          
           
             
               1.
               
               The
               signes
               of
               true
               thankfulnesse
               likewise
               are
               diverse
               .
               The
               first
               is
               ,
               when
               a
               man
               feeleth
               himself
               filled
               with
               marrow
               and
               fatnesse
               ,
               as
               rapt
               with
               consideration
               of
               Gods
               
               favours
               and
               benefits
               .
            
             
               2.
               
               When
               a
               man
               is
               jealous
               of
               his
               own
               ingratitude
               ,
               that
               after
               his
               cleansing
               he
               wallow
               no
               more
               in
               sin
               ,
               and
               lest
               he
               make
               himself
               uncapable
               of
               Gods
               hearing
               his
               prayer
               for
               any
               more
               mercies
               .
               
            
             
               3.
               
               When
               beneficia
               become
               veneficia
               ,
               when
               his
               benefits
               charm
               us
               ,
               and
               make
               us
               
               withstand
               strong
               temptations
               ;
               as
               Joseph
               did
               :
               though
               his
               Mistris
               tempted
               him
               very
               
               strongly
               ,
               yet
               he
               answered
               her
               ,
               My
               Master
               hath
               done
               this
               and
               this
               for
               me
               ,
               how
               can
               I
               then
               do
               this
               great
               wickednesse
               ,
               and
               sin
               against
               God
               ?
               This
               is
               a
               great
               signe
               ,
               that
               a
               man
               is
               truely
               thankful
               unto
               God
               ,
               that
               when
               God
               hath
               bestowed
               his
               benefits
               upon
               him
               ,
               he
               is
               the
               more
               careful
               thereby
               not
               to
               break
               his
               law
               .
            
             
               4.
               
               The
               last
               signe
               is
               ,
               when
               we
               defer
               not
               our
               thanks
               .
               A
               type
               of
               this
               was
               in
               the
               law
               .
               The
               
               sacrifice
               of
               thanksgiving
               was
               to
               be
               eaten
               the
               same
               day
               ,
               not
               kept
               longer
               .
               No
               procrastination
               of
               thanks
               .
               
                 Nihil
                 citius
                 senescit
                 gratia
              
               ,
               nothing
               grows
               old
               sooner
               then
               thanks
               .
            
          
           
             Now
             concerning
             the
             sixth
             rule
             ,
             as
             in
             the
             former
             ,
             we
             are
             to
             procure
             this
             duty
             to
             be
             
             performed
             by
             others
             .
          
           
             
               1.
               
               Saul
               ,
               when
               he
               should
               have
               betaken
               himself
               to
               prayer
               ,
               thought
               the
               enemies
               
               came
               too
               fast
               ,
               and
               not
               only
               layed
               away
               the
               ephod
               himself
               ,
               but
               willed
               the
               Priest
               to
               withdraw
               his
               hand
               ;
               it
               is
               noted
               by
               the
               holy
               Ghost
               to
               Sauls
               infamy
               .
               Therefore
               as
               we
               are
               to
               avoid
               all
               impediments
               to
               our selves
               ,
               so
               are
               we
               not
               to
               discourage
               others
               with
               them
               in
               Job
               .
               Who
               is
               the
               Almighty
               that
               we
               should
               serve
               him
               ,
               and
               what
               profit
               should
               we
               have
               
               if
               we
               pray
               to
               him
               ?
               One
               of
               the
               Fathers
               maketh
               this
               answer
               ,
               
                 Beneficium
                 projicitur
                 ingrato
                 ,
                 collocatur
                 grato
                 ,
              
               a
               good
               turn
               is
               cast
               away
               upon
               an
               unthankful
               man
               ,
               but
               bestowed
               
               upon
               a
               thankful
               person
               .
               He
               is
               kinde
               unto
               the
               unthankful
               and
               evil
               .
            
             
               2.
               
               And
               as
               we
               must
               not
               hinder
               others
               ,
               so
               for
               the
               affirmative
               part
               ,
               the
               invitation
               ,
               we
               have
               Davids
               ,
               and
               it
               is
               in
               the
               beginning
               of
               our
               Liturgie
               ,
               O
               come
               let
               us
               sing
               
               unto
               the
               Lord.
               O
               come
               let
               us
               worship
               and
               fall
               down
               .
               And
               ,
               O
               praise
               the
               Lord
               with
               me
               ,
               and
               let
               us
               magnifie
               his
               name
               together
               .
               But
               especially
               in
               the
               hundred
               
               fourty
               eighth
               Psalm
               ,
               he
               is
               not
               contented
               onely
               to
               the
               company
               of
               men
               in
               this
               duty
               ,
               
               but
               dragons
               ,
               snow
               ,
               fire
               ,
               and
               all
               creatures
               ,
               not
               that
               they
               could
               praise
               the
               Lord
               ,
               but
               that
               there
               is
               not
               the
               basest
               creature
               of
               them
               all
               that
               had
               not
               cause
               enough
               to
               praise
               the
               Lord
               if
               they
               could
               .
               And
               thus
               much
               for
               prayer
               .
            
          
        
         
           
             CHAP.
             XII
             .
          
           
             
               The
               seventh
               vertue
               required
               is
               ,
               Love
               of
               God.
               That
               God
               is
               to
               be
               loved
               .
               Of
               mercenary
               and
               free
               Love.
               The
               excellency
               of
               Love.
               The
               measure
               of
               Love.
               The
               opposites
               to
               the
               Love
               of
               God.
               1.
               
               Love
               of
               the
               world
               .
               2
               Self-love
               .
               3
               Stupidity
               .
               4.
               
               Loathing
               of
               God.
               All
               the
               motives
               of
               Love
               are
               eminently
               in
               God.
               1.
               
               Beauty
               .
               2.
               
               Propinquity
               .
               3.
               
               Benefits
               bestowed
               .
               Six
               signes
               of
               Love.
               Of
               drawing
               others
               to
               Love
               God.
               
            
          
           
             THe
             next
             duty
             is
             Love.
             The
             same
             which
             the
             Apostle
             saith
             of
             the
             Law
             to
             have
             been
             
             for
             a
             time
             till
             the
             promised
             seed
             came
             ,
             may
             be
             said
             concerning
             the
             other
             affections
             and
             their
             actions
             that
             they
             were
             onely
             till
             the
             love
             of
             God
             came
             ,
             of
             which
             the
             Fathers
             say
             ,
             that
             
               occupare
               amorem
            
             ,
             to
             have
             love
             in
             us
             drowneth
             all
             other
             affections
             .
             For
             we
             have
             fear
             first
             ,
             and
             being
             delivered
             from
             that
             we
             feared
             ,
             we
             love
             ,
             and
             being
             heard
             in
             what
             we
             hope
             and
             pray
             for
             ,
             we
             love
             God
             ,
             and
             say
             with
             the
             Prophet
             ,
             
               dilexi
               quia
               audivit
               ,
               &c.
            
             
             I
             love
             the
             Lord
             ,
             because
             he
             hath
             heard
             my
             voice
             .
             
             There
             is
             a
             coherence
             between
             love
             and
             prayer
             .
             We
             have
             formerly
             said
             that
             to
             enjoy
             and
             have
             a
             thing
             ,
             we
             are
             first
             to
             know
             it
             ,
             and
             the
             knowledge
             of
             it
             breeds
             in
             us
             a
             true
             estimate
             of
             it
             ,
             and
             the
             estimate
             of
             a
             thing
             makes
             us
             love
             it
             ,
             so
             
               habere
               Deum
               ,
               est
               scire
            
             to
             possesse
             God
             is
             to
             know
             him
             ,
             and
             this
             knowledge
             breeds
             a
             true
             estimate
             of
             God
             ,
             whereupon
             we
             love
             him
             ;
             for
             according
             to
             our
             estimation
             our
             love
             is
             more
             or
             lesse
             to
             that
             we
             have
             .
          
           
             These
             affections
             of
             fear
             and
             hope
             are
             for
             this
             end
             ,
             that
             when
             God
             hath
             bestowed
             on
             us
             the
             things
             we
             either
             fear
             to
             lose
             or
             hope
             to
             enjoy
             ,
             we
             may
             the
             better
             esteem
             of
             them
             .
             For
             as
             
               cito
               data
               vilescunt
            
             ,
             we
             sleight
             those
             things
             which
             are
             easily
             got
             ,
             when
             we
             can
             but
             ask
             and
             have
             ;
             so
             the
             things
             we
             have
             felt
             the
             want
             of
             so
             long
             ,
             and
             for
             which
             we
             have
             been
             humbled
             ,
             when
             they
             come
             ,
             we
             will
             the
             better
             regard
             them
             ,
             and
             love
             him
             the
             better
             for
             them
             .
          
           
             The
             object
             of
             love
             is
             bonum
             ,
             in
             which
             the
             very
             natural
             reason
             of
             man
             hath
             found
             two
             properties
             :
             viz.
             that
             it
             is
             1.
             
             Communicative
             .
             2.
             
             Attractive
             .
          
           
             
               1.
               
               Every
               good
               is
               desirous
               to
               communicate
               it self
               to
               as
               many
               as
               are
               willing
               and
               meet
               to
               partake
               of
               it
               .
               As
               we
               see
               in
               the
               Sun
               and
               other
               celestial
               bodies
               in
               the
               natural
               elements
               ;
               so
               there
               is
               in
               God
               a
               quality
               of
               desiring
               to
               communicate
               his
               goodnesse
               :
               and
               indeed
               it
               was
               the
               cause
               why
               he
               created
               all
               things
               ,
               to
               have
               a
               church
               ,
               and
               to
               shew
               his
               glory
               and
               mercy
               on
               it
               .
               So
               that
               the
               minde
               of
               man
               seeing
               this
               nature
               in
               God
               ,
               consequently
               hath
               a
               desire
               to
               it
               ,
               and
               that
               desire
               goeth
               so
               far
               ,
               till
               it
               come
               to
               a
               conjunction
               ,
               and
               that
               to
               an
               union
               ,
               
                 ita
                 conjungi
                 〈◊〉
                 uniantur
              
               ;
               because
               by
               the
               union
               of
               two
               good
               things
               there
               will
               come
               good
               to
               the
               desirer
               ,
               which
               he
               had
               not
               before
               ,
               and
               whereby
               he
               is
               made
               better
               .
            
             
               2.
               
               Secondly
               ,
               it
               hath
               
                 vim
                 attractivam
              
               .
               It
               hath
               been
               said
               ,
               that
               if
               inferiour
               things
               be
               coupled
               and
               united
               with
               things
               of
               more
               excellent
               nature
               ,
               they
               are
               thereby
               made
               more
               noble
               .
               As
               a
               potsheard
               being
               covered
               with
               gold
               .
               As
               on
               the
               other
               side
               ,
               things
               which
               are
               excellent
               being
               joyned
               with
               viler
               ,
               are
               made
               more
               abject
               :
               as
               the
               minde
               of
               man
               with
               inferiour
               creatures
               .
               And
               there
               can
               be
               nothing
               which
               can
               make
               the
               minde
               more
               transcendent
               ,
               then
               the
               conjunction
               of
               it
               with
               that
               which
               in
               it self
               is
               all
               good
               ,
               and
               containeth
               all
               good
               things
               ,
               and
               that
               for
               ever
               ,
               and
               from
               hence
               ariseth
               this
               attractive
               property
               and
               force
               :
               for
               in
               every
               good
               there
               is
               that
               force
               ,
               which
               allureth
               .
               And
               therefore
               to
               shew
               us
               this
               good
               ,
               it
               is
               nececessary
               that
               faith
               and
               knowledge
               precede
               .
               
                 Bonum
                 non
                 amatur
              
               (
               as
               the
               School-men
               say
               )
               
                 quod
                 non
                 cognoscitur
              
               ,
               the
               good
               that
               is
               not
               known
               ,
               cannot
               be
               loved
               .
               For
               if
               it
               were
               known
               (
               it
               being
               the
               natural
               desire
               of
               all
               to
               be
               better
               )
               we
               should
               love
               it
               ,
               to
               be
               the
               better
               by
               it
               .
               It
               is
               therefore
               well
               said
               ,
               That
               good
               things
               have
               no
               greater
               enemy
               then
               ignorance
               .
               Knowledge
               and
               faith
               then
               (
               as
               is
               said
               )
               shewing
               
               us
               this
               good
               ,
               love
               will
               be
               stirred
               up
               in
               us
               ,
               and
               then
               follows
               
                 unio
                 affectus
              
               the
               union
               of
               the
               affection
               ,
               all
               that
               we
               can
               have
               here
               ;
               and
               in
               the
               life
               to
               come
               ,
               instead
               of
               this
               fruition
               by
               faith
               ,
               fruition
               by
               cleer
               vision
               .
            
          
           
             There
             are
             two
             sorts
             of
             love
             .
             1.
             
             
               Amor
               mercenarius
            
             ,
             a
             mercenary
             love
             .
             2.
             
             
               Amor
               gratuitus
            
             ,
             a
             free
             love
             .
          
           
             They
             are
             distinguished
             thus
             :
             when
             a
             man
             loves
             his
             meat
             and
             drink
             ,
             and
             when
             he
             loves
             his
             friend
             or
             brother
             ;
             it
             is
             certain
             these
             loves
             are
             not
             all
             one
             :
             in
             the
             one
             there
             is
             a
             desire
             to
             have
             the
             thing
             loved
             ,
             that
             he
             may
             make
             use
             of
             it
             for
             his
             own
             benefit
             ,
             for
             the
             present
             ,
             not
             caring
             what
             becomes
             of
             it
             after
             ;
             but
             his
             love
             to
             his
             friend
             ,
             is
             to
             do
             him
             good
             ,
             for
             himself
             ,
             or
             for
             his
             own
             sake
             ;
             and
             it
             includes
             in
             it
             
               bene
               velle
               ,
               &
               bene
               facere
               ,
            
             to
             wish
             him
             good
             ,
             and
             to
             do
             him
             good
             :
             in
             the
             former
             á
             man
             looks
             at
             himself
             ,
             and
             his
             own
             good
             onely
             ,
             in
             the
             other
             at
             his
             good
             whom
             he
             loves
             ;
             the
             first
             is
             ,
             
               amor
               concupiscentiae
            
             ,
             the
             other
             
               amor
               amicitiae
            
             .
             The
             Philosopher
             distinguishes
             them
             by
             
               Vnde
               ,
               &
               Quo
            
             ,
             whence
             and
             whither
             .
             In
             the
             first
             love
             the
             question
             is
             made
             by
             Quo
             ,
             in
             the
             other
             by
             Vnde
             .
             In
             the
             first
             we
             ask
             ,
             what
             good
             comes
             to
             us
             by
             it
             :
             in
             the
             other
             ,
             what
             good
             it
             hath
             in
             it self
             ,
             though
             it
             be
             no
             benefit
             to
             us
             .
             The
             one
             hath
             an
             eye
             that
             looks
             inward
             on
             our selves
             ,
             the
             other
             outward
             upon
             others
             .
             Yet
             these
             two
             though
             they
             may
             be
             distinguished
             ,
             yet
             are
             not
             alwayes
             divided
             :
             for
             the
             one
             oft-times
             is
             the
             beginning
             of
             the
             other
             ,
             both
             in
             our
             loves
             to
             God
             and
             man
             ;
             for
             those
             that
             have
             been
             beneficial
             to
             us
             ,
             though
             we
             love
             them
             at
             first
             for
             the
             benefits
             we
             receive
             by
             them
             ,
             yet
             afterwards
             we
             come
             to
             love
             them
             for
             themselves
             .
          
           
             1.
             
             The
             first
             ariseth
             from
             hope
             .
             Because
             a
             man
             being
             cast
             down
             by
             fear
             ,
             conceives
             hope
             upon
             Gods
             promises
             ,
             then
             sending
             forth
             prayer
             receiveth
             fruit
             ,
             and
             saith
             ,
             
             Praised
             be
             the
             Lord
             ,
             for
             he
             hath
             heard
             the
             voice
             of
             my
             humble
             petition
             .
             And
             thou
             hast
             given
             me
             my
             hearts
             desire
             :
             which
             fruit
             stirreth
             up
             the
             first
             love
             ,
             and
             this
             
               amor
               concupiscentiae
            
             ,
             the
             love
             of
             concupiscence
             ,
             which
             goes
             before
             
               〈◊〉
               gratuitum
            
             ,
             free
             love
             ;
             for
             as
             the
             Apostle
             saith
             ,
             that
             is
             not
             first
             which
             is
             spiritual
             ,
             but
             that
             which
             is
             natural
             ,
             or
             carnal
             ;
             and
             then
             that
             which
             is
             spiritual
             :
             so
             free
             love
             of
             God
             for
             himself
             is
             not
             first
             ,
             but
             first
             we
             love
             him
             for
             his
             benefits
             ,
             and
             then
             for
             himself
             ,
             and
             this
             is
             true
             love
             .
             Therefore
             it
             is
             said
             that
             〈◊〉
             vertues
             ,
             of
             clemency
             ,
             affability
             ,
             liberality
             ,
             &c.
             were
             greater
             then
             Cato's
             ,
             of
             justice
             and
             fidelity
             in
             his
             dealings
             ;
             because
             the
             former
             looked
             at
             the
             good
             of
             others
             ,
             these
             reflected
             upon
             himself
             ,
             and
             his
             own
             good
             .
             That
             which
             is
             natural
             will
             be
             first
             ,
             〈◊〉
             before
             amicitia
             ,
             or
             benevolentia
             ,
             and
             this
             is
             the
             inchoation
             of
             the
             other
             .
             Perfect
             love
             is
             not
             attained
             at
             first
             ;
             for
             
               nemo
               repente
               fit
               summus
            
             ;
             now
             
               S.
               Chrysostome
            
             wondreth
             how
             men
             can
             slip
             themselves
             out
             of
             this
             love
             :
             for
             if
             they
             will
             love
             any
             for
             his
             benefits
             ,
             none
             bids
             fairer
             for
             this
             
               amor
               mercenarius
            
             then
             God
             ;
             for
             he
             offereth
             for
             it
             the
             kingdom
             of
             heaven
             .
             The
             Fathers
             compare
             fear
             to
             the
             wildernesse
             ,
             and
             these
             two
             degrees
             of
             love
             to
             the
             land
             of
             promise
             ;
             this
             mercenary
             love
             to
             that
             part
             of
             it
             ,
             which
             lay
             beyond
             Jordan
             ,
             and
             the
             other
             to
             that
             part
             upon
             which
             Sion
             and
             Jerusalem
             stood
             .
             For
             
               amor
               gratuitus
            
             which
             looks
             not
             at
             reward
             ,
             Saint
             Bernard
             saith
             ,
             that
             
               Deus
               nunquam
               sine
               praemio
               diligitur
            
             ,
             our
             love
             to
             God
             is
             never
             unrewarded
             ,
             though
             
               sine
               intuitu
               praemii
               diligendus
               est
            
             ,
             he
             ought
             to
             be
             loved
             without
             looking
             at
             the
             reward
             .
             The
             Apostle
             respected
             his
             own
             commodity
             so
             little
             ,
             that
             he
             wished
             himself
             accursed
             ,
             that
             the
             glory
             of
             God
             might
             shine
             in
             the
             salvation
             
             of
             Israel
             .
             It
             is
             lawful
             to
             love
             God
             for
             his
             benefits
             ,
             for
             God
             uses
             them
             as
             motives
             to
             stir
             us
             up
             to
             love
             him
             ,
             and
             the
             best
             of
             Gods
             servants
             have
             so
             practised
             :
             Moses
             looked
             at
             the
             recompence
             .
             Hebrews
             11.
             but
             we
             must
             not
             rest
             there
             ,
             nor
             love
             him
             onely
             or
             chiefly
             for
             them
             ,
             but
             for
             himself
             ;
             otherwise
             we
             love
             not
             him
             but
             our selves
             :
             
               ratio
               diligendi
               est
               Deus
               ipse
               ,
               modus
               sine
               modo
               ,
            
             the
             cause
             of
             our
             love
             must
             be
             God
             himself
             ,
             and
             the
             measure
             without
             measure
             ,
             saith
             
               S.
               Bernard
            
             .
          
           
             Some
             divide
             love
             into
             
               Quoniam
               ,
               &
               Tametsi
            
             ,
             Because
             ,
             and
             Although
             .
          
           
             1.
             
             The
             first
             is
             that
             which
             is
             called
             mercenarius
             .
             I
             love
             the
             Lord
             ,
             saith
             the
             Psalmist
             ,
             and
             why
             ?
             He
             is
             my
             defence
             .
             Psalm
             18.
             1.
             
             And
             in
             another
             place
             ,
             Because
             he
             heard
             my
             voice
             :
             yet
             seeing
             David
             did
             not
             love
             God
             onely
             or
             chiefly
             for
             his
             benefits
             ,
             his
             love
             was
             not
             properly
             mercenary
             ,
             but
             true
             ,
             though
             not
             perfect
             .
          
           
           
             To
             shew
             the
             excellency
             of
             love
             ,
             
               S.
               Paul
            
             hath
             a
             whole
             chapter
             ,
             wherein
             he
             prefers
             
             it
             above
             all
             other
             vertues
             :
             and
             saith
             in
             effect
             .
             If
             a
             man
             for
             his
             knowledge
             and
             elocution
             might
             be
             compared
             with
             Angels
             ,
             and
             by
             his
             faith
             were
             able
             to
             remove
             mountains
             ,
             and
             by
             his
             liberality
             had
             relieved
             the
             poor
             with
             all
             his
             estate
             ,
             and
             for
             his
             constancy
             had
             suffered
             martyrdome
             ,
             yet
             were
             all
             these
             vertues
             little
             worth
             ,
             except
             they
             were
             joyned
             with
             the
             love
             of
             God.
             And
             in
             the
             end
             of
             the
             Chapter
             after
             
             this
             general
             commendation
             of
             love
             ,
             he
             prefers
             it
             in
             particular
             above
             Faith
             and
             Hope
             .
          
           
             1.
             
             If
             we
             take
             the
             dimension
             of
             it
             ,
             it
             is
             greatest
             both
             in
             breadth
             and
             length
             of
             all
             other
             .
             For
             whereas
             Faith
             and
             Hope
             ,
             are
             restrained
             within
             the
             bounds
             of
             mens
             persons
             and
             to
             singulars
             ,
             this
             dilateth
             it self
             and
             extendeth
             both
             to
             God
             and
             man
             in
             
             general
             ,
             to
             our selves
             ,
             our
             friends
             ,
             yea
             to
             our
             enemies
             .
             
               S.
               Augustine
            
             saith
             ,
             
               Beatus
               qui
               amat
               te
               ,
               &
               amicum
               in
               te
               ,
               &
               inimicum
               propter
               te
               ,
            
             blessed
             is
             he
             that
             loves
             thee
             ,
             and
             his
             friend
             in
             thee
             ,
             and
             his
             enemy
             for
             thee
             .
             And
             this
             is
             the
             latitude
             .
          
           
             2.
             
             In
             longitude
             also
             .
             For
             whereas
             the
             other
             are
             but
             in
             us
             in
             the
             nature
             of
             a
             lease
             ,
             but
             for
             terme
             of
             life
             ,
             the
             gift
             of
             love
             shall
             be
             as
             a
             free
             hold
             ,
             and
             continue
             for
             ever
             
             in
             heaven
             .
             Our
             Saviour
             maketh
             both
             the
             Law
             and
             Prophets
             to
             consist
             of
             one
             Commandment
             ,
             namely
             Love.
             And
             the
             Apostle
             reduceth
             all
             to
             one
             head
             ,
             and
             if
             there
             were
             any
             other
             Commandment
             ,
             it
             is
             briefly
             comprehended
             in
             this
             of
             love
             .
             And
             it
             is
             our
             Saviours
             
               mandatum
               novum
            
             ;
             admit
             that
             all
             the
             old
             Commandments
             were
             cancelcelled
             ,
             
             yet
             this
             new
             commandment
             ties
             us
             to
             the
             duties
             of
             all
             .
             And
             indeed
             
               S.
               John
            
             
             saith
             ,
             (
             commending
             this
             duty
             ,
             )
             Brethren
             I
             write
             no
             new
             commandment
             unto
             you
             ,
             but
             an
             old
             Commandment
             ;
             for
             both
             the
             old
             and
             new
             are
             all
             one
             .
             There
             is
             both
             in
             the
             
             old
             and
             the
             new
             a
             Diliges
             ,
             thou
             shalt
             love
             .
          
           
             But
             that
             which
             is
             beyond
             all
             these
             ,
             and
             imposeth
             a
             necessity
             upon
             us
             to
             observe
             it
             is
             ,
             that
             whereasnone
             of
             the
             other
             vertues
             are
             mutual
             or
             reciprocal
             ,
             nor
             indeed
             are
             properly
             said
             to
             be
             in
             God
             at
             all
             ,
             as
             faith
             ,
             hope
             ,
             &c.
             this
             is
             :
             here
             is
             
               〈◊〉
               〈◊〉
            
             :
             if
             he
             reprove
             us
             ,
             we
             must
             not
             reprove
             him
             ;
             if
             he
             promise
             and
             threaten
             ,
             we
             cannot
             promise
             or
             threaten
             again
             ;
             but
             if
             God
             love
             us
             ,
             we
             must
             love
             him
             again
             .
             
               S.
               Gregory
            
             saith
             ,
             
               Magnum
               est
               vinculum
               charitatis
               ,
               quo
               &
               ipse
               Deus
               se
               ligari
               voluit
               ,
            
             the
             bond
             of
             love
             is
             great
             ,
             with
             which
             even
             God
             himself
             was
             content
             to
             be
             bound
             .
             And
             
               S.
               Bernard
            
             saith
             of
             it
             ,
             that
             
               solus
               triumphat
               de
               Deo
            
             ,
             it
             onely
             triumphs
             over
             God
             ;
             and
             addes
             ,
             
               Nescis
               quid
               majus
               dici
               debeat
               in
               laudem
               tuam
               ,
               O
               charitas
               ,
               deduxit
               Deum
               de
               Coelo
               ,
               hominem
               invexit
               in
               Coelum
               ,
               hominem
               Deo
               reconciliasti
               ,
               &
               Deum
               homini
               placasti
               ,
            
             thou
             knowest
             not
             ,
             O
             love
             ,
             what
             may
             be
             more
             said
             in
             thy
             praise
             ;
             it
             brought
             God
             from
             heaven
             ,
             and
             carried
             man
             thither
             ;
             thou
             didst
             reconcile
             man
             to
             God
             ,
             and
             pacifiedst
             God
             with
             man.
             And
             therefore
             as
             on
             the
             one
             side
             we
             are
             to
             consider
             how
             willing
             God
             is
             that
             his
             affection
             should
             grow
             in
             us
             ,
             so
             are
             we
             to
             weigh
             what
             God
             on
             his
             part
             hath
             done
             to
             stir
             us
             up
             to
             it
             .
             The
             heathen
             could
             say
             ,
             
               magnes
               amoris
               amor
            
             ,
             the
             Loadstone
             of
             love
             is
             love
             ;
             nothing
             is
             more
             effectual
             to
             attract
             love
             then
             love
             .
             And
             in
             that
             God
             hath
             not
             failed
             on
             his
             part
             .
             S.
             Bernard
             expresseth
             to
             
             the
             full
             ,
             in
             these
             six
             points
             .
             
               Quod
               prior
               dilexit
               nos
               ,
               tantus
               ,
               tantillos
               ,
               tales
               ,
               tantum
               ,
               gratis
            
             ;
             that
             he
             loved
             us
             first
             ,
             being
             so
             great
             ,
             we
             so
             little
             ,
             such
             kinde
             of
             creatures
             ,
             so
             much
             ,
             and
             without
             any
             respect
             to
             himself
             .
          
           
             
               1.
               
               
                 Prior.
                 S.
                 John
              
               proves
               this
               point
               .
               Herein
               is
               love
               ,
               not
               that
               we
               loved
               him
               ,
               but
               that
               
               he
               loved
               us
               .
               It
               was
               not
               our
               love
               first
               to
               him
               that
               caused
               him
               to
               send
               his
               Son
               to
               be
               a
               propitiation
               for
               our
               sins
               ,
               but
               his
               first
               to
               us
               .
               
                 S.
                 Augustine
              
               saith
               ,
               
                 Nulla
                 major
                 est
                 ad
                 amorem
                 〈◊〉
                 ,
                 quam
                 praevenire
                 amando
                 ,
                 &
                 nimis
                 durus
                 est
                 animus
                 ,
                 qui
                 se
                 〈◊〉
              
               
               
                 nolebat
                 impendere
                 ,
                 nolit
                 rependere
              
               ,
               there
               is
               no
               greater
               alluring
               to
               love
               ,
               then
               to
               anticipate
               by
               loving
               ,
               and
               that
               heart
               is
               too
               hard
               which
               will
               not
               requite
               ,
               though
               not
               love
               first
               .
            
             
               2.
               
               Tantus
               .
               Of
               Gods
               tantus
               we
               may
               rest
               our selves
               upon
               
                 S.
                 Augustine
              
               ,
               and
               go
               no
               further
               .
               
                 Tantus
                 ut
                 non
                 liceat
                 conari
                 exprimere
                 quantus
                 ,
              
               so
               great
               that
               it
               is
               not
               lawful
               to
               endeavour
               to
               expresse
               his
               greatnesse
               :
               it
               transcends
               all
               the
               learning
               and
               witt
               of
               man
               to
               expresse
               his
               greatnesse
               ;
               and
               yet
               he
               condiscends
               so
               low
               as
               to
               love
               us
               .
            
             
               3.
               
               Tantillos
               .
               Worms
               and
               no
               men
               .
               This
               we
               see
               in
               Job
               ,
               and
               in
               the
               Prophet
               David
               ;
               
               and
               being
               but
               worms
               he
               loved
               us
               :
               Nay
               further
               ,
               as
               the
               Apostle
               speaks
               ,
               
                 cum
                 nondum
              
               
               essemus
               ,
               being
               not
               yet
               born
               ;
               we
               cannot
               be
               lesse
               then
               not
               to
               be
               at
               all
               ,
               and
               yet
               ,
               even
               then
               
               he
               loved
               us
               ,
               when
               we
               were
               not
               .
            
             
               
               4.
               
               Tales
               .
               when
               we
               had
               estranged
               cur
               selves
               from
               him
               and
               served
               his
               enemies
               
               then
               he
               loved
               us
               ;
               nay
               when
               we
               were
               our selves
               his
               enemies
               .
            
             
               5.
               
               Tantum
               .
               Saint
               Chrysostame
               upon
               that
               of
               Saint
               John
               ,
               [
               God
               so
               loved
               the
               world
               ]
               
               In
               comparison
               of
               Gods
               love
               with
               others
               ,
               all
               adverbs
               may
               be
               left
               out
               ,
               no
               sicut
               to
               this
               
               sic
               ,
               The
               Apostle
               may
               well
               call
               it
               great
               love
               .
               He
               spared
               not
               his
               own
               Son
               but
               delivered
               
               him
               up
               for
               us
               all
               .
               This
               for
               Gods
               tantum
               .
            
          
           
             2.
             
             God
             the
             Son
             hath
             his
             tantum
             too
             .
             For
             our
             sakes
             he
             left
             heaven
             ,
             the
             Society
             of
             God
             the
             Father
             ,
             Angels
             and
             Saints
             ,
             and
             endured
             upon
             earth
             .
             1.
             
             Infamy
             .
             2.
             
             Poverty
             ,
             3.
             
             Sicknes
             .
             4.
             
             Enmity
             .
             5.
             death
             .
             The
             Philosophers
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             five
             fearefull
             things
             .
          
           
             
               1.
               
               He
               had
               ignominy
               and
               reproch
               ;
               and
               that
               not
               onely
               while
               he
               lived
               ,
               as
               the
               
               Pharisees
               slandered
               him
               to
               deale
               in
               sorcery
               ,
               to
               cast
               out
               Devils
               in
               the
               Devils
               name
               ,
               but
               when
               he
               was
               dead
               too
               .
               The
               same
               Pharisees
               told
               Pilate
               
               that
               he
               was
               an
               impostor
               and
               deceiver
               :
               He
               was
               despised
               ,
               saith
               the
               Prophet
               .
            
             
               2.
               
               For
               the
               want
               of
               necessaries
               you
               may
               take
               his
               own
               word
               ,
               that
               he
               was
               in
               worse
               case
               then
               souls
               and
               beasts
               .
               Foxes
               have
               holes
               ,
               and
               birds
               of
               the
               aire
               have
               nests
               ;
               but
               the
               
               Son
               of
               man
               hath
               not
               where
               to
               lay
               his
               head
               .
            
             
               3.
               
               For
               his
               infirmities
               .
               The
               Prophet
               Esay
               describes
               them
               at
               large
               long
               before
               his
               suffering
               them
               .
               He
               was
               wounded
               for
               us
               ,
               and
               by
               his
               stripes
               we
               are
               healed
               ,
               &c.
               
            
             
               4.
               
               He
               was
               hated
               above
               all
               others
               ,
               as
               we
               may
               read
               in
               the
               whole
               story
               of
               
               his
               life
               .
               Though
               he
               did
               much
               good
               and
               many
               miracles
               among
               them
               ,
               yet
               
               they
               so
               persecuted
               him
               ,
               that
               ost
               times
               they
               were
               ready
               to
               stone
               him
               ,
               and
               never
               left
               him
               till
               they
               brought
               him
               to
               the
               last
               part
               of
               the
               five
               ,
               which
               he
               suffered
               upon
               earth
               .
            
             
               5.
               
               And
               that
               was
               death
               .
               This
               also
               he
               suffered
               for
               love
               of
               us
               .
               And
               greater
               love
               
               then
               this
               hath
               no
               man
               ,
               then
               to
               lay
               down
               his
               life
               for
               his
               friend
               ;
               yet
               Christ
               suffered
               a
               shameful
               death
               for
               us
               ,
               that
               hated
               him
               ,
               and
               were
               his
               enemies
               ;
               and
               as
               the
               Apostle
               saith
               ,
               hereby
               (
               if
               all
               other
               signes
               of
               his
               love
               move
               us
               not
               )
               perceive
               we
               
               his
               love
               ,
               because
               he
               laid
               down
               his
               life
               for
               us
               .
               And
               in
               this
               particular
               is
               that
               in
               the
               Canticles
               confirmed
               ,
               love
               is
               as
               strong
               as
               death
               :
               such
               love
               is
               perfect
               
               love
               .
            
          
           
             3.
             
             The
             holy
             Ghost
             is
             not
             without
             his
             Tantum
             .
             For
             after
             the
             Passion
             of
             our
             Saviour
             ,
             when
             Christ
             was
             ascended
             ,
             he
             vouchsafed
             to
             come
             and
             dwell
             among
             us
             ,
             and
             among
             other
             his
             graces
             to
             shed
             his
             love
             abroad
             in
             our
             hearts
             ,
             and
             to
             make
             his
             
             residence
             with
             us
             to
             the
             worlds
             end
             .
          
           
             And
             here
             we
             may
             judge
             between
             God
             and
             our selves
             ,
             God
             may
             refer
             it
             to
             us
             ,
             whether
             he
             hath
             left
             any
             thing
             undone
             ,
             that
             he
             might
             have
             done
             ,
             to
             testifie
             his
             love
             
             to
             us
             .
          
           
             6.
             
             Gratis
             ,
             he
             loved
             us
             without
             expectancy
             of
             any
             reward
             from
             us
             ;
             we
             have
             nothing
             that
             can
             better
             him
             ,
             nothing
             at
             all
             .
             Our
             goods
             (
             or
             ought
             else
             )
             are
             nothing
             to
             him
             .
             The
             Prophet
             demands
             ,
             what
             reward
             shall
             I
             give
             unto
             the
             Lord
             ?
             nothing
             
             but
             love
             for
             love
             .
             Saint
             Bernard
             upon
             that
             Psalm
             is
             of
             the
             same
             opinion
             ,
             
               non
               est
               melius
            
             
             
               nec
               decentius
               ,
               quam
               per
               dilectionem
               rependere
               quodper
               dilectionem
               datum
               est
               ,
            
             there
             is
             no
             better
             or
             more
             decent
             thing
             then
             to
             repay
             that
             which
             is
             given
             lovingly
             ,
             by
             love
             .
             For
             as
             S.
             Augustine
             saith
             ,
             
               Quid
               est
               home
               ,
               quod
               amaxi
               vis
               ab
               〈◊〉
               ,
               et
               si
               non
               amet
               te
               ,
               minavis
               ingentem
               poenam
               ?
               Annon
               panasatis
               magna
               est
               non
               amare
               te
               ,
            
             what
             is
             man
             ,
             that
             thou
             desirest
             to
             be
             loved
             by
             him
             ,
             and
             that
             thou
             shouldest
             threaten
             to
             punish
             '
             him
             for
             not
             loving
             thee
             ?
             Is
             it
             not
             punishment
             enough
             not
             to
             love
             thee
             .
             There
             needs
             no
             punishment
             to
             sorce
             us
             to
             love
             our
             meat
             and
             drink
             ,
             and
             other
             natural
             things
             ,
             and
             yet
             we
             see
             that
             to
             bring
             us
             to
             the
             love
             of
             that
             which
             is
             supernatural
             we
             need
             threats
             and
             rewards
             ;
             so
             resractory
             is
             our
             nature
             .
          
           
             And
             now
             we
             come
             to
             that
             which
             is
             commanded
             (
             by
             the
             first
             rule
             )
             which
             is
             love
             ;
             whether
             it
             be
             1.
             ,
             
               amore
               naturali
            
             ,
             the
             natural
             affection
             ,
             which
             is
             from
             God
             ,
             and
             consequently
             is
             by
             nature
             due
             to
             God
             :
             for
             to
             love
             him
             
               a
               quo
               potentiam
               habemus
               amandi
            
             ,
             is
             but
             equitable
             .
             Whether
             it
             be
             2.
             
               amore
               delectus
            
             ,
             with
             a
             love
             of
             election
             ;
             for
             when
             we
             have
             summed
             up
             all
             the
             objects
             in
             the
             world
             together
             ,
             we
             shall
             finde
             nothing
             to
             be
             beloved
             so
             much
             as
             God.
             Or
             whether
             it
             be
             3.
             
               amore
               
               infuso
            
             ,
             he
             it
             is
             that
             hath
             shed
             this
             love
             into
             our
             hearts
             ,
             and
             it
             is
             fit
             ,
             that
             he
             which
             
             hath
             scattered
             ,
             should
             gather
             that
             which
             he
             hath
             scattered
             .
             The
             wicked
             servant
             can
             
             tell
             us
             so
             much
             .
          
           
             Now
             this
             love
             and
             the
             measure
             thereof
             ,
             as
             it
             proceedeth
             freely
             ,
             is
             branched
             into
             ,
             1.
             
             Desiderium
             ,
             2.
             
             Gaudium
             3.
             
             Zelus
             ,
             desire
             ,
             and
             joy
             ,
             and
             Zeale
             .
             1.
             
             A
             desire
             of
             God
             ,
             while
             we
             feel
             not
             the
             assurance
             of
             his
             spirit
             in
             us
             ;
             and
             then
             we
             complain
             with
             the
             Prophet
             ,
             like
             as
             the
             hart
             desireth
             the
             water-brooks
             ,
             so
             longeth
             my
             soul
             &c.
             2.
             
             
             The
             other
             of
             joy
             remaineth
             ,
             when
             this
             desire
             is
             fulfilled
             ;
             
               cum
               〈◊〉
               desiderium
               ,
               posuit
               gaudium
               ,
            
             this
             desire
             wrought
             in
             our
             hearts
             by
             the
             holy
             Ghost
             produceth
             those
             fruits
             mentioned
             Galat.
             5.
             22.
             
             Joy
             ,
             peace
             &c.
             
             And
             when
             our
             desire
             is
             hindred
             that
             it
             cannot
             be
             obtained
             ,
             then
             cometh
             3.
             
             
               Zeale
               .
               Jra
               est
               vindex
               laesi
               〈◊〉
               ,
            
             anger
             is
             the
             revenger
             of
             desire
             not
             satisfied
             :
             and
             this
             is
             called
             
               sacra
               〈◊〉
            
             ,
             an
             holy
             boyling
             of
             grief
             and
             anger
             incensed
             against
             all
             impediments
             :
             and
             it
             is
             one
             of
             the
             signes
             of
             love
             ,
             for
             
               quinon
               Zelat
               ,
               non
               amat
            
             ,
             he
             that
             is
             not
             zealous
             loveth
             not
             .
             He
             that
             can
             discern
             the
             impediments
             to
             Gods
             glory
             ,
             and
             not
             be
             desirous
             and
             earnest
             to
             remove
             them
             ,
             hath
             no
             love
             in
             him
             .
          
           
             The
             measure
             of
             this
             love
             must
             extend
             to
             this
             height
             ,
             as
             to
             be
             ready
             to
             hate
             parents
             ,
             those
             that
             depend
             upon
             us
             ,
             yea
             our
             own
             souls
             ,
             if
             they
             could
             come
             in
             competition
             with
             it
             ,
             as
             Saint
             Luke
             hath
             it
             ;
             but
             Saint
             Matthew
             in
             more
             gentle
             
             termes
             ,
             he
             that
             loveth
             father
             or
             mother
             ,
             son
             or
             daughter
             more
             then
             God
             is
             not
             
             worthy
             of
             him
             ,
             that
             is
             ,
             when
             their
             commands
             contradict
             Gods
             ,
             they
             must
             reject
             them
             .
          
           
             The
             law
             saith
             ,
             that
             we
             must
             love
             the
             Lord
             with
             all
             our
             heart
             ,
             with
             all
             our
             mind
             ,
             
             with
             all
             our
             strength
             ,
             and
             with
             all
             our
             soul.
             As
             the
             heart
             is
             said
             improperly
             to
             beleeve
             ,
             so
             is
             the
             minde
             said
             no
             lesse
             improperly
             to
             love
             ;
             yet
             here
             love
             is
             ascribed
             to
             all
             parts
             and
             faculties
             ,
             which
             must
             all
             concur
             to
             the
             love
             of
             God
             ,
             either
             directly
             or
             by
             consequence
             ,
             either
             
               per
               actum
               olicitum
            
             or
             imperatum
             ,
             as
             the
             Schools
             speak
             .
             Saint
             Bernard
             hath
             this
             meditation
             
               Quia
               fecisti
               me
               ,
               ideo
               me
               tibi
               debeo
               ,
               〈◊〉
               〈◊〉
               cum
               renovasti
               ,
               quantum
               ?
               Dicto
               me
               fecisti
               ,
               sed
               renovasti
               me
               multis
               dictis
               ,
               factis
               ,
               passis
               .
            
             The
             remaking
             cost
             more
             then
             the
             making
             ;
             and
             with
             this
             second
             making
             came
             the
             gift
             of
             God
             himself
             .
             
               Nisi
               dedisset
               se
            
             (
             saith
             the
             same
             father
             )
             
               non
               reddidisset
               te
               .
               Si
               me
               solum
               mihi
               reddidisset
               ,
               potui
               me
               illi
               denuo
               :
               at
               cumse
               mihi
               ,
               quid
               illi
               reddam
               ?
            
             If
             he
             had
             given
             me
             to
             my self
             ,
             I
             could
             have
             given
             my self
             to
             him
             again
             ,
             but
             giving
             himself
             to
             me
             ,
             if
             I
             would
             give
             my self
             to
             him
             a
             thousand
             times
             ,
             it
             were
             not
             sufficient
             recompence
             for
             such
             a
             gift
             .
             Yet
             this
             is
             to
             our
             comfort
             which
             he
             addes
             .
             
               Etiam
               si
               non
               possum
               amare
               ultra
               quod
               possum
               ,
               si
               possim
               velim
               :
               et
               si
               minus
               reddo
               ,
               quia
               minor
               sum
               ,
               quia
               tamen
               tota
               anima
               diligit
               ,
               〈◊〉
               deest
               ubi
               totum
               est
               ,
            
             Although
             I
             could
             not
             love
             beyond
             my
             ability
             ,
             yet
             if
             I
             could
             I
             would
             :
             and
             if
             I
             render
             lesse
             because
             I
             am
             lesse
             ,
             yet
             because
             I
             love
             with
             all
             my
             soul
             ,
             I
             want
             nothing
             ,
             which
             is
             all
             that
             God
             requireth
             ,
             and
             we
             must
             labour
             to
             attain
             to
             .
          
           
             Now
             for
             the
             negative
             part
             .
          
           
             1.
             
             The
             first
             thing
             forbiden
             is
             
               Dilectie
               inordinata
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             Saint
             Basil
             calleth
             it
             ,
             a
             disordered
             love
             .
             whereas
             God
             should
             stand
             highest
             in
             our
             love
             ,
             and
             ought
             to
             have
             the
             first
             place
             ,
             and
             nothing
             should
             be
             loved
             
               extra
               Deum
            
             ,
             and
             yet
             we
             love
             
             other
             things
             more
             then
             God
             ,
             or
             not
             with
             subordination
             to
             God
             ,
             then
             our
             love
             is
             out
             of
             order
             .
             It
             hath
             been
             said
             ,
             that
             not
             onely
             the
             committing
             of
             evil
             ,
             but
             
               desertio
               meliorum
            
             ,
             the
             leaving
             of
             that
             which
             is
             best
             ,
             is
             sinne
             ;
             so
             is
             it
             in
             the
             love
             of
             God
             ,
             if
             we
             leave
             the
             better
             ,
             and
             make
             choice
             of
             the
             worse
             ,
             it
             is
             sin
             ,
             whether
             it
             be
             to
             make
             our
             belly
             our
             god
             ,
             or
             earthly
             things
             ,
             or
             to
             bestow
             the
             honour
             due
             to
             God
             upon
             our selves
             ;
             
               primatum
               gerere
            
             ,
             to
             usurpe
             a
             primacie
             above
             God
             :
             in
             these
             cases
             our
             love
             is
             out
             of
             order
             .
             For
             
               pro
               deo
               colitur
               quicquid
               praecaeteris
               〈◊〉
               ,
               〈◊〉
               amor
               meus
               Deus
               meus
               ,
            
             whatsoever
             is
             loved
             above
             other
             things
             is
             worshipped
             as
             God
             ;
             for
             what
             we
             love
             best
             ,
             that
             is
             our
             God.
             Every
             man
             hath
             something
             that
             he
             preferres
             before
             all
             other
             ,
             and
             that
             is
             indeed
             his
             Idoll
             rather
             then
             his
             God.
             
          
           
             This
             exorbitant
             and
             irregular
             love
             is
             of
             two
             sorts
             .
             
               Amor
               mundi
            
             ,
             or
             
               Amor
               sui
            
             ,
             love
             of
             the
             world
             ,
             and
             love
             of
             a
             mans
             self
             .
          
           
             
               1.
               
               For
               the
               love
               of
               the
               world
               .
               
                 S.
                 Augustine
              
               saith
               
                 Si
                 possimus
                 homines
                 excitare
                 ,
                 et
                 cum
                 〈◊〉
                 pariter
                 excitari
                 ,
                 ut
                 possemus
                 esse
                 amatores
                 vitae
                 permanentis
                 ,
                 quales
                 quotidie
                 videmus
                 vitae
                 fugientis
                 ,
              
               his
               wish
               is
               ,
               that
               we
               were
               as
               forward
               to
               love
               the
               world
               to
               come
               ,
               
               as
               we
               are
               to
               affect
               this
               present
               transitory
               world
               .
               The
               Philosophers
               say
               ,
               that
               the
               soul
               of
               man
               is
               placed
               in
               
                 loco
                 medio
                 inter
                 Deume
                 〈◊〉
                 creatur
                 as
                 ,
              
               hath
               a
               middle
               place
               between
               God
               and
               the
               creatures
               .
               And
               that
               which
               stands
               in
               the
               midst
               of
               two
               things
               cannot
               move
               to
               both
               but
               
                 motibus
                 contrariis
              
               by
               contrarie
               motions
               .
               Certainly
               this
               is
               the
               case
               of
               the
               soul
               ,
               it
               standeth
               so
               in
               regard
               of
               God
               and
               the
               world
               ,
               and
               cannot
               move
               to
               both
               but
               by
               contrary
               motions
               .
               Now
               because
               through
               the
               corruption
               of
               original
               sinne
               the
               soul
               is
               a
               based
               ,
               it
               apprehendeth
               worldly
               things
               best
               because
               they
               are
               neer
               
                 et
                 illis
                 nos
                 ingurgitamiss
              
               .
               we
               fill
               our selves
               so
               with
               them
               ,
               that
               we
               have
               no
               tast
               of
               heavenly
               things
               ;
               according
               to
               that
               of
               the
               wiseman
               
                 Anima
                 saturata
                 calcabit
                 〈◊〉
              
               ,
               the
               full
               fed
               despiseth
               the
               hony
               comb
               .
               And
               therefore
               to
               correct
               this
               humour
               ,
               
               we
               must
               jejunare
               fast
               ,
               and
               weane
               our selves
               from
               the
               world
               :
               for
               if
               we
               glut
               and
               cram
               our
               souls
               with
               worldly
               pleasures
               ,
               we
               can
               have
               no
               tast
               of
               God
               and
               so
               come
               to
               despise
               or
               neglect
               him
               .
            
             
               2.
               
               Besides
               this
               there
               is
               
                 amor
                 sui
              
               ,
               self
               love
               ;
               and
               this
               is
               harder
               to
               represse
               then
               the
               other
               ;
               and
               it
               is
               that
               wherewith
               men
               are
               wilfully
               infected
               ,
               and
               till
               a
               great
               measure
               of
               the
               spirit
               poslesse
               their
               hearts
               they
               will
               not
               be
               able
               to
               rid
               themselves
               of
               it
               .
               and
               therefore
               it
               is
               that
               Prosper
               saith
               ,
               
                 Amantes
                 donantur
                 sibi
              
               ,
               these
               men
               that
               over
               love
               themselves
               are
               given
               up
               to
               themselves
               ,
               so
               that
               thy
               loosethe
               love
               of
               God.
               And
               this
               humour
               hath
               two
               degrees
               1.
               when
               we
               think
               better
               of
               our selves
               then
               we
               are
               ,
               and
               so
               loue
               our selves
               better
               then
               we
               should
               .
               2.
               when
               we
               prefer
               our selves
               in
               our
               love
               before
               God.
               The
               first
               is
               a
               degree
               to
               the
               second
               ;
               for
               when
               man
               have
               tasted
               worldly
               things
               ,
               though
               base
               ,
               then
               nothing
               wil
               have
               any
               relish
               with
               them
               but
               those
               and
               so
               many
               come
               to
               say
               of
               God
               with
               him
               in
               
                 Plautus
                 ,
                 Malo
                 me
                 ista
                 mulier
                 plus
                 amet
                 quam
                 〈◊〉
                 ,
              
               so
               brutish
               are
               many
               in
               their
               hearts
               ,
               and
               in
               their
               doings
               proclaime
               it
               ,
               that
               they
               had
               rather
               have
               the
               favour
               of
               this
               man
               or
               woman
               .
               then
               of
               God.
               Saint
               〈◊〉
               defines
               this
               to
               be
               
                 inordinatum
                 〈◊〉
                 motum
                 quo
                 aliquis
                 excellentiam
                 propriam
                 admiratur
                 ,
              
               This
               is
               a
               disordered
               motion
               of
               the
               minde
               ,
               whereby
               a
               man
               admires
               his
               own
               excellency
               .
            
          
           
             2.
             
             The
             second
             thing
             here
             forbidden
             ,
             is
             that
             which
             is
             apposed
             to
             zeale
             ,
             commonly
             called
             
               stupor
               ,
               stupidity
            
             ,
             when
             we
             account
             of
             all
             things
             alike
             ,
             as
             if
             there
             were
             no
             difference
             between
             good
             and
             ill
             ,
             God
             and
             Baal
             ,
             and
             we
             can
             be
             content
             to
             tolerate
             both
             Saint
             Augustine
             saith
             that
             this
             stupor
             is
             
               pejus
               omnibus
               vitiis
            
             ,
             the
             worst
             of
             all
             sinne
             :
             this
             God
             punisheth
             with
             other
             grievous
             sins
             ;
             for
             it
             is
             an
             especial
             prejudice
             to
             the
             love
             of
             God.
             
          
           
             3.
             
             The
             third
             is
             that
             which
             the
             Fathers
             call
             
               nauseam
               spiritus
            
             ,
             which
             we
             may
             call
             a
             loathing
             of
             God
             ,
             when
             the
             thought
             of
             God
             is
             a
             burthen
             to
             them
             .
             The
             case
             of
             such
             men
             is
             desperate
             ,
             and
             it
             is
             the
             very
             extremity
             of
             evil
             ,
             to
             which
             men
             may
             come
             in
             this
             life
             ,
             and
             though
             it
             be
             more
             rare
             ,
             yet
             it
             is
             found
             in
             some
             .
          
           
             Now
             all
             these
             negatives
             and
             affirmatives
             may
             be
             thus
             examined
             and
             known
             ,
             by
             the
             contempt
             or
             approbation
             of
             Gods
             laws
             ;
             not
             of
             God
             himsely
             ,
             for
             every
             man
             will
             say
             ,
             he
             loves
             God
             with
             all
             his
             heart
             ,
             but
             of
             his
             laws
             .
             For
             the
             case
             is
             alike
             as
             between
             an
             earthly
             Prince
             and
             us
             ,
             so
             between
             God
             and
             us
             .
             
               〈◊〉
               diligit
               Regem
               ,
               diligit
               legem
               ,
            
             he
             that
             loves
             the
             King
             ,
             loves
             his
             law
             :
             and
             so
             
               Qui
               diligit
               Deum
               ,
               diligit
               verbum
               ,
            
             He
             that
             loves
             God
             loves
             his
             word
             .
             And
             this
             was
             King
             Davids
             touchstone
             .
             O
             how
             do
             I
             love
             thy
             Law
             ,
             saith
             David
             ,
             and
             I
             have
             therefore
             loved
             thy
             commandments
             ,
             
             for
             they
             are
             the
             very
             joy
             of
             my
             heart
             :
          
           
             We
             will
             adde
             something
             concerning
             the
             means
             ,
             and
             they
             are
             three
             .
             1.
             
             Pulcbrum
             .
             2.
             
             〈◊〉
             .
             3.
             vtile
             ,
             beauty
             ,
             neernesse
             ,
             and
             profit
             or
             benefit
             .
             Men
             are
             moved
             to
             love
             by
             these
             or
             some
             of
             these
             inducements
             ,
             and
             all
             these
             are
             eminently
             in
             God.
             
          
           
             1.
             
             Beauty
             .
             There
             is
             〈◊〉
             .
             a
             visible
             ,
             and
             2.
             an
             invisible
             beauty
             .
             The
             visible
             is
             that
             which
             attracteth
             our
             eyes
             :
             one
             of
             the
             Heathen
             calls
             it
             
               radium
               〈◊〉
               〈◊〉
            
             the
             beame
             of
             divine
             essence
             ;
             and
             another
             
               florem
               divini
               seminis
            
             ,
             the
             flower
             of
             the
             divine
             seed
             .
          
           
             This
             beauty
             is
             not
             that
             which
             ought
             to
             move
             us
             much
             ;
             it
             quickly
             fades
             :
             one
             of
             the
             Heathen
             said
             
               Da
               mihi
               solem
               〈◊〉
            
             ,
             the
             summers
             sunne
             will
             parch
             it
             ;
             
               Da
               mihi
               ventum
               vernum
            
             ,
             the
             march
             winde
             wil
             spoil
             it
             ;
             or
             
               Duc
               unguem
               trausversum
            
             〈◊〉
             but
             with
             thy
             naile
             ,
             and
             it
             is
             marred
             .
             But
             the
             beauty
             of
             God
             (
             if
             a
             man
             had
             a
             glorified
             
             ye
             to
             see
             it
             )
             passeth
             all
             these
             .
             The
             prophet
             saith
             ,
             that
             he
             saw
             the
             likenes
             of
             God
             
             put
             in
             a
             vision
             ,
             and
             it
             filled
             him
             .
          
           
             2.
             
             The
             invisible
             Beauty
             Saint
             Augustine
             tells
             us
             how
             to
             finde
             .
             It
             may
             be
             (
             saith
             he
             )
             that
             thou
             lovest
             a
             man
             because
             he
             is
             thy
             friend
             ,
             may
             it
             not
             be
             also
             that
             he
             is
             an
             old
             man
             ?
             And
             what
             lovest
             thou
             then
             in
             him
             ?
             His
             head
             is
             white
             ,
             his
             body
             crooked
             ,
             and
             his
             face
             wrinkled
             :
             but
             thou
             wilt
             say
             ,
             
               fidelis
               homo
               est
            
             ,
             he
             is
             a
             faithful
             man
             ;
             well
             ,
             saith
             he
             ,
             
               quibus
               oculis
               videtur
               ?
               fidei
               .
               iisdem
               videtur
               Deus
               :
            
             with
             what
             eyes
             is
             that
             seen
             ?
             of
             faith
             .
             Why
             with
             the
             same
             God
             is
             seen
             .
             God
             is
             seen
             with
             the
             eyes
             of
             faith
             by
             nothing
             more
             .
             And
             in
             God
             we
             have
             perfect
             rest
             ;
             but
             set
             thine
             eye
             or
             heart
             upon
             any
             other
             countenance
             ,
             or
             on
             any
             earthly
             pleasure
             ,
             thou
             shalt
             finde
             no
             rest
             in
             it
             ;
             but
             
               quicquid
               est
               quo
               〈◊〉
               occurritur
            
             ,
             whatsoever
             meets
             with
             wearines
             ,
             the
             same
             thing
             in
             
               s
               tigationem
               vertitur
            
             ,
             turneth
             to
             wearinesse
             ;
             it
             wearieth
             us
             ,
             if
             we
             fix
             our
             eyes
             but
             a
             while
             upon
             it
             .
          
           
             2.
             
             Fropinquity
             or
             neern
             sse
             .
             Name
             any
             name
             of
             neernes
             (
             not
             that
             of
             Dominus
             and
             servus
             excepted
             )
             and
             there
             this
             love
             is
             :
             and
             that
             is
             a
             great
             priviledge
             of
             ours
             ,
             
             that
             the
             Angels
             are
             not
             our
             Lords
             ,
             but
             fellow
             servants
             .
          
           
             2.
             
             But
             the
             name
             of
             friend
             is
             of
             greater
             propinquity
             .
             Our
             Saviour
             saith
             ,
             I
             call
             you
             
             not
             servants
             but
             friends
             ;
             and
             such
             a
             friend
             as
             (
             notwithstanding
             his
             glorious
             estate
             )
             made
             him
             not
             think
             scorn
             to
             be
             our
             friend
             ,
             and
             in
             the
             pinch
             of
             our
             adversity
             did
             most
             of
             all
             shew
             his
             love
             to
             us
             .
             〈◊〉
             .
             The
             name
             of
             brother
             is
             yet
             neerer
             :
             yet
             we
             see
             he
             vouchsafed
             to
             call
             us
             so
             .
             Go
             tell
             my
             brethren
             &c.
             
             And
             whereas
             naturally
             
             if
             there
             be
             many
             brethren
             ,
             it
             qualifieth
             the
             affection
             of
             Parents
             ,
             as
             Jacob
             loved
             Joseph
             more
             then
             all
             his
             children
             ;
             here
             it
             is
             otherwise
             .
             Besides
             ,
             brethren
             according
             
             to
             the
             flesh
             are
             a
             means
             ,
             that
             the
             inheritance
             continueth
             not
             whole
             .
             But
             this
             brother
             is
             so
             far
             from
             withholding
             any
             of
             the
             inheritance
             from
             us
             as
             that
             having
             two
             rights
             ,
             he
             was
             content
             to
             part
             with
             one
             to
             entitle
             us
             with
             the
             same
             .
             3.
             
             Besides
             this
             he
             is
             our
             father
             ,
             Deut.
             32.
             6.
             and
             not
             as
             a
             father
             after
             the
             flesh
             ,
             that
             begets
             
             them
             harly
             to
             a
             benefit
             ,
             it
             may
             be
             to
             a
             curse
             .
             4.
             
             He
             is
             an
             husband
             ,
             married
             to
             us
             .
             Cant.
             a
             jealous
             God.
             5.
             
             But
             yet
             further
             ,
             there
             is
             one
             propinquity
             more
             ;
             he
             was
             not
             neer
             enough
             ,
             when
             the
             Apostle
             said
             ,
             It
             behoved
             him
             in
             all
             things
             to
             be
             like
             us
             ;
             but
             
             he
             took
             upon
             him
             our
             nature
             ,
             the
             seed
             of
             Abraham
             :
             and
             that
             is
             to
             be
             like
             us
             indeed
             in
             all
             things
             ,
             sinne
             onely
             excepted
             ,
             which
             made
             us
             unlike
             to
             him
             ;
             that
             there
             might
             be
             
               perfectus
               a
               mor
               ,
               ubi
               perfect
               a
               similitudo
               ,
            
             a
             perfect
             love
             where
             there
             is
             a
             perfect
             likenes
             .
          
           
             3.
             
             The
             last
             motive
             is
             benefit
             .
             Set
             up
             a
             Crib
             and
             put
             provender
             in
             it
             ,
             and
             the
             Oxe
             
             and
             the
             Asse
             will
             know
             you
             for
             it
             ;
             so
             it
             is
             in
             the
             case
             of
             benefit
             between
             man
             and
             man
             :
             they
             that
             have
             more
             given
             or
             forgiven
             them
             are
             apt
             to
             love
             more
             .
             Love
             increaseth
             and
             decreaseth
             according
             to
             benefits
             received
             .
             And
             this
             the
             Heathen
             man
             could
             confesse
             to
             be
             but
             justice
             ,
             
               Hoc
               certe
               justitiae
               convenit
               ,
               suam
               cuique
               reddere
               benificio
               gratiam
               ,
            
             certainly
             this
             is
             consonant
             to
             justice
             ,
             to
             render
             thanks
             for
             every
             ones
             benefit
             .
             Now
             what
             benefits
             doth
             God
             confer
             ,
             that
             we
             are
             
               facti
               et
               refecti
            
             made
             and
             renewed
             ,
             is
             from
             his
             goodnesse
             ;
             our
             own
             tables
             will
             instruct
             us
             how
             bountiful
             
             he
             is
             in
             serving
             up
             the
             creatures
             for
             our
             use
             ;
             so
             promotion
             ;
             riches
             honour
             ,
             they
             come
             not
             from
             men
             ,
             but
             from
             God
             :
             
               Ipse
               est
               qui
               inclinavit
               corda
               eorum
               ,
            
             whatsoever
             benefit
             we
             receive
             from
             men
             ,
             we
             are
             accountable
             to
             God
             for
             all
             .
             If
             then
             we
             are
             to
             love
             for
             every
             benefit
             ,
             then
             are
             we
             not
             tied
             to
             love
             him
             ,
             that
             
               dedit
               filium
            
             ,
             gave
             his
             Son
             for
             a
             price
             ,
             
               et
               spiritum
            
             ,
             and
             his
             spirit
             for
             a
             pledge
             ,
             
               et
               servat
               se
               tantum
               in
               praemium
               ,
            
             and
             reserved
             himself
             onely
             for
             a
             crown
             or
             reward
             of
             the
             love
             we
             shall
             afford
             him
             .
             If
             we
             know
             not
             his
             crio
             ,
             let
             the
             Oxe
             and
             the
             Asse
             reach
             us
             .
          
           
             Now
             the
             proper
             signes
             of
             love
             are
             patience
             and
             obedience
             ,
             which
             are
             also
             the
             proper
             effects
             of
             love
             ,
             of
             which
             we
             shall
             speak
             afterwards
             .
             Others
             handle
             them
             more
             particularly
             ,
             and
             distinguish
             them
             by
             six
             several
             signes
             .
          
           
             1.
             
             The
             first
             is
             ,
             if
             the
             heart
             be
             well
             affected
             towards
             God
             by
             often
             thinking
             of
             him
             for
             our
             Saviour
             tells
             us
             where
             our
             treasure
             is
             (
             or
             that
             which
             we
             love
             )
             there
             wil
             be
             our
             hearts
             also
             .
             By
             our
             hearts
             our
             love
             will
             be
             known
             ;
             and
             by
             the
             thoughts
             of
             our
             heart
             
             we
             may
             know
             what
             we
             love
             ,
             what
             we
             think
             of
             most
             .
             We
             have
             an
             example
             of
             this
             in
             Saint
             Mark.
             Our
             Saviour
             taught
             his
             disciples
             to
             beware
             of
             the
             leaven
             of
             the
             Pharisees
             ;
             now
             because
             their
             thoughts
             ran
             upon
             bread
             which
             they
             had
             forgotten
             
             
             to
             take
             into
             the
             ship
             ,
             they
             conceived
             that
             Christ
             warned
             them
             from
             bread
             :
             for
             if
             a
             mans
             minde
             be
             set
             upon
             any
             thing
             above
             other
             ,
             he
             thinketh
             that
             is
             meant
             ,
             when
             ought
             is
             spoken
             that
             may
             be
             taken
             that
             way
             .
             So
             then
             it
             is
             a
             signe
             of
             our
             love
             to
             God
             ,
             when
             we
             think
             upon
             him
             .
          
           
             Thoughts
             are
             of
             three
             sorts
             :
             1.
             
             A
             deep
             thought
             .
             2.
             
             A
             long
             thought
             .
             3.
             
             A
             thought
             often
             repeated
             .
             
               Cogitatio
               profunda
               ,
               continuata
               ,
               crebra
               .
            
          
           
             
               1.
               
               
                 Profunda
                 cogitatio
              
               .
               This
               deep
               thought
               was
               especially
               in
               those
               saints
               of
               God
               ,
               when
               it
               was
               so
               deep
               ,
               that
               in
               recounting
               the
               mercies
               of
               God
               ,
               (
               the
               matter
               of
               their
               love
               )
               they
               seemed
               to
               be
               in
               an
               extasie
               .
            
             
               2.
               
               
                 Continuata
                 cogitatio
              
               .
               As
               in
               secular
               matters
               ,
               old
               age
               is
               continually
               thinking
               upon
               
               wealth
               ,
               youth
               upon
               pastime
               ,
               and
               the
               like
               :
               so
               if
               our
               thoughts
               be
               continued
               upon
               God
               ,
               though
               they
               be
               not
               deep
               ,
               yet
               they
               are
               a
               good
               signe
               of
               love
               .
            
             
               3.
               
               When
               a
               man
               hath
               neither
               long
               nor
               deep
               thoughts
               ,
               yet
               if
               his
               thoughts
               be
               crebrae
               ,
               often
               though
               they
               be
               not
               extaticall
               nor
               continual
               ,
               but
               with
               some
               intermission
               ;
               they
               signifie
               that
               the
               love
               of
               God
               hath
               taken
               root
               in
               us
               .
            
          
           
             2.
             
             A
             second
             signe
             is
             ,
             if
             we
             esteem
             well
             of
             the
             pledges
             of
             that
             party
             to
             whom
             we
             seem
             to
             bear
             affection
             ,
             if
             we
             account
             of
             those
             earnests
             which
             he
             hath
             left
             us
             ,
             as
             King
             David
             ;
             I
             love
             thy
             Law.
             When
             a
             man
             loves
             the
             very
             pledges
             that
             he
             leaves
             ;
             
             as
             the
             Word
             ,
             Sacraments
             ,
             and
             prayer
             :
             as
             it
             is
             on
             the
             contrary
             an
             ill
             token
             to
             neglect
             them
             .
             It
             was
             accounted
             a
             great
             pledge
             of
             Gods
             favour
             to
             have
             primo-genituram
             ;
             and
             
             Esau
             is
             called
             by
             the
             Apostle
             a
             profane
             person
             ,
             or
             one
             that
             loved
             not
             God
             ,
             for
             setting
             
             his
             love
             so
             upon
             his
             brothers
             pottage
             ,
             to
             love
             his
             belly
             so
             much
             as
             to
             neglect
             the
             pledge
             of
             birthright
             and
             sell
             it
             .
          
           
             3.
             
             When
             we
             earnestly
             desire
             the
             presence
             of
             him
             we
             love
             ;
             for
             ,
             as
             the
             Heathen
             said
             ,
             
               ubi
               amor
               ,
               ibi
               oculus
            
             ,
             where
             the
             heart
             is
             ,
             there
             will
             the
             eye
             be
             ,
             and
             if
             we
             cannot
             see
             the
             party
             ,
             yet
             if
             we
             have
             his
             picture
             ,
             our
             eye
             will
             not
             be
             of
             it
             .
             Now
             because
             we
             walk
             here
             by
             faith
             ,
             and
             not
             by
             sight
             ,
             it
             is
             a
             sign
             of
             our
             love
             to
             God
             to
             desire
             his
             presence
             ,
             and
             to
             behold
             him
             in
             his
             Ordinances
             ,
             the
             Word
             and
             Sacraments
             ,
             to
             behold
             his
             picture
             ,
             as
             in
             all
             the
             creatures
             so
             especially
             in
             his
             servants
             ,
             in
             whom
             his
             image
             is
             renewed
             .
             Davids
             delight
             was
             in
             those
             that
             excel'd
             in
             vertue
             .
          
           
             4.
             
             Where
             there
             is
             love
             ,
             we
             will
             readily
             forgo
             what
             is
             dear
             to
             us
             ,
             to
             enjoy
             what
             we
             desire
             .
             Thus
             Esau
             did
             part
             with
             his
             right
             of
             primogeniture
             ,
             the
             best
             thing
             he
             had
             ,
             the
             pledge
             of
             Gods
             favour
             ,
             for
             Jacobs
             pottage
             ,
             Genesis
             25.
             30.
             so
             well
             did
             he
             love
             his
             belly
             .
             If
             we
             then
             can
             accept
             of
             any
             condition
             be
             it
             never
             so
             hard
             ,
             which
             may
             set
             or
             keep
             us
             in
             Gods
             favour
             ,
             it
             is
             a
             good
             signe
             we
             love
             him
             .
          
           
             5.
             
             The
             fifth
             signe
             (
             as
             the
             former
             )
             falls
             into
             desiderium
             ,
             which
             is
             a
             grief
             for
             Gods
             absence
             from
             us
             :
             for
             the
             desire
             of
             that
             we
             love
             not
             being
             accomplished
             turns
             to
             grief
             ,
             and
             makes
             us
             break
             out
             into
             passion
             with
             the
             Prophet
             ,
             When
             shall
             I
             come
             to
             
             appear
             before
             the
             presence
             of
             God
             ?
             Saint
             Gregory
             saith
             ,
             it
             is
             
               inauditus
               amor
            
             ,
             a
             love
             unheard
             of
             ,
             for
             a
             man
             to
             love
             one
             ,
             and
             not
             to
             desire
             his
             company
             .
             So
             that
             he
             which
             desireth
             to
             live
             here
             and
             not
             to
             be
             dissolved
             (
             with
             the
             Apostle
             )
             hath
             
             no
             love
             .
             These
             are
             signes
             of
             that
             part
             of
             love
             which
             is
             called
             desiderium
             ,
             desire
             ,
             now
             follow
             the
             signes
             of
             that
             part
             of
             love
             which
             is
             ,
             gaudium
             ,
             joy
             .
          
           
             1.
             
             The
             first
             is
             alacritas
             cheerfulnesse
             ,
             in
             doing
             or
             suffering
             for
             the
             party
             we
             love
             ,
             an
             especial
             signe
             of
             love
             ;
             when
             a
             man
             hath
             gladnesse
             in
             his
             heart
             ,
             no
             lesse
             joy
             for
             
             encrease
             of
             spirituall
             things
             ,
             then
             the
             worldly
             man
             hath
             of
             a
             good
             harvest
             .
             
             When
             Jacob
             had
             served
             Laban
             seven
             yeers
             for
             Rachel
             ,
             they
             seemed
             but
             a
             few
             dayes
             ,
             
             for
             the
             love
             he
             had
             to
             her
             .
             If
             we
             can
             do
             thus
             in
             the
             service
             of
             God
             ,
             it
             is
             a
             signe
             we
             love
             him
             .
             But
             if
             a
             man
             count
             Gods
             service
             a
             burden
             ,
             and
             be
             weary
             of
             it
             ,
             thinking
             one
             hour
             three
             which
             is
             spent
             in
             it
             ,
             surely
             he
             hath
             no
             joy
             nor
             delight
             in
             God
             ,
             and
             by
             consequence
             no
             love
             .
          
           
             2.
             
             When
             the
             affection
             of
             love
             is
             truely
             setled
             ;
             the
             Philosopher
             saith
             ,
             
               Quod
               cupis
               habere
               ,
               times
               perdere
               ,
               cuicunque
               cupis
               conjungi
               ,
               ab
               eo
               times
               separari
               ,
            
             thou
             art
             afraid
             to
             lose
             that
             thou
             desirest
             to
             have
             ,
             and
             art
             afraid
             to
             be
             severed
             from
             him
             that
             thou
             desirest
             to
             be
             joyned
             with
             .
          
           
             Now
             if
             a
             mans
             heart
             bear
             him
             witnesse
             ,
             that
             he
             is
             fearful
             of
             sin
             as
             that
             which
             may
             separate
             him
             from
             God
             ,
             it
             is
             a
             good
             signe
             of
             love
             .
             On
             the
             other
             side
             ,
             
             when
             with
             Pilate
             we
             have
             a
             good
             minde
             to
             save
             Christ
             ,
             but
             fearing
             the
             disfavour
             of
             Caesar
             for
             so
             doing
             ,
             he
             did
             it
             not
             ,
             it
             is
             a
             signe
             of
             his
             want
             of
             true
             love
             to
             Christ.
             
               Timor
               occupat
               omnes
               affectiones
            
             ,
             fear
             runs
             through
             all
             the
             affections
             ;
             Pilates
             fear
             of
             offendig
             Caesar
             ,
             shewed
             he
             loved
             his
             favour
             before
             Christs
             ;
             for
             all
             the
             affections
             
             discover
             love
             .
             Demetrius
             the
             Silver-smith
             was
             afraid
             ,
             that
             the
             craft
             he
             loved
             ,
             for
             the
             benefit
             he
             reaped
             by
             it
             ,
             should
             be
             put
             down
             ,
             he
             raised
             a
             sedition
             ,
             and
             so
             preferred
             his
             gain
             before
             the
             safety
             of
             the
             state
             ,
             thereby
             discovering
             what
             he
             loved
             best
             .
          
           
             3.
             
             It
             is
             much
             you
             would
             think
             that
             grief
             should
             be
             another
             signe
             of
             joy
             ;
             but
             so
             it
             is
             in
             the
             case
             of
             Gods
             love
             ,
             as
             fear
             of
             loosing
             his
             favour
             ,
             so
             grief
             when
             we
             have
             lost
             the
             sense
             of
             it
             .
             If
             we
             be
             grieved
             when
             we
             perceive
             sensibly
             a
             defect
             of
             our
             former
             comfort
             and
             vigor
             of
             spirit
             in
             the
             love
             of
             God
             ,
             it
             is
             a
             sign
             that
             we
             loved
             him
             .
             The
             young
             man
             in
             the
             Gospel
             ,
             Luke
             18.
             23.
             was
             grieved
             to
             part
             with
             his
             possessions
             for
             Christ
             ,
             which
             shewed
             that
             he
             loved
             them
             before
             Christ
             ,
             though
             he
             professed
             to
             love
             Christ.
             
          
           
             4
             The
             next
             signe
             is
             a
             care
             and
             anxiety
             to
             recover
             it
             when
             we
             have
             lost
             it
             ;
             not
             to
             give
             sleep
             to
             our
             eyes
             ,
             nor
             slumber
             to
             our
             eye-lids
             ,
             nor
             the
             temples
             of
             our
             heads
             to
             
             take
             any
             rest
             ,
             until
             we
             be
             in
             
               statu
               quo
            
             :
             so
             did
             the
             spouse
             in
             the
             Canticles
             ;
             the
             like
             care
             is
             in
             worldly
             men
             to
             obtain
             what
             they
             love
             ,
             as
             in
             
               Balaam
               ,
               Numbers
            
             23.
             who
             loved
             the
             wages
             of
             unrighteousnesse
             ,
             though
             God
             bid
             him
             not
             go
             ,
             and
             himself
             said
             ,
             verse
             19.
             that
             God
             is
             not
             as
             man
             that
             he
             should
             repent
             ,
             yet
             he
             would
             go
             and
             try
             again
             ,
             whether
             God
             would
             let
             him
             curse
             Israel
             ;
             so
             careful
             was
             he
             to
             get
             a
             reward
             .
          
           
             5.
             
             Again
             ,
             when
             a
             man
             resolves
             ,
             though
             all
             the
             world
             forsake
             God
             ,
             yet
             he
             will
             
             adhere
             to
             him
             ,
             his
             liking
             is
             constant
             ,
             goeth
             not
             with
             other
             mens
             .
             The
             Psalmist
             saith
             ,
             and
             complaineth
             that
             men
             forsake
             Gods
             law
             ,
             (
             but
             what
             followeth
             )
             Therefore
             I
             love
             thy
             commandments
             above
             gold
             and
             silver
             ;
             whatsoever
             other
             men
             esteemed
             of
             it
             ,
             yet
             his
             love
             was
             constant
             and
             firm
             .
          
           
             6.
             
             If
             we
             can
             love
             him
             
               cum
               cruce
            
             .
             If
             our
             love
             be
             true
             ,
             water
             cannot
             quench
             it
             .
             True
             
             love
             will
             abide
             tryal
             ,
             the
             fire
             cannot
             consume
             it
             .
             It
             is
             not
             like
             false
             love
             ,
             of
             which
             the
             Heathen
             man
             said
             ,
             
               Falsus
               amor
               inde
               fugit
               ,
               unde
               probatur
               ,
            
             false
             love
             flyes
             from
             
             tryal
             .
             But
             the
             other
             will
             endure
             the
             losse
             of
             all
             .
             Love
             suffereth
             long
             ,
             saith
             the
             Apostle
             ,
             even
             to
             death
             .
             And
             as
             our
             Saviour
             saith
             ,
             Greater
             love
             then
             this
             
             hath
             no
             man.
             
          
           
             And
             now
             a
             little
             for
             the
             sixth
             rule
             ,
             as
             in
             the
             former
             .
             As
             we
             must
             love
             God
             our selves
             ,
             so
             must
             we
             also
             be
             desirous
             to
             draw
             others
             to
             this
             love
             ;
             and
             in
             this
             there
             is
             a
             difference
             between
             
               amor
               mercenarius
            
             and
             gratuitus
             :
             for
             in
             the
             first
             a
             man
             is
             loth
             that
             another
             should
             love
             that
             he
             loveth
             ,
             lest
             he
             be
             restrained
             in
             his
             liberty
             of
             enjoying
             ;
             and
             hence
             proceeds
             jealousie
             ;
             but
             in
             the
             other
             ,
             we
             wish
             not
             our
             own
             good
             onely
             ,
             but
             the
             good
             of
             him
             we
             love
             .
             In
             the
             one
             ,
             
               quo
               quis
               vult
               bonum
               suum
            
             ,
             whereby
             a
             man
             seeks
             his
             own
             good
             ,
             the
             fewer
             that
             partake
             ,
             the
             better
             he
             thinks
             it
             is
             ;
             but
             in
             the
             other
             ,
             
               quo
               quis
               vult
               bonum
               alterius
            
             ,
             whereby
             he
             seeks
             the
             good
             of
             another
             ,
             the
             more
             that
             partake
             ,
             the
             better
             it
             is
             :
             for
             
               Deus
               omnibus
               communis
               ,
               cuique
               totus
               ,
            
             God
             ,
             who
             is
             common
             to
             all
             ,
             is
             wholly
             possessed
             of
             every
             one
             .
             Therefore
             the
             Prophet
             was
             
             of
             this
             minde
             ,
             and
             was
             desirous
             to
             draw
             all
             to
             the
             love
             of
             God
             :
             and
             on
             the
             other
             side
             ,
             his
             zeal
             was
             so
             great
             ,
             that
             he
             hated
             all
             them
             that
             hated
             God
             ,
             and
             that
             with
             a
             perfect
             hatred
             :
             and
             in
             another
             place
             ,
             who
             will
             rise
             with
             me
             against
             the
             wicked
             ,
             or
             who
             will
             take
             my
             part
             against
             the
             evil
             doers
             ?
             This
             argued
             the
             perfection
             of
             his
             love
             to
             God
             ,
             as
             he
             would
             rise
             against
             them
             himself
             ,
             so
             he
             laboured
             that
             others
             would
             joyn
             with
             him
             .
          
        
         
           
           
             CHAP.
             XIII
             .
          
           
             
               The
               proper
               effects
               of
               love
               .
               1.
               
               Obedience
               .
               2.
               
               Patience
               .
               How
               obedience
               arises
               from
               the
               love
               of
               God.
               It
               brings
               glory
               to
               God
               two
               wayes
               .
               Is
               better
               then
               sacrifice
               in
               four
               respects
               .
               Reasons
               why
               we
               should
               
                 obaudire
                 Deo.
              
               There
               be
               three
               speakers
               .
               1.
               
               God
               ,
               who
               speaks
               ,
               1.
               by
               his
               word
               ,
               2.
               by
               his
               works
               .
               2.
               
               The
               world
               .
               3.
               
               Our selves
               .
               These
               do
               obloqui
               gainsay
               what
               God
               sayes
               .
               The
               measure
               and
               quality
               of
               Obedience
               .
               Of
               Disobedience
               ,
               that
               it
               is
               a
               great
               sin
               .
               The
               degrees
               of
               it
               .
               1.
               
               Neglect
               .
               2.
               
               Contempt
               .
               Motives
               to
               obedience
               .
               Signes
               of
               obedience
               .
            
          
           
             Of
             Obedience
             .
          
           
             THe
             two
             principal
             signes
             and
             proper
             effects
             of
             love
             ,
             are
             (
             as
             we
             said
             before
             )
             Obedience
             ,
             and
             Patience
             .
          
           
             There
             is
             a
             saying
             of
             
               S.
               Gregory
               ,
               Probatio
               dilectionis
               ,
               exhibitio
               operis
               ,
            
             we
             shew
             our
             
             love
             by
             its
             work
             ;
             and
             it
             is
             a
             true
             signe
             indeed
             of
             love
             ,
             when
             it
             is
             operative
             ,
             when
             it
             worketh
             .
             For
             the
             will
             being
             enflamed
             with
             love
             ,
             and
             having
             predominance
             over
             all
             the
             powers
             and
             parts
             of
             body
             and
             minde
             ,
             necessary
             it
             is
             that
             wheresoever
             desire
             taketh
             hold
             in
             the
             will
             ,
             it
             must
             
               elicere
               motum
            
             ,
             produce
             some
             action
             .
             As
             if
             a
             man
             be
             given
             to
             love
             wine
             ,
             his
             love
             kindleth
             a
             desire
             in
             him
             to
             have
             it
             ,
             and
             desire
             doth
             
               elicere
               motum
            
             ,
             that
             he
             may
             work
             and
             earn
             so
             much
             money
             as
             will
             obtain
             it
             .
             So
             is
             it
             in
             love
             .
             Our
             Saviour
             saith
             ,
             if
             you
             love
             me
             keep
             my
             commandments
             .
             And
             
               S.
               John
            
             saith
             ,
             that
             
             if
             a
             man
             obey
             not
             ,
             he
             is
             so
             far
             from
             the
             love
             ,
             that
             he
             hath
             not
             the
             knowledge
             of
             God
             ,
             
             if
             
               S.
               Peter
            
             love
             ,
             Christ
             he
             must
             feed
             his
             sheep
             .
          
           
             We
             must
             know
             ,
             that
             where
             the
             parties
             are
             equal
             between
             whom
             love
             and
             mutual
             affection
             is
             ,
             there
             love
             is
             called
             amicitia
             :
             but
             where
             one
             party
             is
             superiour
             ,
             then
             they
             are
             not
             properly
             called
             friends
             ,
             but
             this
             love
             in
             the
             inferiour
             is
             called
             observantia
             ,
             the
             natural
             act
             whereof
             is
             obedience
             ;
             for
             though
             a
             Prince
             will
             in
             speech
             or
             writing
             vouchsafe
             to
             call
             his
             inferiours
             ,
             friends
             ;
             yet
             are
             they
             but
             subjects
             .
             And
             so
             though
             
             our
             Saviour
             was
             pleased
             to
             stile
             his
             Disciples
             and
             Apostles
             friends
             ,
             yea
             and
             by
             neerest
             
             names
             of
             consanguinity
             ,
             brethren
             ,
             &c.
             yet
             
               S.
               Paul
            
             and
             the
             other
             Apostles
             presumed
             
             
             not
             upon
             these
             titles
             ,
             but
             acknowledged
             this
             observantia
             ,
             and
             in
             the
             beginning
             of
             
             their
             epistles
             and
             writings
             stiled
             themselves
             servants
             of
             Jesus
             Christ.
             And
             
               S.
               Paul
            
             
             shewing
             that
             this
             is
             infallible
             ,
             saith
             ,
             Know
             ye
             not
             to
             whom
             ye
             yield
             your selves
             servants
             
             to
             obey
             ,
             his
             servants
             ye
             are
             whom
             ye
             obey
             ?
          
           
             In
             the
             first
             petition
             of
             the
             Lords
             prayer
             we
             desire
             that
             Gods
             name
             may
             be
             glorified
             .
             God
             being
             a
             King
             and
             bearing
             rule
             over
             us
             ,
             how
             can
             this
             kingdome
             and
             rule
             be
             established
             better
             then
             by
             fulfulfilling
             his
             commands
             ,
             and
             obeying
             him
             as
             the
             Angels
             do
             in
             heaven
             ?
             For
             in
             regard
             of
             the
             glory
             which
             God
             hath
             by
             our
             obedience
             ,
             Gods
             name
             is
             hallowed
             or
             glorified
             .
             And
             therefore
             from
             the
             beginning
             in
             Paradise
             God
             commanded
             obedience
             to
             Adam
             in
             that
             estate
             ,
             that
             he
             
             should
             not
             eat
             of
             the
             tree
             of
             knowledge
             ;
             that
             in
             obedience
             to
             that
             precept
             his
             glory
             might
             be
             shewed
             .
          
           
             Now
             by
             our
             obedience
             we
             bring
             glory
             to
             God
             two
             wayes
             .
             1.
             
             Directly
             by
             our selves
             ,
             as
             Psalm
             50.
             15.
             
             Call
             upon
             me
             in
             the
             time
             of
             trouble
             ,
             I
             will
             deliver
             thee
             ,
             and
             thou
             shalt
             glorifie
             me
             .
             2.
             
             When
             we
             give
             occasion
             to
             stir
             up
             others
             to
             glorifie
             him
             ;
             therefore
             God
             is
             not
             content
             with
             the
             former
             ,
             but
             saith
             further
             ,
             Let
             your
             light
             so
             shine
             before
             men
             ,
             that
             they
             may
             see
             your
             good
             works
             ,
             and
             glorifie
             your
             Father
             which
             is
             in
             heaven
             .
             Matthew
             5.
             16.
             
             Thus
             God
             is
             glorified
             by
             our
             saith
             ,
             whereupon
             follows
             our
             first
             justification
             before
             God
             ,
             but
             then
             there
             must
             be
             a
             second
             justification
             also
             ,
             viz.
             before
             men
             and
             the
             world
             ,
             by
             our
             good
             works
             ,
             whereby
             God
             is
             glorified
             by
             others
             ;
             and
             so
             God
             will
             have
             glory
             of
             us
             ,
             both
             immediately
             by
             our selves
             ,
             and
             mediately
             by
             others
             .
             Saint
             Augustine
             saith
             ,
             that
             nothing
             makes
             men
             good
             or
             evil
             ,
             but
             good
             or
             evill
             love
             ,
             and
             that
             
               Amor
               male
               inslammans
               ,
               &
               timor
               male
               humilians
               ,
            
             that
             love
             which
             inflames
             ,
             but
             not
             aright
             ;
             and
             that
             fear
             which
             humbles
             but
             not
             aright
             ,
             are
             the
             causes
             of
             all
             evill
             in
             the
             world
             .
             And
             our
             love
             is
             never
             true
             ,
             but
             
               inter
               similes
            
             ,
             among
             men
             of
             like
             
             conditions
             :
             therefore
             there
             must
             be
             between
             God
             and
             us
             recipocally
             ,
             
               idem
               velle
               ,
               &
               idem
               nolle
               ,
            
             to
             will
             and
             nill
             the
             same
             .
             And
             this
             is
             true
             obedience
             ,
             when
             our
             will
             is
             moved
             by
             his
             ,
             and
             when
             we
             yield
             to
             his
             will
             ,
             as
             the
             principal
             mover
             ;
             for
             where
             there
             are
             two
             wills
             the
             inferiour
             must
             be
             proportioned
             to
             the
             superiour
             ,
             or
             both
             to
             a
             third
             :
             now
             there
             is
             no
             reason
             that
             Gods
             will
             should
             be
             proportioned
             to
             ours
             ,
             or
             to
             any
             others
             (
             he
             having
             none
             above
             him
             )
             and
             a
             straight
             line
             must
             not
             be
             subjected
             to
             a
             crooked
             piece
             of
             timber
             ;
             now
             our
             wills
             are
             crooked
             ,
             but
             Gods
             is
             straight
             .
          
           
             Now
             the
             excellency
             and
             necessity
             of
             obedience
             is
             seen
             by
             this
             .
             That
             whereas
             God
             had
             ordained
             sacrifice
             as
             an
             especial
             part
             of
             religion
             ,
             yet
             he
             prefers
             obedience
             before
             it
             .
             To
             obey
             is
             better
             then
             sacrifice
             ,
             saith
             Samuel
             to
             Saul
             ,
             and
             that
             in
             these
             respects
             .
             
          
           
             1.
             
             He
             that
             desires
             to
             offer
             an
             acceptable
             thing
             ,
             must
             offer
             that
             which
             is
             his
             own
             rather
             then
             anothers
             ,
             because
             it
             is
             dearer
             to
             him
             .
             And
             in
             obedience
             we
             offer
             
               propriam
               voluntatem
            
             ,
             our
             own
             will
             ,
             and
             in
             sacrifice
             
               carnem
               alienam
            
             ,
             the
             flesh
             of
             beasts
             ,
             nothing
             of
             our
             own
             .
          
           
             2.
             
             Again
             ,
             the
             better
             the
             thing
             is
             which
             is
             offered
             ,
             the
             better
             it
             is
             accepted
             ;
             but
             that
             which
             is
             offered
             in
             obedience
             ,
             is
             better
             then
             that
             in
             sacrifice
             ,
             because
             in
             the
             first
             a
             living
             thing
             is
             offered
             ,
             and
             the
             beast
             cannot
             be
             offered
             till
             it
             be
             dead
             ;
             besides
             in
             sacrifice
             it
             is
             but
             a
             brute
             beast
             which
             is
             offered
             ,
             but
             in
             obedience
             a
             reasonable
             soul
             ,
             and
             therefore
             
             the
             more
             acceptable
             .
          
           
             3.
             
             The
             more
             we
             offer
             the
             more
             acceptable
             is
             the
             offering
             ,
             and
             nothing
             can
             be
             added
             to
             the
             offering
             of
             obedience
             .
             In
             sacrifice
             part
             of
             our
             fruit
             is
             offered
             ,
             but
             by
             obedience
             we
             offer
             both
             fruit
             and
             tree
             and
             all
             ,
             we
             give
             our selves
             .
             One
             well
             saith
             ,
             
               Obedientia
               non
               potest
               plus
               dare
               quam
               dedit
               :
               dedit
               enim
               se
               ,
            
             obedience
             can
             give
             no
             more
             then
             it
             hath
             given
             ,
             for
             it
             hath
             given
             a
             mans
             self
             .
          
           
             4.
             
             Lastly
             ,
             the
             longer
             of
             continuance
             that
             which
             is
             offered
             is
             ,
             the
             better
             it
             is
             ;
             but
             a
             sacrifice
             is
             but
             an
             hours
             work
             ,
             while
             the
             fire
             is
             kindled
             ,
             and
             the
             beast
             consumed
             to
             ashes
             ;
             now
             when
             by
             obedience
             we
             offer
             our selves
             unto
             God
             ,
             it
             is
             a
             continual
             sacrifice
             ,
             a
             perpetual
             mortifying
             of
             our
             will
             ,
             our
             reason
             ,
             and
             all
             our
             members
             .
             
               Obedientia
               est
               juge
               sacrificium
            
             ,
             obedience
             is
             a
             continuall
             sacrifice
             .
             Therefore
             it
             is
             plain
             ,
             that
             obedience
             is
             better
             then
             sacrifice
             ,
             not
             that
             sacrifice
             should
             be
             neglected
             or
             contemned
             ,
             for
             contemned
             it
             is
             not
             when
             a
             better
             is
             preferred
             .
             God
             saith
             to
             the
             Prophet
             ,
             I
             spake
             not
             to
             your
             Fathers
             ,
             nor
             commanded
             them
             in
             the
             day
             that
             I
             brought
             them
             out
             of
             Egypt
             concerning
             burnt-offerings
             or
             sacrifices
             .
             But
             this
             thing
             I
             commanded
             them
             ,
             saying
             ,
             Obey
             my
             voice
             .
             That
             is
             ,
             I
             denied
             not
             the
             one
             ,
             but
             preferred
             the
             other
             ,
             because
             
             it
             was
             better
             .
          
           
             The
             excellency
             of
             obedience
             appeareth
             further
             in
             this
             :
             that
             whereas
             things
             in
             themselves
             may
             be
             neither
             good
             nor
             bad
             ,
             yet
             obedience
             hath
             power
             to
             make
             evil
             good
             ,
             and
             good
             evil
             ,
             either
             by
             observation
             or
             contempt
             .
             For
             had
             not
             God
             forbidden
             Adam
             to
             eat
             the
             fruit
             ,
             the
             eating
             of
             it
             in
             it self
             had
             been
             neither
             good
             nor
             bad
             :
             but
             we
             see
             his
             disobedience
             made
             it
             evil
             .
             Another
             example
             we
             have
             in
             Scripture
             .
             A
             Prophet
             comes
             to
             his
             neighbour
             in
             the
             word
             of
             the
             Lord
             ,
             and
             said
             ,
             Smite
             me
             ,
             and
             
             the
             man
             refused
             to
             smite
             him
             ,
             knowing
             it
             was
             unlawsul
             .
             Then
             said
             the
             Prophet
             to
             him
             ,
             Because
             thou
             hast
             not
             obeyed
             the
             voice
             of
             the
             Lord
             ,
             Behold
             ,
             assoon
             as
             thou
             art
             departed
             from
             me
             ,
             a
             lion
             shall
             slay
             thee
             ;
             and
             assoon
             as
             he
             was
             departed
             from
             him
             ,
             a
             lion
             found
             him
             and
             slew
             him
             for
             his
             disobedience
             .
          
           
             The
             great
             necessity
             of
             obedience
             is
             in
             the
             example
             of
             our
             Saviour
             ,
             in
             his
             dilemma
             ,
             O
             my
             Father
             ,
             if
             it
             be
             possible
             [
             let
             me
             not
             obey
             ]
             but
             let
             this
             cup
             passe
             from
             me
             ,
             [
             if
             it
             
             be
             not
             possible
             ]
             neverthelesse
             ,
             not
             as
             I
             will
             ,
             but
             as
             thou
             wilt
             .
             And
             one
             of
             these
             must
             needs
             be
             done
             ,
             either
             mori
             ,
             or
             
               non
               obedire
            
             ,
             to
             die
             or
             not
             to
             obey
             ,
             and
             
               elegit
               potius
               mori
               quam
               non
               obedire
               ,
            
             he
             chose
             rather
             to
             die
             then
             not
             to
             obey
             ,
             whereby
             he
             intimated
             ,
             that
             obedience
             is
             more
             necessarie
             then
             life
             it self
             :
             and
             this
             his
             obedience
             recovered
             the
             world
             from
             eternal
             destruction
             ,
             as
             the
             obedience
             of
             the
             saints
             preserves
             it
             from
             temporal
             ;
             for
             it
             is
             the
             small
             number
             of
             obedient
             persons
             that
             are
             
               columne
               mundi
            
             ,
             the
             pillars
             of
             the
             world
             ,
             which
             otherwise
             would
             not
             stand
             .
          
           
             And
             here
             then
             by
             the
             second
             rule
             ,
             obedience
             is
             commanded
             in
             general
             ,
             not
             as
             it
             is
             the
             execution
             of
             every
             particular
             command
             ,
             but
             as
             it
             respects
             the
             intent
             of
             the
             Commander
             :
             all
             the
             commandments
             are
             the
             materiale
             ,
             or
             matter
             of
             our
             obedience
             ,
             but
             
               intuitus
               voluntatis
               divinae
            
             ,
             the
             looking
             up
             to
             Gods
             will
             as
             the
             motive
             ,
             is
             the
             formale
             ,
             or
             form
             of
             this
             vertue
             ,
             which
             distinguishes
             it
             from
             other
             vertues
             and
             duties
             commanded
             ,
             
             when
             a
             man
             hath
             an
             earnest
             endeavour
             and
             will
             to
             satisfie
             and
             fulfil
             whatsoever
             is
             prescribed
             .
             And
             it
             is
             1.
             unperfect
             inchoata
             :
             or
             2.
             perfect
             ,
             perfecta
             .
             The
             first
             ariseth
             from
             fear
             of
             punishment
             onely
             ,
             as
             in
             Saul
             ,
             1
             Samuel
             15.
             24.
             the
             other
             from
             filial
             fear
             ,
             as
             in
             
               Abrahams
               ,
               Genesis
            
             22.
             12.
             
          
           
             1.
             
             Obedience
             is
             a
             compound
             of
             ob
             ,
             and
             audio
             ,
             and
             imports
             to
             hear
             and
             obey
             ,
             and
             that
             before
             all
             others
             ;
             and
             in
             
               compositis
               et
               copulativis
               oportet
               vtrumque
               fiere
               ,
               non
               sufficit
               alterum
               ,
            
             in
             compounds
             one
             will
             not
             serve
             ,
             we
             must
             have
             both
             .
             We
             will
             take
             the
             simple
             first
             ,
             audire
             ,
             to
             heare
             ,
             and
             then
             the
             compound
             ,
             obaudire
             .
             First
             ,
             audire
             for
             audire
             and
             sequi
             to
             heare
             and
             follow
             ,
             are
             Gods
             words
             for
             obedience
             .
             The
             Fathers
             in
             the
             Greek
             Church
             call
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             Latines
             obaudire
             ,
             both
             imply
             hearing
             and
             following
             .
          
           
             1.
             
             For
             hearing
             it
             is
             good
             reason
             to
             heare
             God
             ,
             if
             it
             be
             but
             in
             this
             respect
             onely
             ,
             
               Quia
               nos
               audit
            
             ,
             because
             he
             heares
             us
             ,
             when
             we
             cry
             
               de
               prosundis
            
             ;
             but
             there
             is
             another
             reason
             ,
             and
             that
             is
             ,
             because
             we
             can
             have
             no
             better
             guide
             to
             follow
             or
             counsellor
             to
             heare
             .
             It
             is
             safe
             to
             follow
             Lot
             out
             of
             Sodom
             ,
             and
             Noah
             into
             the
             Ark.
             If
             we
             follow
             not
             them
             that
             can
             can
             lead
             and
             direct
             us
             we
             shall
             be
             punished
             with
             false
             guides
             and
             counsellors
             ;
             there
             was
             never
             any
             heretick
             but
             had
             some
             followers
             .
             
               Qui
               xoluns
               regi
               a
               pastore
               incidunt
               in
               lupos
               .
            
             They
             that
             will
             not
             follow
             the
             shepherd
             to
             the
             pasture
             ,
             either
             are
             a
             prey
             to
             the
             wolfe
             ,
             or
             shall
             be
             led
             by
             the
             butcher
             to
             the
             shambles
             .
          
           
             Many
             are
             loth
             to
             heare
             ,
             because
             they
             would
             not
             follow
             ,
             they
             will
             devise
             and
             invent
             new
             wayes
             ,
             and
             be
             leaders
             themselves
             ,
             that
             they
             may
             be
             heard
             and
             followed
             ;
             but
             
               malus
               assecla
               ratio
               pejor
               voluntas
            
             ,
             our
             own
             reason
             is
             an
             ill
             lacquey
             ,
             our
             will
             a
             worse
             ;
             our
             reason
             is
             blinde
             ,
             and
             our
             will
             a
             tyrant
             ,
             before
             it
             be
             subdued
             by
             grace
             ;
             therefore
             we
             must
             be
             content
             to
             be
             led
             ,
             and
             to
             receive
             rules
             from
             God.
             
          
           
             2.
             
             And
             as
             we
             must
             heare
             with
             the
             eare
             ,
             so
             with
             the
             heart
             too
             .
             
               Auditus
               est
               sensus
               disciplinae
            
             :
             we
             are
             perhaps
             content
             to
             heare
             ,
             but
             that
             is
             not
             all
             that
             is
             required
             .
             
               Quod
               cor
               non
               facit
               ,
               non
               fit
               .
            
             The
             eares
             without
             the
             heart
             are
             but
             like
             Idoll
             ears
             ,
             that
             heare
             nothing
             ,
             
               aures
               aequivocae
            
             .
             There
             is
             praeputium
             ,
             and
             this
             foreskin
             must
             be
             taken
             away
             ,
             else
             we
             have
             but
             uncircumcised
             eares
             ,
             Jer.
             6.
             10.
             
          
           
             We
             use
             to
             say
             ,
             that
             such
             an
             one
             will
             not
             heare
             good
             counsel
             ,
             that
             is
             ,
             will
             not
             follow
             it
             :
             for
             though
             he
             will
             not
             stop
             his
             eares
             ,
             yet
             if
             his
             heart
             be
             not
             bent
             to
             follow
             it
             ,
             his
             hearing
             is
             to
             no
             purpose
             ;
             for
             as
             the
             heathen
             man
             said
             ,
             
               mens
               videt
               non
               oculus
            
             ,
             it
             is
             not
             the
             eye
             ,
             but
             the
             minde
             that
             seeth
             ;
             so
             it
             s
             not
             the
             eare
             ,
             but
             the
             heart
             that
             heareth
             .
             To
             shew
             the
             truth
             of
             this
             ,
             lest
             men
             should
             think
             obedience
             consists
             onely
             in
             hearing
             ,
             God
             used
             to
             put
             an
             et
             ,
             a
             copulative
             after
             it
             ,
             as
             
               audiant
               ,
               et
               custolient
               ,
               et
               ambulent
               ,
               et
               faciant
               &c.
            
             they
             shall
             heare
             and
             keep
             ,
             hear
             and
             walk
             ,
             hear
             and
             do
             &c.
             
             There
             is
             an
             apt
             similitude
             of
             a
             fishhook
             ,
             
               cum
               capit
               capitur
               ,
               et
               tum
               capitur
               ,
               cum
               attrahitur
               ,
            
             when
             it
             taketh
             ,
             it
             is
             taken
             ,
             and
             it
             is
             taken
             ,
             when
             it
             is
             drawn
             to
             us
             ;
             and
             it
             is
             a
             signe
             that
             our
             hearing
             stick
             to
             us
             ,
             when
             we
             hear
             to
             obey
             .
          
           
             2.
             
             As
             we
             must
             audire
             ,
             so
             also
             obandire
             ,
             heare
             and
             follow
             him
             before
             and
             against
             all
             others
             ,
             this
             is
             implyed
             in
             the
             preposition
             [
             ob
             .
             ]
             As
             there
             is
             a
             saying
             ,
             loqui
             ,
             and
             obloqui
             a
             gainsaying
             ;
             so
             there
             is
             an
             hearing
             ,
             and
             a
             hearing
             against
             ,
             audire
             and
             obedire
             .
             There
             is
             never
             a
             hearing
             of
             God
             ,
             but
             even
             when
             he
             speaketh
             there
             will
             be
             an
             obloquutor
             ,
             one
             that
             speaks
             against
             what
             he
             speaks
             .
          
           
             
               There
               are
               three
               speakers
            
             
               Deus
               .
            
             
               Homo
               .
            
             
               Mundus
               .
            
          
           
             1.
             
             Deus
             .
             God
             is
             a
             speaker
             ,
             by
             his
             word
             ,
             and
             his
             works
             .
             1.
             
             By
             his
             word
             .
             O
             that
             God
             would
             speak
             ,
             saith
             Zophar
             to
             Job
             .
             And
             speak
             Lord
             ,
             for
             thy
             servant
             heareth
             ,
             saith
             Samuel
             .
             Hear
             O
             my
             people
             (
             saith
             God
             himself
             )
             and
             I
             will
             speak
             .
             They
             
             
             that
             will
             not
             heare
             him
             (
             to
             obey
             )
             when
             he
             speaketh
             in
             mercy
             ,
             shall
             heare
             him
             
             speak
             in
             his
             wrath
             .
             And
             he
             continually
             speaks
             to
             us
             now
             by
             the
             Church
             and
             her
             pastors
             ,
             as
             he
             did
             in
             former
             ages
             by
             his
             Prophets
             and
             Apostles
             .
          
           
             2.
             
             By
             his
             works
             every
             man
             may
             see
             and
             behold
             them
             ;
             And
             therefore
             Elihu
             
             bids
             Job
             stand
             still
             ,
             and
             consider
             the
             wonderous
             works
             of
             God.
             There
             's
             none
             of
             
             them
             but
             are
             as
             so
             many
             speakers
             to
             us
             .
             The
             Heavens
             declare
             the
             glory
             of
             God
             ,
             
             and
             the
             firmament
             sheweth
             his
             handy
             work
             .
             One
             day
             telleth
             another
             ,
             and
             one
             night
             certifieth
             another
             .
             There
             is
             neither
             speech
             nor
             language
             but
             their
             voices
             are
             heard
             among
             them
             .
             No
             nation
             but
             may
             understand
             that
             God
             speaks
             to
             them
             by
             these
             works
             .
          
           
             2.
             
             The
             other
             two
             speakers
             which
             gainsay
             what
             God
             speaks
             ,
             are
             the
             world
             ,
             and
             our selves
             ;
             here
             we
             must
             obaudire
             to
             what
             God
             sayes
             ,
             contrary
             to
             what
             the
             world
             sayes
             to
             us
             ,
             and
             to
             what
             we
             speak
             to
             our selves
             .
             1.
             
             For
             the
             world
             it
             hated
             
             Christ
             ,
             and
             so
             it
             is
             like
             to
             speak
             no
             good
             of
             him
             ,
             or
             his
             wayes
             :
             now
             as
             
             Enoch
             walked
             with
             God
             ,
             so
             must
             wee
             ;
             for
             God
             and
             the
             world
             cannot
             walk
             together
             .
          
           
             Can
             two
             go
             together
             ,
             saith
             the
             Prophet
             ,
             unlesse
             they
             be
             agreed
             ?
             The
             world
             cannot
             
             walk
             with
             Christ
             ,
             because
             it
             hateth
             him
             :
             Enoch
             therefore
             forsook
             the
             company
             of
             the
             world
             ,
             and
             chose
             to
             walk
             with
             God
             alone
             ,
             and
             so
             was
             translated
             ,
             so
             must
             we
             ,
             whatsoever
             evil
             counsel
             we
             heare
             ,
             whether
             from
             prophane
             men
             ,
             or
             others
             ,
             if
             they
             be
             gain-sayers
             ,
             if
             they
             do
             obloqui
             ,
             we
             must
             obaudire
             ,
             heare
             God
             against
             them
             .
             The
             King
             had
             a
             Michaiah
             to
             speak
             the
             truth
             to
             him
             from
             God
             ,
             so
             had
             
             he
             a
             Zedekiah
             ,
             who
             spake
             against
             it
             :
             so
             when
             we
             preach
             the
             truth
             ,
             there
             are
             others
             which
             preach
             placentia
             ,
             that
             will
             tell
             men
             
               id
               quod
               volunt
               sanctum
               est
            
             ,
             that
             whatsoever
             they
             like
             is
             the
             best
             ,
             that
             will
             loose
             ,
             let
             others
             binde
             as
             fast
             as
             they
             can
             ;
             these
             we
             must
             take
             heed
             of
             hearkening
             to
             ,
             we
             must
             not
             frame
             ourselves
             to
             the
             world
             ,
             
             whether
             to
             the
             old
             world
             ,
             as
             they
             that
             would
             burne
             incense
             to
             the
             Queen
             of
             heaven
             ,
             because
             they
             and
             their
             fathers
             had
             done
             so
             before
             ;
             or
             to
             this
             present
             world
             ,
             as
             the
             people
             who
             would
             needs
             have
             a
             king
             ,
             before
             Gods
             time
             ,
             because
             they
             would
             be
             
             like
             other
             nations
             .
          
           
             2.
             
             The
             other
             speaker
             ,
             that
             doth
             obloqui
             ,
             speak
             against
             what
             God
             sayes
             ,
             is
             our selves
             ,
             for
             we
             are
             at
             as
             great
             odds
             with
             God
             as
             the
             world
             is
             .
             The
             wisdom
             of
             
             the
             flesh
             is
             enmity
             with
             God
             ;
             there
             is
             in
             us
             a
             desire
             to
             follow
             our
             own
             spirit
             and
             ,
             
             as
             the
             wise
             man
             saith
             ,
             every
             way
             of
             a
             man
             is
             right
             in
             his
             own
             eyes
             :
             and
             this
             way
             
             we
             are
             not
             to
             follow
             ,
             but
             God
             speaks
             cleane
             contrary
             to
             this
             ,
             
               Revertatur
               quis
               que
               a
            
             
             
               via
               sua
            
             ;
             return
             ye
             every
             man
             from
             his
             own
             way
             ,
             for
             that
             's
             a
             wrong
             way
             :
             we
             have
             
             Gods
             own
             testimony
             ,
             that
             mans
             thoughts
             are
             naught
             ,
             and
             exceeding
             naught
             ,
             and
             therefore
             we
             are
             like
             to
             finde
             little
             good
             by
             this
             oblocutor
             .
             These
             thoughts
             and
             lusts
             do
             militari
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             war
             against
             the
             soul
             ;
             and
             above
             all
             ,
             it
             is
             a
             great
             punishment
             from
             
             God
             to
             give
             men
             up
             to
             follow
             their
             own
             lusts
             .
             The
             Isralites
             lusted
             for
             quailes
             which
             God
             gave
             them
             ,
             but
             withal
             his
             wrath
             fell
             upon
             them
             ,
             and
             when
             they
             refused
             to
             heare
             
             his
             voice
             ,
             in
             his
             anger
             he
             gave
             them
             up
             to
             their
             own
             desires
             .
             This
             is
             the
             punishment
             
             for
             the
             greatest
             offenders
             .
             The
             Heathen
             Idolaters
             were
             punisht
             by
             being
             given
             up
             to
             follow
             their
             own
             lusts
             .
             It
             is
             a
             great
             punishment
             to
             be
             delivered
             over
             to
             Sathan
             ,
             yet
             this
             may
             be
             for
             ones
             good
             ,
             that
             the
             soul
             may
             be
             saved
             ,
             as
             1
             Cor.
             5.
             5.
             
             but
             to
             be
             deli
             ered
             up
             to
             the
             desires
             of
             our
             own
             hearts
             is
             far
             greater
             ,
             2
             Cor.
             2.
             8.
             
             Therefore
             Moses
             when
             God
             appointed
             him
             an
             office
             very
             plausible
             and
             desireable
             by
             men
             ,
             to
             be
             a
             Magistrate
             ,
             he
             being
             suspicious
             of
             himself
             ,
             left
             his
             heart
             ,
             which
             did
             not
             obloqui
             ,
             should
             beguile
             him
             ,
             denied
             it
             fower
             times
             .
             and
             would
             not
             take
             it
             upon
             him
             ,
             till
             God
             was
             very
             angry
             ;
             for
             true
             obedience
             hath
             nothing
             
               de
               suo
            
             ,
             of
             its
             own
             ,
             but
             
               totum
               de
               alieno
            
             ,
             all
             from
             another
             ,
             it
             is
             a
             continual
             gainsayer
             of
             it self
             .
          
           
             3.
             
             Some
             will
             joyn
             these
             two
             together
             ;
             they
             will
             heare
             God
             and
             then
             call
             a
             conference
             ,
             and
             heare
             what
             flesh
             and
             blood
             can
             say
             ,
             and
             they
             will
             sit
             judges
             between
             both
             .
             This
             was
             not
             Saint
             Paules
             practise
             ,
             when
             God
             called
             him
             to
             preach
             ,
             he
             consulted
             
             not
             with
             flesh
             and
             blood
             .
             Our
             affections
             are
             like
             lyme
             ,
             hottest
             when
             they
             should
             be
             coldest
             ,
             as
             in
             water
             ,
             and
             
               e
               contra
            
             ,
             we
             are
             suspicious
             and
             wary
             ,
             when
             we
             come
             to
             hear
             God
             ,
             though
             we
             ought
             to
             be
             then
             most
             secure
             ,
             as
             if
             he
             were
             
               persona
               mala
               fidei
            
             ,
             one
             not
             to
             be
             trusted
             ;
             we
             fear
             most
             ,
             when
             we
             need
             not
             fear
             ,
             we
             are
             afraid
             in
             hearing
             the
             minister
             of
             God
             ,
             and
             marvellous
             carefull
             in
             examining
             all
             circumstances
             ,
             when
             they
             exhort
             to
             any
             thing
             that
             agrees
             not
             with
             our
             worldly
             interests
             ,
             lest
             haply
             we
             should
             be
             seduced
             :
             but
             in
             hearing
             the
             world
             ,
             and
             our
             own
             hearts
             ,
             where
             most
             peril
             is
             ,
             we
             are
             most
             secure
             and
             carelesse
             .
             Hence
             it
             is
             that
             we
             yeeld
             partial
             obedience
             to
             God
             ,
             onely
             in
             what
             we
             like
             ,
             or
             in
             what
             crosses
             not
             our
             carnal
             
             ends
             and
             desires
             ,
             which
             Bernard
             calls
             
               deliratam
               obedientiam
            
             ,
             a
             nice
             obedience
             .
             To
             sit
             an
             hour
             and
             heare
             a
             sermon
             ,
             and
             receive
             the
             sacrament
             ,
             and
             such
             outward
             performances
             ,
             we
             see
             no
             harm
             in
             them
             ,
             but
             in
             those
             things
             which
             the
             world
             or
             our
             own
             hearts
             do
             obloqui
             speak
             against
             ,
             we
             are
             ready
             to
             yeeld
             and
             hearken
             to
             them
             ,
             and
             to
             say
             with
             Cushai
             ,
             though
             he
             had
             been
             David
             servant
             and
             subject
             before
             ,
             yet
             now
             whomsoever
             this
             people
             shall
             choose
             ,
             his
             will
             I
             be
             ,
             and
             him
             will
             I
             serve
             ;
             we
             will
             hearken
             to
             God
             for
             a
             time
             ,
             but
             so
             as
             we
             will
             follow
             the
             world
             and
             our
             desires
             ,
             when
             they
             contradict
             what
             God
             requires
             ;
             this
             we
             must
             specially
             take
             heed
             of
             ,
             we
             must
             so
             obey
             God
             ,
             as
             to
             gainsay
             his
             gainsayers
             ;
             our
             obedience
             must
             be
             sincere
             without
             mixture
             ,
             we
             cannot
             serve
             God
             and
             Mammon
             .
          
           
             The
             last
             thing
             commanded
             is
             the
             measure
             and
             quality
             of
             this
             obedience
             .
             It
             must
             be
             ready
             and
             willing
             ,
             a
             ,
             Saint
             Bernard
             saith
             ,
             though
             
               contra
               voluntatem
            
             ,
             yet
             
               ex
               voluntate
            
             ,
             cheerefully
             .
             Saint
             Paul
             commends
             the
             Romanes
             ,
             that
             they
             obeyed
             from
             
             the
             heart
             :
             and
             therefore
             Saint
             Gregory
             saith
             ,
             
               Obedientia
               non
               servili
               metu
               sed
               charitatis
            
             
             
               affecta
               servanda
               est
               non
               timore
               poenae
               ,
               sed
               amore
               dei
               ,
            
             obedience
             is
             to
             be
             performed
             not
             with
             servile
             feare
             ,
             but
             the
             affection
             of
             love
             ,
             not
             for
             feare
             of
             punishment
             ,
             but
             for
             the
             love
             of
             God
             :
             for
             there
             is
             
               Obedientia
               coacta
            
             ,
             a
             constrained
             obedience
             .
             
             The
             people
             were
             content
             to
             be
             obedient
             ,
             yet
             grumbled
             at
             the
             Burden
             of
             the
             Lord.
             But
             what
             saith
             God
             ?
             For
             this
             obedience
             he
             would
             forsake
             them
             ,
             he
             would
             punish
             them
             ,
             and
             the
             Burden
             of
             the
             Lord
             should
             be
             no
             more
             in
             their
             mouthes
             :
             for
             
               Amor
               erubescit
               nomine
               difficultatis
            
             ,
             love
             blushes
             at
             the
             name
             of
             difficulty
             .
             And
             Saint
             Bernard
             saith
             in
             Gods
             case
             ,
             
               non
               attendit
               verus
               obediens
               quale
               sit
               quod
               praecipieur
            
             
             
               hoe
               solo
               contentus
               quia
               praecipitur
            
             ,
             A
             true
             obedient
             man
             regards
             not
             what
             kinde
             of
             thing
             is
             commanded
             ,
             being
             content
             with
             this
             onely
             ,
             that
             it
             is
             commanded
             .
             The
             disciples
             upon
             Christs
             preaching
             upon
             the
             Sacrament
             said
             ,
             
               Durus
               est
               hic
               sermo
            
             ,
             this
             
             is
             a
             hard
             saying
             .
             There
             is
             an
             obedience
             in
             the
             Devils
             ,
             they
             came
             out
             of
             the
             possessed
             ,
             
             but
             with
             great
             reluctancy
             and
             grudging
             .
             So
             they
             that
             obey
             not
             cheerefully
             ,
             shew
             what
             that
             kinde
             of
             obedience
             is
             like
             .
             That
             which
             is
             
               durus
               sermo
            
             to
             others
             ,
             and
             a
             burden
             ,
             the
             Psalmist
             counted
             sweeter
             then
             the
             honey
             combe
             ,
             Psalm
             119.
             
             Now
             Gods
             ayme
             and
             scope
             in
             this
             point
             is
             ,
             that
             we
             performe
             our
             obedience
             to
             his
             commands
             ,
             though
             they
             be
             hard
             ,
             it
             must
             not
             be
             like
             that
             of
             Sauls
             ,
             we
             must
             not
             spare
             it
             in
             the
             great
             ,
             and
             performe
             it
             in
             the
             least
             ;
             if
             we
             do
             ,
             our
             sacrifice
             
             will
             not
             be
             accepted
             :
             for
             he
             spared
             the
             best
             and
             fattest
             of
             the
             cattell
             ,
             and
             offered
             the
             worst
             in
             sacrifice
             .
          
           
             The
             thing
             forbidden
             ,
             as
             opposite
             to
             obedience
             ,
             is
             disobedience
             ;
             the
             nature
             of
             which
             sinne
             we
             may
             conceive
             ,
             if
             we
             consider
             what
             it
             is
             compared
             to
             ,
             and
             behold
             it
             in
             the
             effects
             which
             it
             produces
             .
          
           
             1.
             
             It
             is
             compared
             to
             the
             sinne
             of
             witchcraft
             ,
             or
             the
             sinne
             of
             divination
             ,
             as
             it
             is
             in
             the
             Hebrew
             ;
             and
             to
             the
             abomination
             of
             the
             Teraphim
             ,
             as
             it
             is
             in
             the
             Hebrew
             ;
             or
             iniquity
             and
             idolatrie
             ,
             as
             we
             read
             it
             .
             1.
             
             To
             witchcraft
             or
             the
             sinne
             of
             divination
             ,
             because
             as
             men
             forsake
             God
             ,
             when
             they
             seek
             to
             witches
             and
             diviners
             ,
             so
             men
             renounce
             God
             by
             disobedience
             ,
             and
             hearken
             to
             Sathans
             instruments
             ,
             the
             world
             ,
             and
             their
             own
             corrupt
             hearts
             :
             and
             likewise
             as
             witches
             do
             not
             alwayes
             give
             true
             and
             certain
             answers
             ,
             but
             often
             deceive
             those
             that
             trust
             to
             them
             ;
             so
             disobedience
             to
             God
             deceives
             men
             in
             their
             hopes
             of
             worldly
             things
             ,
             which
             they
             think
             to
             gain
             by
             not
             hearkening
             to
             God
             ,
             as
             in
             this
             example
             of
             Saul
             ,
             he
             disobeyed
             God
             out
             of
             feare
             of
             the
             people
             ,
             lest
             they
             should
             have
             deprived
             him
             of
             his
             kingdom
             ,
             which
             he
             thought
             to
             establish
             by
             pleasing
             the
             people
             ,
             when
             as
             his
             disobedience
             like
             a
             witch
             deceived
             him
             ,
             for
             thereby
             he
             lost
             his
             kingdom
             :
             because
             thou
             hast
             cast
             away
             the
             word
             of
             the
             Lord
             ,
             therefore
             the
             Lord
             hath
             cast
             off
             thee
             from
             being
             king
             ,
             saith
             Samuel
             .
          
           
             2.
             
             To
             the
             abomination
             of
             the
             Teraphim
             ,
             which
             were
             images
             or
             idols
             ,
             like
             the
             
               dii
               Penates
            
             ,
             the
             houshold
             Gods
             of
             the
             Romans
             .
             These
             they
             set
             up
             in
             the
             secret
             
             corners
             of
             their
             houses
             ,
             and
             worshipped
             in
             private
             ,
             though
             in
             the
             temple
             they
             pretended
             to
             worship
             none
             but
             God
             ;
             so
             men
             prosesse
             Obedience
             to
             God
             in
             the
             Church
             in
             the
             sight
             of
             men
             ,
             but
             in
             their
             domestick
             and
             worldly
             affaires
             ,
             they
             obey
             mammon
             ,
             and
             follow
             their
             own
             hearts
             ,
             disobeying
             God.
             
          
           
             2.
             
             Consider
             it
             in
             the
             effects
             ,
             which
             are
             all
             the
             curses
             of
             God
             denounced
             against
             the
             disobedient
             .
             His
             curse
             whose
             maledicere
             is
             malefacere
             ,
             as
             his
             benedicere
             is
             benefacere
             
             (
             for
             his
             curse
             and
             his
             blessing
             are
             effectuall
             and
             operative
             )
             is
             due
             especially
             to
             the
             sinne
             of
             disobedience
             :
             for
             it
             is
             a
             thing
             most
             reprochful
             to
             God
             ,
             for
             any
             to
             account
             his
             commandments
             hard
             and
             unjust
             ,
             as
             all
             disobedient
             persons
             do
             ,
             as
             the
             
             evil
             servant
             ,
             that
             said
             of
             his
             Master
             .
             I
             knew
             thou
             wast
             a
             hard
             man
             ,
             reaping
             where
             thou
             sowest
             not
             .
             A
             signe
             of
             Gods
             curse
             is
             the
             Rainbow
             ,
             which
             not
             onely
             minds
             us
             of
             the
             covenant
             ,
             but
             also
             of
             the
             general
             deluge
             ,
             whereby
             God
             punished
             the
             disobedience
             
             of
             the
             old
             world
             ;
             but
             especially
             death
             ,
             that
             passeth
             upon
             all
             ,
             is
             properly
             ascribed
             by
             the
             Apostle
             to
             this
             sinne
             of
             disobedience
             .
             And
             as
             Saint
             Bernard
             observes
             our
             daily
             experience
             tells
             us
             as
             much
             ,
             for
             
               Quotidie
               experimur
               ,
               quotidie
               enim
               morimur
               ,
            
             we
             finde
             it
             true
             every
             day
             ,
             because
             we
             die
             daily
             .
             Besides
             ,
             as
             God
             observes
             a
             proportion
             in
             his
             punishments
             ,
             so
             here
             in
             this
             sinne
             ;
             by
             that
             wherein
             we
             sinne
             ,
             by
             that
             
             we
             are
             punished
             :
             for
             as
             we
             withdraw
             our
             obedience
             from
             God
             so
             the
             creatures
             withdraw
             their
             obedience
             from
             us
             ;
             neither
             are
             we
             punished
             onely
             by
             disobedience
             without
             us
             for
             this
             sinne
             ,
             but
             also
             by
             disobedience
             with
             in
             us
             :
             the
             two
             Laws
             of
             the
             members
             ,
             and
             of
             the
             minde
             ,
             are
             opposite
             ,
             our
             affections
             will
             not
             be
             subject
             to
             reason
             ,
             because
             we
             disobey
             our
             Creator
             .
             Thus
             we
             see
             the
             nature
             of
             disobedience
             in
             general
             .
          
           
             Now
             for
             the
             kinds
             in
             particular
             ,
             we
             know
             ,
             that
             disobedience
             is
             compared
             to
             a
             
             path
             in
             which
             we
             are
             to
             walk
             ,
             not
             turning
             to
             the
             right
             hand
             ,
             or
             to
             the
             left
             ,
             so
             that
             
             there
             is
             a
             right
             hand
             way
             ,
             and
             a
             way
             to
             the
             left
             hand
             .
             The
             heart
             of
             a
             wiseman
             is
             
             on
             his
             right
             hand
             ,
             but
             the
             heart
             of
             a
             fool
             is
             on
             his
             left
             hand
             .
             From
             which
             places
             the
             Fathers
             make
             two
             kindes
             of
             disobedience
             ,
             by
             turning
             to
             the
             right
             hand
             and
             to
             the
             left
             ,
             which
             they
             expound
             thus
             .
          
           
             1.
             
             There
             is
             
               Probabilis
               inobedientia
            
             ,
             a
             disobedience
             not
             without
             some
             probable
             pretence
             ,
             as
             was
             Sauls
             sinne
             at
             Gilgal
             ,
             his
             answer
             seemed
             reasonable
             ,
             but
             that
             we
             must
             not
             make
             our
             own
             reason
             but
             Gods
             revealed
             will
             the
             rule
             of
             our
             obedience
             .
          
           
             This
             is
             turning
             to
             the
             right
             ,
             and
             to
             this
             kinde
             belong
             those
             opposites
             ,
             of
             which
             we
             spoke
             ,
             when
             we
             hearken
             to
             the
             voice
             of
             our
             own
             hearts
             ,
             or
             of
             the
             world
             ,
             or
             would
             mix
             them
             and
             joyne
             them
             with
             God
             ,
             All
             these
             lead
             
               ad
               dextram
            
             to
             the
             right
             hand
             .
          
           
             2.
             
             There
             is
             a
             lest
             hand
             way
             ,
             whereto
             they
             turn
             ,
             that
             have
             no
             probability
             of
             reason
             ,
             or
             colour
             for
             their
             sinne
             ,
             such
             as
             the
             Apostle
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             wicked
             and
             absurd
             
             and
             unreasonable
             men
             ,
             whose
             course
             of
             life
             is
             without
             any
             excuse
             ,
             who
             sinne
             willfully
             and
             presumptuously
             against
             the
             cleare
             will
             of
             God
             ,
             and
             dictate
             of
             their
             consciences
             .
             And
             as
             disobedience
             is
             here
             forbidden
             ,
             so
             when
             men
             obey
             ,
             but
             not
             readily
             ,
             not
             without
             murmurings
             and
             disputings
             .
             Murmuring
             was
             alwayes
             the
             fault
             of
             the
             
             Israelits
             ,
             they
             would
             make
             dialogues
             with
             God
             and
             and
             ask
             the
             reason
             of
             every
             thing
             why
             this
             rather
             then
             that
             ,
             and
             why
             now
             rather
             then
             at
             another
             time
             ;
             such
             men
             Luther
             calls
             the
             sect
             of
             the
             Queristae
             ,
             they
             will
             go
             with
             a
             why
             in
             insinitum
             .
          
           
             This
             also
             must
             be
             avoyded
             ;
             to
             which
             we
             may
             adde
             the
             fault
             of
             those
             that
             excuse
             their
             disobedience
             ,
             Luc.
             14.
             18.
             
             The
             Angels
             yeeld
             no
             reasons
             why
             they
             should
             not
             
             obey
             ,
             do
             not
             murmur
             ,
             or
             excuse
             but
             obey
             readily
             .
          
           
             Now
             for
             the
             degrees
             of
             Disobedience
             .
          
           
             Disobedience
             hath
             two
             degrees
             .
             1.
             
             Neglect
             .
             2
             Contempt
             .
          
           
             
               1.
               
               Neglect
               is
               defined
               to
               be
               
                 animae
                 torpor
                 ,
                 quo
                 quis
                 minus
                 diligens
                 est
                 in
                 exequendo
              
               
               
                 quod
                 exequi
                 debet
              
               ,
               a
               dulnes
               of
               the
               minde
               ,
               which
               makes
               a
               man
               lesse
               diligent
               in
               doing
               that
               he
               should
               ;
               and
               this
               was
               the
               fault
               of
               him
               that
               came
               without
               his
               wedding
               garment
               .
               
            
             
               2.
               
               Contempt
               is
               the
               extremity
               of
               disobedience
               .
               And
               this
               God
               threatens
               with
               a
               severe
               punishment
               .
               If
               you
               shall
               despise
               my
               statutes
               ,
               or
               if
               your
               soul
               abhor
               my
               judgements
               ,
               
               &c.
               
               I
               will
               appoint
               over
               you
               terrour
               ,
               consumption
               ,
               &c.
               and
               I
               will
               set
               my
               face
               against
               you
               ,
               saith
               God.
               
                 S.
                 Augustine
              
               saith
               of
               both
               these
               ,
               
                 Neglectus
                 ubique
                 culpabilis
                 ,
                 contemptus
                 ubique
                 damnabilis
                 ,
              
               neglect
               is
               blameable
               ,
               but
               contempt
               damnable
               .
            
          
           
             The
             means
             to
             compasse
             this
             vertue
             ,
             or
             rather
             the
             motives
             to
             stir
             us
             up
             to
             obedience
             are
             diverse
             .
             
          
           
             1.
             
             The
             first
             is
             ,
             the
             obedience
             that
             hath
             been
             exhibited
             to
             God
             from
             time
             to
             time
             
             by
             his
             Saints
             .
             As
             Moses
             had
             fair
             proffers
             and
             liklyhoods
             of
             preferment
             ,
             yet
             rather
             chose
             to
             suffer
             affliction
             ,
             then
             to
             disobey
             God.
             Joseph
             in
             the
             eye
             of
             the
             world
             might
             
             be
             thought
             to
             have
             risen
             to
             great
             preferment
             by
             obeying
             his
             Mistris
             voice
             ,
             but
             you
             see
             what
             rocks
             he
             was
             willing
             to
             cast
             himself
             upon
             ,
             rather
             then
             to
             disobey
             his
             God
             ,
             
             or
             hearken
             to
             the
             oblocutor
             .
             Our
             Saviour
             though
             he
             were
             the
             Son
             of
             God
             ,
             yet
             was
             subject
             to
             his
             parents
             ,
             and
             not
             onely
             so
             ,
             but
             became
             obedient
             to
             God
             even
             to
             death
             .
             
             
               S.
               Bernard
            
             asks
             the
             question
             ,
             Who
             were
             they
             that
             the
             Son
             of
             God
             should
             be
             subject
             to
             them
             ?
             
               Faber
               &
               foemina
            
             ,
             a
             Carpenter
             and
             a
             woman
             ;
             and
             he
             though
             God
             ,
             or
             rather
             as
             Christ
             ,
             God
             and
             man
             ,
             was
             subject
             .
             I
             hough
             he
             were
             the
             Son
             of
             God
             ,
             yet
             he
             learned
             obedience
             by
             his
             sufferings
             ,
             Heb.
             5.
             8.
             and
             indeed
             by
             the
             obedience
             of
             the
             crosse
             ,
             he
             recovered
             the
             world
             .
             And
             if
             any
             shall
             except
             and
             say
             ,
             they
             cannot
             imitate
             the
             Son
             of
             God
             or
             the
             Saints
             ,
             let
             him
             consider
             in
             the
             next
             place
             .
          
           
             2.
             
             The
             example
             of
             al
             the
             creatures
             ,
             in
             whom
             there
             would
             be
             no
             disorder
             ,
             were
             it
             
             not
             for
             man.
             The
             windes
             and
             sea
             obeyed
             Christ
             :
             the
             sun
             standing
             still
             at
             the
             prayer
             of
             
             Joshua
             :
             the
             fire
             not
             consuming
             the
             three
             children
             :
             and
             the
             lyons
             not
             devouring
             Daniel
             ;
             
             all
             go
             against
             their
             natures
             ,
             to
             yeeld
             obedience
             to
             God.
             So
             that
             they
             are
             not
             onely
             audientes
             ,
             attentive
             ,
             but
             
               obedientes
               verbo
               divino
            
             ,
             obedient
             to
             Gods
             word
             :
             which
             is
             true
             and
             perfect
             obedience
             ,
             to
             obey
             even
             contrary
             to
             our
             own
             nature
             .
          
           
             3
             Another
             motive
             ,
             is
             if
             we
             consider
             how
             obedient
             our
             nature
             is
             to
             the
             contraries
             of
             what
             God
             commands
             ,
             and
             follow
             that
             :
             natural
             reason
             saith
             ,
             where
             there
             is
             one
             duty
             there
             are
             two
             extreams
             at
             the
             least
             .
             And
             therefore
             the
             obedience
             we
             shew
             to
             sin
             is
             multiplicior
             then
             that
             we
             exhibit
             to
             God.
             It
             is
             truely
             said
             of
             the
             Heathen
             ,
             that
             
               negligentia
               plus
               laborat
               quam
               diligentia
            
             ,
             idlenesse
             is
             more
             toilsome
             then
             imployment
             .
             And
             so
             we
             may
             say
             of
             the
             adulterer
             ,
             he
             laboureth
             more
             then
             the
             chast
             ,
             and
             the
             covetous
             more
             then
             the
             contented
             man.
             
          
           
             4.
             
             Lastly
             ,
             the
             reward
             may
             be
             a
             means
             to
             stirr
             us
             up
             to
             obedience
             .
             We
             know
             nothing
             is
             more
             prevalent
             then
             it
             .
             It
             s
             true
             there
             is
             such
             equity
             in
             Gods
             commands
             ,
             that
             we
             should
             obey
             them
             without
             reward
             ;
             yet
             there
             is
             such
             reward
             annexed
             to
             our
             obedience
             ,
             that
             if
             there
             were
             lesse
             equity
             and
             more
             difficulty
             in
             them
             ,
             yet
             they
             ought
             to
             
             be
             kept
             in
             regard
             of
             the
             reward
             .
             One
             saith
             ,
             
               nutriunt
               praemiorum
               exempla
               virtutes
            
             ,
             examples
             of
             rewards
             cherish
             vertue
             .
             If
             a
             thing
             commanded
             were
             not
             equal
             ,
             yet
             we
             stick
             not
             at
             that
             ,
             so
             a
             reward
             be
             proposed
             .
             And
             we
             see
             that
             Abrahams
             obedience
             had
             a
             great
             reward
             ;
             I
             am
             ,
             saith
             God
             ,
             thy
             exceeding
             great
             reward
             :
             
               Merces
               magna
               nimis
            
             ,
             
             as
             some
             Fathers
             say
             ;
             so
             great
             is
             the
             reward
             of
             obedience
             ,
             that
             one
             of
             the
             Fathers
             saith
             ,
             that
             the
             Saints
             seeing
             how
             great
             it
             is
             repent
             ,
             that
             they
             had
             performed
             no
             greater
             obedience
             on
             earth
             ,
             and
             wish
             themselves
             on
             earth
             again
             ,
             that
             they
             might
             perform
             more
             exact
             obedience
             .
          
           
             The
             signes
             of
             well
             hearing
             and
             obeying
             are
             these
             .
          
           
             1.
             
             In
             audire
             .
             The
             joy
             we
             have
             in
             profiting
             ,
             and
             the
             grief
             of
             not
             benefitting
             at
             our
             hearing
             ;
             as
             also
             our
             care
             to
             resort
             where
             we
             should
             hear
             ,
             and
             to
             apply
             what
             we
             hear
             to
             our selves
             in
             particular
             ,
             are
             signes
             of
             our
             good
             or
             ill
             disposition
             to
             this
             duty
             .
          
           
             2.
             
             In
             obedire
             .
             If
             we
             not
             onely
             obey
             that
             part
             of
             Gods
             law
             ,
             to
             the
             observance
             whereof
             1.
             we
             are
             tyed
             by
             the
             Princes
             law
             ,
             but
             those
             also
             which
             the
             Princes
             law
             takes
             no
             hold
             of
             ,
             though
             we
             observe
             them
             not
             :
             where
             there
             is
             onely
             
               vis
               directiva
            
             ,
             not
             correctiva
             ,
             a
             directive
             ,
             but
             no
             coercive
             power
             :
             or
             when
             Gods
             laws
             and
             mans
             concur
             not
             ,
             if
             we
             obey
             as
             well
             as
             when
             they
             concur
             ,
             then
             is
             our
             obedience
             free
             and
             voluntary
             out
             of
             conscience
             ,
             not
             by
             constraint
             .
             This
             is
             a
             good
             signe
             of
             obedience
             .
          
           
             2.
             
             And
             secondly
             ,
             when
             Gods
             commands
             and
             the
             desires
             of
             our
             own
             nature
             stand
             in
             competition
             ,
             as
             when
             God
             commands
             Abraham
             to
             offer
             his
             son
             ,
             and
             nature
             forbade
             him
             .
             As
             also
             in
             the
             world
             ,
             when
             it
             and
             the
             fashion
             take
             one
             side
             ,
             and
             Gods
             commandments
             another
             .
             If
             in
             these
             cases
             God
             have
             the
             victory
             ,
             and
             the
             world
             and
             the
             flesh
             go
             down
             ,
             it
             is
             another
             good
             signe
             ,
             that
             we
             are
             in
             a
             true
             way
             of
             obedience
             .
             The
             tryal
             is
             best
             found
             upon
             the
             parting
             ,
             as
             when
             two
             walk
             together
             ,
             you
             cannot
             know
             whose
             the
             spaniel
             is
             till
             they
             part
             ,
             but
             when
             they
             part
             ,
             we
             know
             who
             was
             his
             Master
             ,
             and
             whom
             he
             followed
             before
             they
             parted
             .
          
           
             The
             sixth
             rule
             for
             procuring
             obedience
             in
             others
             is
             ,
             done
             
               per
               edificationem
            
             ,
             as
             the
             
             Apostle
             speaks
             ,
             by
             edifying
             one
             another
             ,
             and
             by
             avoyding
             that
             which
             they
             call
             scandalum
             ,
             let
             no
             man
             put
             a
             stumbling
             block
             ,
             or
             an
             occasion
             to
             fall
             in
             his
             brothers
             way
             .
          
        
         
           
           
             CHAP.
             XIIII
             .
          
           
             
               Of
               patience
               .
               How
               it
               arises
               from
               Love
               of
               God.
               The
               necessity
               and
               excellency
               of
               patience
               .
               Afflictions
               are
               either
               corrections
               ,
               or
               tryals
               .
               Reasons
               of
               patience
               in
               both
               .
               Of
               counterfeit
               patience
               in
               Hereticks
               and
               others
               .
               Stupidity
               no
               true
               patience
               .
               Cause
               thereof
               .
               Of
               fainting
               under
               the
               crosse
               .
               Means
               of
               patience
               .
               Signes
               of
               patience
               .
               Of
               working
               patience
               in
               others
               .
            
          
           
             THe
             second
             principal
             signe
             or
             property
             of
             Love
             is
             Patience
             ,
             and
             it
             might
             be
             comprehended
             under
             obedience
             ;
             for
             they
             use
             to
             call
             it
             ,
             
               obedientiam
               crucis
            
             .
             It
             is
             a
             fruit
             
             of
             Love
             ,
             
               charitas
               patiens
               est
            
             ,
             saith
             the
             Apostle
             :
             for
             if
             it
             be
             active
             ,
             it
             produces
             obedience
             ,
             if
             passive
             patience
             .
             The
             Heathen
             man
             hath
             a
             strange
             speech
             to
             this
             purpose
             :
             
               Non
               amo
               quenquam
               ,
               nisi
               offendat
               ,
            
             I
             love
             no
             man
             ,
             but
             he
             that
             offends
             me
             ;
             the
             reason
             is
             ,
             because
             bearing
             and
             sorbearing
             is
             an
             argument
             of
             love
             ,
             he
             that
             loveth
             will
             bear
             much
             ,
             if
             not
             ,
             he
             loveth
             not
             .
             
               Qui
               desinit
               sustinere
               desinit
               amare
            
             ,
             saith
             
               S.
               Augustine
            
             ,
             leave
             of
             to
             forbear
             ,
             and
             leave
             of
             to
             love
             :
             and
             
               S.
               Gregory
               ,
               Patientia
               vera
               ipsum
               amat
               ,
               quem
               portat
               ,
            
             
             true
             patience
             loves
             him
             who
             is
             a
             burden
             to
             him
             .
          
           
             In
             respect
             of
             our selves
             being
             natural
             ,
             nothing
             can
             be
             trulier
             said
             ,
             then
             
               durum
               pati
            
             ,
             It
             goeth
             against
             flesh
             and
             blood
             to
             suffer
             ;
             and
             the
             object
             of
             patience
             is
             evil
             .
             But
             the
             spiritual
             man
             glories
             in
             tribulation
             ,
             knowing
             that
             tribulation
             worketh
             patience
             ;
             and
             why
             ?
             because
             patience
             worketh
             experience
             ,
             and
             that
             hope
             .
             So
             that
             patience
             never
             
             bears
             evil
             
               propter
               se
               ,
               sed
               propter
               mag
               is
               bonum
               ,
            
             for
             it self
             ,
             but
             for
             a
             greater
             good
             .
             The
             evil
             we
             suffer
             by
             it
             will
             be
             recompensed
             with
             the
             greater
             good
             .
             Labour
             is
             durum
             ,
             a
             hard
             thing
             ,
             and
             ease
             good
             ,
             but
             if
             a
             better
             thing
             (
             as
             learning
             )
             may
             be
             attained
             by
             the
             privation
             of
             that
             good
             ,
             we
             will
             take
             pains
             and
             endure
             labour
             .
             So
             the
             suffering
             of
             want
             ,
             trouble
             ,
             and
             the
             like
             ,
             conducing
             to
             a
             greater
             good
             ,
             puts
             a
             will
             into
             us
             to
             endure
             them
             .
             
               Ardor
               desideriorum
            
             ,
             saith
             
               S.
               Gregory
               ,
               facit
               tolerantiam
               laborum
               ,
            
             the
             earnestnesse
             of
             our
             desires
             causeth
             us
             to
             endure
             labor
             .
             This
             greater
             good
             is
             the
             glory
             of
             God
             ;
             and
             that
             as
             we
             said
             of
             obedience
             ,
             both
             directly
             by
             our selves
             ,
             when
             we
             glorifie
             him
             ,
             by
             our
             sufferings
             ,
             and
             also
             by
             others
             ,
             who
             take
             occasion
             by
             our
             patience
             in
             suffering
             to
             glorify
             God.
             Though
             the
             Devil
             afflicted
             Job
             with
             sundry
             crosses
             ,
             yet
             he
             continued
             firm
             and
             endured
             them
             patiently
             ,
             and
             by
             his
             servants
             patience
             was
             God
             glorified
             even
             over
             the
             Devil
             :
             God
             triumphs
             over
             the
             Devil
             by
             the
             patience
             of
             Job
             .
             〈◊〉
             thou
             not
             ,
             saith
             
             God
             ,
             my
             servant
             Job
             ,
             that
             there
             is
             none
             like
             him
             in
             the
             earth
             ,
             &c.
             
             
               Beatus
               Job
               quot
               voces
               patientiae
               in
               laudem
               Dei
               percussus
               reddidit
               ,
               quasi
               tot
               in
               adversarii
               pectore
               jacula
               intorsit
               ,
               et
               acriora
               multa
               quam
               sustinuit
               ,
               inflixit
               ,
            
             blessed
             Job
             by
             his
             often
             expressions
             of
             patience
             to
             the
             honour
             of
             God
             in
             his
             afflictions
             ,
             castas
             it
             were
             so
             many
             darts
             into
             the
             bosome
             of
             his
             adversary
             ,
             and
             inflicted
             much
             more
             upon
             him
             ,
             then
             he
             endured
             himself
             .
          
           
             The
             Author
             to
             the
             Hebrews
             tells
             us
             ,
             that
             we
             need
             this
             vertue
             ,
             and
             our
             Saviour
             
             gives
             us
             the
             reason
             .
             We
             cannot
             possesse
             our
             souls
             without
             it
             .
             How
             ?
             Thus
             ;
             if
             any
             crosse
             befall
             us
             ,
             either
             it
             is
             too
             great
             for
             us
             to
             bear
             ,
             and
             so
             we
             fall
             into
             exceeding
             great
             worldly
             sorrow
             ,
             which
             worketh
             death
             ,
             as
             it
             hapned
             with
             Achitophel
             ,
             a
             wise
             man
             :
             or
             else
             
             without
             this
             gift
             of
             patience
             we
             set
             our selves
             against
             that
             partie
             in
             passion
             ,
             that
             we
             
             conceive
             did
             offer
             us
             the
             injury
             ,
             and
             so
             fall
             to
             hatred
             ,
             and
             then
             to
             injurious
             dealing
             ,
             or
             if
             it
             be
             from
             Gods
             hand
             ,
             to
             murmuring
             and
             impatient
             reoining
             ,
             and
             so
             loose
             your
             souls
             .
             But
             if
             with
             patience
             we
             bear
             the
             afflictions
             of
             this
             life
             ,
             and
             thereby
             overcome
             the
             last
             enemy
             which
             is
             death
             ,
             1
             Corinthians
             15.
             26.
             then
             we
             are
             sure
             to
             save
             our
             souls
             .
             In
             consideration
             whereof
             ,
             as
             we
             said
             ,
             that
             in
             the
             Christian
             structure
             faith
             was
             fundamentum
             the
             foundation
             of
             all
             vertues
             ,
             so
             patience
             is
             tectum
             the
             roof
             or
             covering
             of
             all
             vertues
             to
             keep
             and
             defend
             them
             from
             the
             storms
             of
             afflictions
             ;
             without
             which
             storms
             would
             beat
             ,
             and
             rain
             would
             descend
             into
             the
             building
             and
             rot
             it
             .
          
           
             And
             this
             may
             well
             be
             warranted
             by
             that
             of
             our
             Saviour
             in
             the
             Gospel
             ,
             where
             he
             saith
             (
             describing
             the
             spirituall
             harvest
             )
             that
             they
             brought
             forth
             fruit
             with
             
             patience
             .
             The
             fruit
             is
             after
             the
             bud
             and
             blossome
             ,
             the
             fruit
             must
             come
             through
             both
             .
             But
             more
             plainly
             in
             the
             Apostle
             ;
             that
             therefore
             patience
             must
             have
             her
             
             perfect
             work
             ,
             that
             we
             may
             be
             perfect
             and
             want
             nothing
             ,
             and
             the
             building
             
             be
             consummate
             .
             And
             
               S.
               Paul
            
             joyns
             faith
             the
             foundation
             ,
             and
             patience
             the
             roof
             together
             .
             
             To
             you
             it
             is
             given
             not
             onely
             to
             believe
             ,
             but
             also
             to
             suffer
             ;
             and
             in
             another
             
             place
             ,
             
               in
               side
               &
               patientia
            
             ,
             by
             faith
             and
             patience
             we
             inherit
             the
             promise
             ,
             the
             first
             and
             last
             ,
             the
             beginning
             and
             the
             ending
             .
             So
             that
             when
             we
             have
             this
             vertue
             ,
             and
             the
             roof
             be
             covered
             ,
             we
             may
             have
             good
             cause
             to
             rejoyce
             ,
             as
             
               S.
               Paul
            
             did
             .
             He
             rejoyced
             in
             patience
             ,
             
             in
             suffering
             infirmities
             ,
             reproaches
             ,
             necessities
             ,
             persecutions
             ,
             distresses
             ,
             for
             Christs
             sake
             .
             And
             patience
             working
             experience
             ,
             he
             then
             had
             
               spem
               solidiorem
            
             more
             
             solid
             hope
             ,
             and
             thence
             grew
             so
             valiant
             ,
             as
             to
             throw
             down
             gantlet
             ,
             and
             chalenge
             any
             
             thing
             that
             could
             separate
             him
             from
             the
             love
             of
             God
             ,
             and
             beginneth
             with
             the
             least
             
             first
             ,
             as
             tribulations
             ,
             ascending
             to
             the
             most
             potent
             ,
             as
             death
             ,
             Angels
             ,
             principalities
             ,
             &c.
             
          
           
             Patience
             is
             distinguished
             according
             to
             the
             object
             ,
             which
             is
             affliction
             ,
             and
             that
             is
             of
             two
             sorts
             :
             for
             it
             is
             either
             for
             punishment
             ,
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             for
             tryal
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             there
             must
             be
             patience
             in
             both
             :
             and
             the
             reason
             is
             ,
             for
             that
             in
             every
             Law
             there
             is
             a
             directive
             and
             a
             corrective
             force
             ,
             if
             one
             misse
             ,
             the
             other
             will
             take
             hold
             .
             
               Aut
               faciendum
               quod
               oportet
               ,
               aut
               patiendum
               quod
               oportet
               ,
            
             either
             we
             must
             do
             ,
             or
             suffer
             what
             we
             should
             ;
             we
             must
             be
             either
             active
             or
             passive
             .
          
           
             1.
             
             We
             submit
             our selves
             to
             the
             corrective
             force
             in
             respect
             of
             our
             deserts
             ,
             knowing
             
             the
             Law
             to
             be
             just
             ,
             for
             two
             reasons
             ,
             both
             which
             are
             mentioned
             by
             
               S.
               Peter
            
             ,
             It
             is
             the
             will
             of
             God
             ;
             of
             his
             secret
             will
             we
             cannot
             enquire
             the
             cause
             ,
             but
             when
             he
             hath
             revealed
             the
             reasons
             ,
             we
             may
             be
             bold
             to
             take
             notice
             of
             them
             for
             confirmation
             of
             our
             faith
             .
             1.
             
             The
             first
             is
             ,
             He
             will
             have
             all
             the
             world
             know
             ,
             that
             sin
             shall
             not
             be
             unpunished
             .
             This
             is
             plain
             .
             The
             waters
             of
             Meribah
             cost
             Moses
             his
             life
             ,
             his
             wavering
             ,
             because
             the
             waters
             came
             not
             at
             the
             first
             ,
             was
             his
             forfeiture
             of
             entring
             into
             the
             land
             of
             promise
             ,
             Numbers
             20.
             12.
             
             Many
             more
             instances
             might
             be
             brought
             ,
             but
             they
             are
             all
             obscured
             by
             Christs
             punishment
             for
             our
             sins
             ,
             which
             may
             inform
             us
             how
             highly
             sin
             displeases
             God.
             And
             although
             the
             main
             punishment
             fell
             on
             the
             Son
             of
             God
             ,
             and
             this
             
               Passio
               Christi
            
             ,
             this
             suffering
             of
             Christ
             was
             the
             greatest
             signe
             of
             the
             love
             of
             God
             to
             us
             ,
             yet
             he
             loves
             us
             not
             so
             as
             to
             exempt
             us
             from
             all
             punishment
             ,
             there
             must
             be
             a
             visitation
             for
             his
             Church
             .
             It
             is
             a
             great
             part
             of
             that
             league
             and
             covenant
             made
             long
             since
             ,
             that
             though
             his
             mercy
             shall
             not
             be
             withdrawn
             from
             us
             ,
             yet
             if
             we
             forsake
             his
             Law
             ,
             he
             will
             visit
             our
             trespasses
             with
             the
             rod
             ,
             &c.
             this
             is
             a
             signe
             of
             his
             love
             too
             ,
             as
             well
             as
             his
             punishing
             the
             Son
             for
             us
             ;
             therefore
             we
             must
             still
             be
             subject
             to
             his
             fatherly
             correction
             ,
             though
             his
             children
             and
             servants
             .
             Judgement
             must
             begin
             at
             the
             house
             of
             God
             ,
             saith
             
               S.
               Peter
            
             .
             But
             he
             will
             punish
             the
             
             wicked
             more
             grievously
             ;
             for
             as
             our
             Saviour
             speaks
             ,
             If
             this
             be
             done
             in
             me
             that
             
             am
             a
             green
             tree
             ,
             what
             shall
             become
             of
             the
             dry
             ?
             If
             I
             bring
             evil
             upon
             mine
             own
             
             city
             ,
             where
             my
             Name
             is
             called
             upon
             ,
             (
             saith
             God
             )
             shall
             you
             go
             unpunished
             ?
             And
             
             it
             is
             certain
             ,
             that
             the
             Lord
             chasteneth
             and
             scourgeth
             every
             Son
             whom
             he
             receiveth
             ,
             and
             as
             many
             as
             he
             loveth
             he
             rebuketh
             and
             chasteneth
             .
             
               S.
               Augustine
            
             saith
             ,
             
               Si
               huc
               non
               tibi
               magis
               malum
               videtur
               exhaeredari
               ,
               quam
               non
               castigari
               ,
               hoc
               elige
               ,
            
             If
             to
             be
             disinherited
             seem
             not
             to
             thee
             to
             be
             a
             greater
             evil
             then
             not
             to
             be
             chastised
             ,
             choose
             that
             .
          
           
             2.
             
             As
             the
             first
             was
             a
             reason
             of
             the
             declaration
             of
             Gods
             justice
             ,
             so
             this
             second
             is
             
             for
             our
             own
             benefit
             .
             
               Vexatio
               dat
               intellectum
            
             ,
             trouble
             brings
             understanding
             .
             It
             was
             good
             for
             David
             that
             he
             had
             been
             afflicted
             ,
             many
             men
             cannot
             be
             without
             it
             .
             
               S.
               Aug.
            
             saith
             ,
             that
             when
             he
             followed
             this
             world
             by
             pleasures
             with
             a
             full
             stream
             ,
             a
             pain
             in
             his
             
             breast
             ,
             
               pectoris
               dolor
            
             ,
             was
             the
             first
             means
             of
             his
             recalling
             .
             
               S.
               Pauls
            
             unhorsing
             and
             
             smiting
             blinde
             was
             his
             initiation
             to
             God.
             
               Sepiam
               vias
               tuas
            
             ,
             saith
             God
             ,
             I
             will
             hedge
             
             up
             thy
             wayes
             with
             thorns
             ;
             If
             thou
             wilt
             go
             out
             of
             the
             way
             the
             thorns
             shall
             prick
             thee
             ,
             and
             keep
             thee
             in
             .
             Nazianzen
             reporteth
             of
             
               S.
               Basil
            
             ,
             that
             being
             subject
             to
             infirmities
             and
             sicknesse
             ,
             he
             petitioned
             God
             for
             recovery
             of
             his
             health
             ,
             and
             when
             he
             had
             obtained
             it
             ,
             he
             remembred
             that
             he
             had
             left
             out
             a
             condition
             ,
             that
             lest
             he
             should
             grow
             proud
             ,
             God
             would
             by
             afflictions
             put
             him
             in
             minde
             by
             sicknesse
             again
             ,
             which
             he
             did
             as
             the
             same
             Father
             reports
             .
             Thus
             in
             these
             two
             respects
             its
             necessary
             we
             bear
             correction
             with
             patience
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             The
             tryal
             is
             of
             two
             sorts
             .
             1.
             
             There
             is
             either
             ,
             
               Delatio
               boni
            
             a
             deferring
             of
             good
             ,
             touched
             before
             in
             hope
             ,
             which
             ever
             hath
             
               rationem
               mali
            
             ,
             a
             shew
             of
             evill
             .
             Hope
             deferred
             maketh
             the
             heart
             sicke
             ;
             the
             bearing
             of
             it
             is
             called
             ,
             
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             longanimity
             ;
             though
             it
             tarry
             ,
             wait
             for
             it
             ,
             because
             it
             will
             surely
             come
             ,
             saith
             the
             Prophet
             .
             Wait
             patiently
             for
             the
             Lord
             will
             come
             ,
             saith
             the
             Psalmist
             .
             This
             is
             the
             
             onely
             patience
             which
             is
             in
             God
             ,
             who
             waits
             
               ut
               misereatur
               nostri
            
             ,
             that
             he
             may
             have
             
             mercy
             on
             us
             ;
             for
             as
             
               S.
               Augustine
            
             saith
             ,
             
               Dominus
               patitur
               neglectus
               ,
               patitur
               contemptus
               ,
               patitur
               negatus
            
             ;
             the
             Lord
             ,
             though
             we
             neglect
             ,
             despise
             ,
             deny
             him
             ,
             yet
             still
             bears
             with
             us
             ;
             with
             what
             patience
             then
             should
             we
             wait
             upon
             him
             ,
             and
             not
             to
             make
             this
             conclusion
             by
             infidelity
             ,
             Because
             that
             we
             wait
             for
             is
             long
             in
             coming
             ,
             therefore
             it
             will
             never
             come
             :
             or
             to
             say
             with
             them
             in
             Saint
             Peter
             ,
             Where
             is
             the
             promise
             of
             his
             
             coming
             ?
          
           
             2.
             
             The
             second
             tryal
             indeed
             is
             the
             bearing
             of
             some
             real
             affliction
             ,
             not
             for
             sin
             ,
             as
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             for
             righteousnesse
             sake
             .
             To
             whom
             more
             is
             given
             ,
             of
             him
             more
             shall
             be
             required
             .
             The
             Devil
             shall
             have
             a
             larger
             liberty
             to
             tempt
             him
             .
             The
             Philosopher
             saith
             
             very
             well
             ,
             
               Deus
               non
               habet
               amorem
               maternum
               erga
               filios
               ,
               sed
               paternum
               ,
            
             that
             is
             ,
             he
             will
             not
             dandle
             his
             children
             in
             his
             lap
             ,
             and
             rock
             them
             as
             a
             mother
             ,
             but
             put
             them
             to
             tryal
             as
             a
             father
             .
             And
             he
             tryes
             them
             by
             this
             ,
             if
             they
             will
             rather
             
               pati
               malum
               ,
               quam
               facere
            
             ,
             suffer
             evil
             then
             do
             evil
             ;
             or
             as
             
               S.
               Augustine
            
             saith
             ,
             
               utrum
               velint
               malum
               non
               patiendo
               facere
               ,
            
             or
             
               non
               faciendo
               pati
            
             ,
             whether
             they
             will
             rather
             do
             evil
             without
             suffering
             ,
             or
             suffer
             evil
             without
             doing
             any
             .
             And
             this
             is
             as
             
               S.
               Peter
            
             saith
             ,
             That
             the
             tryal
             of
             
             our
             faith
             may
             be
             more
             precious
             in
             the
             sight
             of
             God
             then
             gold
             .
             And
             the
             reasons
             are
             four
             .
          
           
             
               1.
               
               Because
               we
               commonly
               see
               ,
               that
               
                 res
                 prosperae
              
               are
               
                 mare
                 mortuum
              
               ,
               the
               dead
               sea
               ,
               
               or
               the
               lake
               Asphaltites
               in
               Judea
               ,
               where
               Sodom
               and
               Gomorrah
               stood
               ,
               that
               corrupteth
               
               all
               that
               is
               put
               into
               it
               .
               
                 Noverca
                 virtutis
                 prosperitas
              
               ,
               prosperity
               is
               the
               stepmother
               of
               vertue
               ,
               saith
               one
               .
               And
               
                 Seneca
                 ,
                 Ipsa
                 foelicitas
                 nisi
                 temperetur
                 premit
                 ,
              
               felicity
               it self
               ,
               if
               it
               be
               not
               qualified
               ,
               is
               a
               pressure
               .
               We
               settle
               upon
               our
               lees
               ,
               if
               we
               be
               not
               poured
               out
               from
               vessel
               to
               vessel
               ;
               standing
               water
               putrifies
               ;
               armour
               not
               used
               contracts
               rust
               ;
               a
               full
               body
               ill
               humours
               ;
               unfallowed
               ground
               brings
               forth
               weeds
               ;
               but
               by
               exercise
               our
               graces
               grow
               bright
               ,
               the
               stirring
               them
               up
               makes
               them
               burn
               ,
               which
               else
               would
               die
               in
               us
               .
            
             
               2.
               
               The
               second
               is
               ,
               that
               as
               the
               Apostle
               saith
               ,
               there
               may
               be
               a
               conformity
               between
               Christ
               and
               us
               ,
               Romans
               8.
               29.
               
               Christ
               hath
               his
               inheritance
               in
               heaven
               by
               two
               rights
               ;
               one
               as
               he
               is
               the
               first
               begotten
               son
               of
               God
               ,
               and
               the
               other
               by
               his
               obedience
               .
               Ye
               see
               he
               saith
               of
               himself
               ,
               Ought
               not
               Christ
               to
               have
               suffered
               these
               things
               ,
               and
               so
               to
               have
               
               entred
               into
               heaven
               ?
               Now
               in
               respect
               of
               the
               first
               we
               can
               have
               no
               conformity
               with
               
               him
               ,
               but
               the
               right
               we
               must
               claim
               by
               is
               the
               other
               ,
               which
               is
               suffering
               ;
               and
               if
               we
               claim
               the
               inheritance
               by
               Christ
               ,
               we
               must
               have
               it
               by
               his
               title
               ,
               viz.
               by
               suffering
               .
               In
               mans
               Law
               it
               is
               a
               principle
               ,
               that
               inheritance
               which
               descends
               from
               one
               to
               another
               ,
               must
               be
               held
               by
               no
               other
               title
               ,
               then
               by
               that
               ,
               which
               he
               that
               was
               formerly
               possessed
               of
               it
               ,
               held
               it
               by
               .
               And
               therfore
               the
               Apostle
               pleads
               ,
               that
               through
               much
               tribulat
               on
               we
               must
               enter
               into
               
               the
               kingdom
               of
               God.
               This
               is
               the
               tenure
               ,
               and
               lest
               any
               should
               think
               himself
               exempted
               ,
               he
               tells
               us
               ,
               All
               that
               will
               live
               Godly
               in
               Christ
               Jesus
               ,
               shall
               suffer
               persecution
               ;
               none
               excepted
               .
               And
               for
               this
               cause
               ,
               whereas
               the
               Church
               militant
               hath
               six
               resemblances
               .
               1.
               
               To
               a
               Camp
               ,
               2.
               to
               a
               ship
               ,
               3.
               to
               a
               building
               ,
               4.
               to
               com
               ,
               5.
               to
               wine
               ,
               6.
               to
               a
               flock
               .
               The
               nature
               of
               all
               these
               imports
               patience
               .
            
             
               
                 
                   1.
                   
                   A
                   souldiers
                   life
                   is
                   nothing
                   else
                   but
                   
                     agere
                     sub
                     dio
                  
                   ,
                   abroad
                   in
                   the
                   open
                   air
                   ;
                   much
                   
                   patience
                   is
                   required
                   in
                   them
                   that
                   follow
                   the
                   camp
                   .
                
                 
                   2.
                   
                   A
                   ship
                   we
                   see
                   is
                   subject
                   to
                   winde
                   and
                   storms
                   ,
                   to
                   be
                   tost
                   with
                   the
                   waves
                   
                   of
                   the
                   sea
                   .
                
                 
                   3.
                   4.
                   
                   The
                   resemblance
                   to
                   these
                   two
                   One
                   well
                   describeth
                   .
                   
                     Forsitan
                     te
                     temporaliter
                     punit
                     ,
                     ut
                     aeternae
                     mortis
                     ardores
                     poena
                     redimat
                     temporalis
                     .
                     In
                     edificatione
                     enim
                     temporali
                     omnes
                     lapides
                     prius
                     malleis
                     tundebantur
                     ,
                     in
                     horreo
                     Domini
                     non
                     reponitur
                     granum
                     ,
                     donec
                     flagellis
                     aut
                     triturantium
                     pedibus
                     sit
                     excussum
                     ,
                  
                   in
                   buildings
                   axes
                   and
                   hammers
                   must
                   be
                   used
                   ,
                   and
                   no
                   corn
                   comes
                   to
                   the
                   table
                   before
                   it
                   passe
                   through
                   the
                   frail
                   and
                   milstone
                   .
                
                 
                   5.
                   
                   The
                   grape
                   must
                   be
                   troden
                   and
                   passe
                   the
                   winepresse
                   before
                   it
                   be
                   fit
                   to
                   drink
                   .
                   
                
                 
                   6.
                   
                   The
                   flock
                   is
                   shorn
                   and
                   carried
                   to
                   the
                   shambles
                   .
                
              
            
             
               3.
               
               The
               third
               reason
               of
               trial
               is
               ,
               to
               separate
               the
               good
               from
               the
               bad
               .
               Therefore
               God
               suffers
               the
               Devil
               to
               sift
               his
               servants
               ,
               trial
               is
               ,
               
                 Sathanae
                 ventilabrum
              
               ,
               the
               Devils
               seive
               ,
               
               Luke
               22.
               31
               ,
               which
               separates
               the
               good
               corn
               from
               the
               chaff
               ,
               and
               for
               this
               cause
               God
               
               suffers
               good
               men
               to
               be
               afflicted
               by
               wicked
               ,
               because
               it
               is
               not
               fit
               he
               should
               use
               good
               men
               as
               scourges
               for
               the
               good
               ;
               for
               there
               must
               be
               a
               fan
               to
               make
               a
               separation
               of
               the
               corn
               and
               chaff
               ,
               which
               is
               the
               crosse
               .
               There
               is
               a
               red
               sea
               to
               passe
               ,
               if
               thou
               be
               a
               true
               Israelite
               ,
               thou
               shalt
               get
               through
               ,
               if
               an
               Egyptian
               no
               passage
               for
               thee
               ,
               thou
               shalt
               be
               drowned
               in
               the
               midst
               of
               it
               .
               
                 vituli
                 triturantes
                 quotidie
                 ligantur
                 ad
                 stabulum
                 ,
                 vituli
                 mactandi
                 quotidie
                 in
                 paescuis
                 libere
                 relinquuntur
                 ,
              
               the
               oxen
               ,
               that
               are
               for
               use
               ,
               are
               kept
               tyed
               up
               ,
               when
               those
               that
               are
               fatted
               for
               the
               shambles
               ,
               are
               let
               loose
               into
               the
               pasture
               to
               feed
               at
               peasu
               re
               .
            
             
               4.
               
               The
               last
               is
               for
               the
               Devils
               confusion
               ,
               to
               confound
               him
               when
               he
               sayes
               ,
               Doth
               Job
               
               serve
               God
               for
               nought
               .
               God
               sends
               tryalls
               to
               stop
               the
               Devils
               mouth
               ,
               who
               slanders
               all
               for
               mercenaries
               ,
               therefore
               ost
               times
               he
               sends
               no
               reward
               visible
               at
               all
               ,
               and
               somtimes
               gives
               
                 malam
                 mercedem
              
               ,
               an
               ill
               reward
               in
               appearance
               ,
               that
               it
               may
               appear
               that
               we
               serve
               him
               gratuito
               freely
               .
            
          
           
             Now
             for
             the
             manner
             of
             suffering
             ;
             There
             were
             in
             the
             Primitive
             Church
             a
             sort
             of
             heretiques
             called
             Circumcilliones
             ,
             who
             (
             hearing
             patience
             so
             much
             commended
             )
             conceived
             of
             it
             ,
             as
             the
             stoickes
             ,
             to
             bean
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             want
             of
             passions
             ,
             and
             therefore
             whipped
             themselves
             ,
             and
             acquainted
             themselves
             so
             much
             with
             hardship
             ,
             that
             they
             could
             beare
             any
             thing
             .
             But
             we
             are
             to
             understand
             ,
             that
             as
             Christian
             religion
             is
             far
             from
             Epicurisme
             ,
             so
             it
             allowes
             not
             the
             doctrine
             of
             the
             stoicks
             :
             Saint
             Paul
             disputed
             against
             both
             Epicures
             and
             Stoickes
             .
             Christian
             patience
             is
             no
             stoicall
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             
               Job
               ,
               David
            
             ,
             Christ
             ,
             they
             were
             patient
             ,
             yet
             had
             some
             notable
             signes
             of
             passions
             ,
             that
             they
             felt
             what
             they
             suffered
             .
             Nor
             is
             patience
             a
             Monothelite
             ,
             to
             have
             a
             will
             onely
             to
             be
             punished
             .
             Our
             Saviour
             had
             a
             will
             to
             be
             rid
             of
             the
             cup
             ,
             as
             well
             as
             a
             submission
             
             to
             Gods
             will.
             It
             was
             a
             suffering
             according
             to
             the
             will
             of
             God
             ,
             as
             the
             Apostle
             
             speaks
             ,
             to
             which
             he
             conformed
             himself
             .
             Saint
             Augustine
             sheweth
             the
             difference
             
             between
             the
             Heathens
             ,
             and
             heretiks
             patience
             ,
             and
             that
             which
             is
             true
             patience
             .
             The
             first
             was
             not
             in
             a
             good
             cause
             ,
             or
             for
             a
             right
             end
             ,
             but
             possibly
             they
             vsed
             themselves
             to
             suffer
             ,
             and
             felt
             it
             not
             :
             but
             in
             true
             patience
             ,
             a
             man
             feels
             the
             crosse
             ,
             and
             would
             be
             rid
             of
             it
             ,
             yet
             submits
             to
             the
             good
             pleasure
             of
             God.
             And
             therefore
             he
             saith
             ,
             it
             was
             
               stupor
               morbi
            
             (
             being
             accustomed
             to
             ill
             )
             
               potius
               quam
               robur
               sanitatis
            
             ,
             A
             stupefying
             disease
             ,
             rather
             then
             the
             strength
             of
             health
             ,
             and
             
               admiranda
               duritia
               ,
               quae
               magna
               est
               sed
               neganda
               patientia
               ,
               que
               nulla
               est
               ,
            
             their
             hardnes
             was
             to
             be
             admired
             ,
             for
             it
             was
             great
             ,
             but
             their
             patitence
             to
             be
             denied
             ,
             for
             they
             had
             none
             .
             
          
           
             That
             which
             is
             forbidden
             the
             Apostle
             comprizeth
             in
             one
             verse
             1.
             
             A
             small
             regard
             ,
             or
             despising
             the
             chastisment
             of
             the
             Lord.
             2.
             and
             a
             fainting
             under
             his
             correction
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             two
             extreames
             of
             true
             patience
             .
          
           
             1.
             
             Saint
             Chrysostom
             noteth
             upon
             Exodus
             9.
             28.
             that
             in
             the
             wicked
             there
             is
             but
             
               momentanea
               cura
            
             ,
             not
             no
             regard
             at
             all
             ,
             but
             a
             momentary
             regard
             of
             Gods
             afflictions
             :
             as
             it
             was
             in
             Pharoah
             concerning
             the
             plagues
             of
             Egypt
             ;
             and
             it
             was
             no
             other
             in
             Jeroboam
             ,
             
             there
             was
             in
             him
             a
             humiliation
             for
             the
             present
             ,
             till
             his
             hand
             was
             restored
             onely
             .
             That
             effect
             which
             judgement
             works
             upon
             the
             wicked
             ,
             is
             onely
             
               pannicus
               timor
            
             ,
             a
             panick
             fear
             for
             the
             present
             ,
             till
             the
             danger
             be
             over
             ,
             and
             therefore
             such
             patience
             is
             called
             
               Pannica
               patientia
            
             ,
             a
             pannick
             patience
             :
             like
             to
             that
             in
             bears
             and
             wolves
             at
             the
             sound
             of
             the
             drum
             ,
             they
             are
             afraid
             while
             that
             is
             beaten
             and
             no
             longer
             .
             Or
             as
             they
             which
             not
             being
             used
             to
             the
             sea
             are
             sick
             ,
             while
             the
             ship
             is
             tossed
             ,
             but
             assoon
             as
             they
             set
             footing
             on
             the
             land
             are
             well
             again
             .
             And
             by
             this
             men
             came
             to
             that
             which
             the
             Ancients
             call
             
               Stupor
               morbi
               ,
               non
               robur
               sanitatis
               ,
            
             a
             numnesse
             and
             hardnes
             of
             soul
             ,
             not
             proceeding
             from
             strength
             of
             health
             :
             and
             thy
             call
             it
             animi
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             palsy
             of
             the
             soul.
             It
             is
             one
             thing
             to
             thrust
             a
             needle
             into
             quick
             ,
             and
             another
             into
             dead
             flesh
             .
             And
             this
             stupor
             or
             numnesse
             of
             the
             soul
             is
             of
             two
             sorts
             .
             
               Contractus
               et
               immssus
            
             .
          
           
             
               1.
               
               The
               wiseman
               speaking
               of
               a
               person
               given
               to
               excesse
               of
               meat
               and
               drink
               ,
               saith
               ,
               They
               
               have
               stricken
               me
               (
               shalt
               thou
               say
               )
               and
               I
               was
               not
               sick
               ,
               they
               have
               beaten
               me
               and
               I
               felt
               it
               not
               .
               He
               shews
               that
               some
               by
               custome
               in
               sinne
               ,
               contract
               a
               senselessenesse
               in
               sin
               .
               Their
               life
               is
               like
               to
               them
               that
               sleep
               in
               the
               top
               mast
               ,
               whose
               sleep
               is
               broken
               and
               yet
               continues
               ,
               and
               so
               they
               come
               to
               a
               kinde
               of
               drunkennesse
               .
               
                 Ebrii
                 sunt
                 ,
                 non
                 vino
              
               ,
               as
               
               the
               Prophet
               speaks
               ,
               they
               are
               drunk
               ,
               but
               not
               with
               wine
               ;
               and
               so
               it
               falls
               out
               in
               other
               vices
               ,
               when
               a
               man
               is
               bewitcht
               with
               a
               sin
               ,
               he
               is
               smitten
               but
               feeleth
               not
               ,
               because
               he
               is
               drunk
               with
               it
               .
            
             
               
               2.
               
               The
               other
               is
               such
               as
               we
               read
               Baals
               Prophets
               were
               :
               who
               ,
               when
               their
               God
               
               would
               not
               hear
               them
               ,
               cut
               themselves
               with
               knives
               and
               lancers
               ,
               and
               thereby
               might
               seem
               patient
               ;
               and
               this
               is
               not
               
                 stupor
                 contractus
              
               ,
               but
               emissus
               a
               stupidity
               infused
               by
               Sathan
               ,
               whether
               he
               possesse
               men
               spiritually
               onely
               in
               their
               souls
               ,
               or
               corporally
               too
               .
               The
               Devil
               taught
               a
               man
               to
               breake
               his
               chaines
               and
               cut
               his
               flesh
               with
               stones
               ;
               and
               such
               
               was
               that
               of
               the
               
                 Circumeelliones
                 ,
                 Manichees
              
               and
               
                 Donatists
                 &c.
              
               it
               was
               but
               
                 pati
                 malum
                 ,
                 ut
                 facerent
                 malum
                 ,
              
               as
               Saint
               Augustine
               speaks
               ,
               they
               suffered
               evil
               ,
               that
               they
               might
               do
               the
               more
               evil
               .
            
          
           
             This
             
               stupor
               contractus
            
             comes
             two
             wayes
             .
             1.
             
             
               Ex
               ignorantia
               causae
            
             ,
             not
             considering
             the
             cause
             whence
             afflictions
             come
             .
             or
             2.
             
             
               Ex
               ignorantia
               finis
            
             ,
             not
             considering
             the
             end
             whereto
             they
             tend
             .
          
           
             1.
             
             When
             the
             afflicted
             consider
             not
             the
             cause
             from
             whence
             their
             affliction
             comeeth
             ,
             
             Thou
             hast
             stricken
             them
             O
             Lord
             ,
             and
             they
             are
             not
             grieved
             (
             saith
             the
             Prophet
             )
             thou
             hast
             consumed
             them
             ,
             but
             they
             have
             refused
             to
             receive
             correction
             ,
             they
             have
             made
             their
             faces
             harder
             then
             a
             rock
             &c.
             
             And
             God
             himself
             by
             the
             same
             Prophet
             ,
             
             In
             vain
             have
             I
             smitten
             your
             children
             ,
             they
             received
             no
             correction
             .
             And
             the
             Prophet
             Esay
             ,
             why
             should
             ye
             be
             stricken
             any
             more
             ?
             ye
             will
             revolt
             more
             and
             more
             &c.
             
             
             No
             doubt
             but
             there
             are
             some
             such
             among
             us
             ,
             whom
             God
             calleth
             before
             him
             ,
             and
             arresteth
             with
             these
             his
             Serieants
             ,
             but
             are
             no
             whit
             amended
             .
             Such
             are
             usually
             compared
             to
             Simon
             the
             Cyrenian
             ,
             who
             was
             violently
             laid
             hold
             on
             ,
             and
             forced
             to
             carry
             
             the
             crosle
             ,
             but
             are
             not
             crucified
             on
             it
             themselves
             ,
             a
             crosse
             they
             beare
             ,
             but
             profit
             not
             .
             And
             the
             reason
             is
             ,
             because
             they
             ascribe
             it
             to
             other
             causes
             ,
             besides
             God
             inflicting
             ,
             and
             their
             sins
             deserving
             .
             Divines
             call
             this
             
               coecum
               termentum
            
             ,
             or
             
               coecum
               dolorem
            
             ,
             a
             blinde
             grief
             ,
             a
             grief
             they
             have
             on
             the
             sudden
             ,
             but
             are
             not
             able
             to
             say
             ,
             for
             this
             or
             this
             cause
             is
             it
             come
             upon
             me
             :
             they
             ascribe
             it
             
               humori
               naturae
            
             not
             
               rori
               gratiae
            
             ,
             and
             like
             purblinde
             men
             they
             cannot
             looke
             up
             to
             the
             hand
             that
             strikes
             them
             ;
             and
             so
             consequently
             they
             get
             them
             
               terrenas
               consolatiunculas
            
             earthly
             petty
             comforts
             ;
             (
             as
             Saint
             Bernard
             )
             pleasure
             and
             friends
             ,
             and
             so
             drive
             it
             away
             :
             and
             if
             it
             comes
             from
             without
             then
             many
             times
             they
             do
             
               insurgere
               in
               instrumentum
               et
               omittere
               percussorem
               ,
            
             rise
             against
             the
             weapon
             ,
             and
             leave
             the
             striker
             ,
             which
             comes
             by
             not
             observing
             the
             two
             concurrents
             ,
             viz.
             God
             and
             his
             instrument
             ,
             and
             that
             the
             affliction
             is
             just
             with
             God
             ,
             though
             unjust
             in
             the
             instrument
             ,
             as
             the
             calamities
             of
             Job
             ,
             were
             just
             in
             God
             ,
             
               cui
               nil
               nisi
               justum
               placet
            
             ,
             who
             delights
             in
             nothing
             but
             what
             's
             just
             ;
             and
             our
             Saviour
             saith
             ,
             Math
             5.
             11.
             we
             shall
             be
             blessed
             by
             God
             when
             we
             are
             injured
             by
             men
             ,
             the
             
             not
             distinguishing
             of
             these
             two
             breeds
             desire
             of
             revenge
             .
             King
             David
             could
             distinguish
             
             better
             .
             In
             the
             case
             of
             Savl
             and
             Doeg
             ,
             the
             instruments
             ;
             O
             Lord
             my
             God
             ,
             if
             
             I
             have
             done
             any
             such
             thing
             &c.
             
             He
             ascribed
             it
             to
             God
             ,
             and
             yet
             knew
             he
             was
             wronged
             by
             them
             :
             and
             in
             the
             case
             of
             Shimei
             ,
             he
             conceived
             that
             he
             was
             but
             Gods
             instrument
             to
             afflict
             and
             punish
             him
             .
          
           
             2.
             
             When
             we
             look
             not
             high
             enough
             ,
             that
             is
             the
             first
             ,
             the
             second
             is
             ,
             when
             we
             conceive
             not
             aright
             of
             the
             end
             :
             for
             tribulation
             is
             of
             tribulus
             a
             bramble
             ;
             and
             Saint
             Augustine
             saith
             ,
             
               Ideo
               mittitur
               ,
               aut
               ut
               detineat
               ,
               aut
               ut
               revocet
               ,
            
             it
             is
             sent
             therefore
             ,
             either
             to
             restrain
             ,
             or
             to
             call
             back
             .
             And
             
               Intelligat
               bomo
               Deum
               esse
               medicum
               ,
               et
               tribulationem
               medicamentum
               esse
               ad
               salutem
               ,
               non
               poenam
               ad
               damnationem
               ,
            
             Man
             should
             know
             ,
             that
             God
             is
             a
             physitian
             ,
             and
             tribulation
             a
             medicine
             for
             health
             ,
             not
             a
             punishment
             to
             condemne
             .
             And
             Saint
             
               Gregory
               .
               Adversitas
               quae
               bonis
               viris
               obiicitur
               ,
               probatio
               virtutis
               est
               ,
               non
               indicium
               reprobationis
               ,
            
             Tribulation
             that
             comes
             upon
             good
             men
             is
             a
             trial
             of
             their
             goodnes
             ,
             not
             a
             token
             of
             reprobation
             .
             When
             men
             then
             mistake
             Gods
             aime
             ,
             in
             the
             end
             they
             fall
             into
             a
             numnes
             of
             soul.
             
          
           
             2.
             
             The
             second
             extreame
             of
             Patience
             is
             the
             fainting
             under
             Gods
             correction
             .
             The
             cause
             most
             commonly
             comes
             ,
             when
             men
             cannot
             distinguish
             between
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             between
             being
             shaken
             ,
             and
             cast
             down
             ;
             but
             imagine
             ,
             that
             God
             afflicts
             them
             
             in
             wrath
             ,
             and
             aymes
             at
             their
             destruction
             :
             whereas
             the
             Apostle
             could
             say
             ,
             we
             are
             troubl
             d
             on
             every
             side
             ,
             yet
             not
             distressed
             ,
             we
             are
             perplexed
             ,
             but
             not
             in
             despair
             .
             And
             when
             a
             man
             cannot
             distinguish
             between
             these
             ,
             then
             a
             heavines
             seizeth
             on
             him
             that
             begetteth
             death
             .
             The
             Psalmist
             maketh
             a
             dialogue
             between
             his
             soul
             and
             himself
             .
             
             Why
             art
             thou
             so
             cast
             down
             O
             my
             soul
             ?
             but
             then
             comes
             in
             the
             other
             part
             ,
             put
             thy
             trust
             in
             God
             for
             the
             help
             of
             his
             countenance
             .
             When
             men
             begin
             to
             be
             perplexed
             ,
             then
             either
             they
             feel
             their
             courage
             die
             ,
             the
             spirit
             is
             cast
             down
             ,
             and
             A
             wounded
             
             spirit
             cannot
             be
             born
             :
             the
             spirit
             of
             a
             man
             will
             beare
             other
             infirmities
             and
             crosses
             ,
             
             and
             so
             the
             heathen
             have
             shewed
             great
             patience
             ,
             but
             when
             the
             spirit
             or
             conscience
             it self
             is
             wounded
             ,
             who
             can
             beare
             it
             ?
             Or
             else
             they
             fall
             a
             murmuring
             against
             Gods
             
             justice
             ,
             and
             say
             with
             Cain
             ,
             Their
             punishment
             is
             greater
             then
             they
             can
             bear
             ,
             or
             have
             deserved
             ;
             and
             so
             mistaking
             Gods
             Justice
             fall
             away
             by
             despair
             ,
             and
             not
             considering
             
             Gods
             mercy
             ,
             they
             come
             to
             be
             of
             Sauls
             minde
             ,
             If
             God
             will
             neither
             answer
             him
             by
             Prophets
             ,
             dreames
             ,
             nor
             voice
             ,
             he
             will
             go
             to
             the
             witch
             :
             and
             if
             this
             succeeds
             not
             ,
             then
             he
             takes
             another
             course
             ,
             and
             so
             falls
             into
             the
             other
             extreame
             ,
             and
             lies
             flat
             on
             the
             ground
             with
             a
             brutish
             kinde
             of
             patience
             .
             And
             all
             this
             is
             by
             misconstruing
             Gods
             justice
             or
             mercy
             ,
             that
             because
             he
             correcteth
             as
             a
             father
             ,
             he
             will
             condemne
             us
             as
             a
             Judge
             .
          
           
             The
             general
             means
             to
             get
             Patience
             are
             these
             .
             
          
           
             1.
             
             It
             is
             truly
             said
             by
             Saint
             Jerome
             ,
             that
             
               quot
               sunt
               causae
            
             ,
             as
             many
             causes
             as
             God
             hath
             
               ad
               〈◊〉
            
             to
             punish
             ,
             there
             are
             so
             many
             for
             us
             
               ad
               patiendum
            
             to
             suffer
             with
             patience
             .
             There
             are
             many
             examples
             of
             patience
             among
             the
             Heathen
             as
             of
             
               Scaevola
               ,
               Rutilius
               ,
               Regulus
            
             ,
             &c.
             these
             had
             a
             shew
             of
             patience
             ,
             and
             their
             reason
             was
             ,
             
               Sis
               asinus
               ,
               quemcnnque
               asinum
               sors
               prospera
               fecit
               .
            
             But
             there
             ought
             to
             be
             in
             Christians
             a
             more
             heroique
             courage
             ,
             seeing
             they
             know
             the
             causes
             from
             whence
             affliction
             comes
             ,
             and
             whereto
             it
             tends
             ,
             as
             was
             shewed
             before
             .
          
           
             2.
             
             They
             say
             that
             it
             is
             
               Tenuis
               patientia
               ,
               quicquid
               corrigere
               est
               nefas
               ,
            
             a
             small
             patience
             ,
             when
             a
             man
             cannot
             help
             it
             then
             to
             beare
             :
             since
             we
             cannot
             help
             it
             ,
             were
             bestt
             o
             make
             a
             vertue
             of
             necessity
             .
             It
             is
             hard
             to
             kick
             against
             the
             pricks
             .
             
             A
             necessity
             being
             laid
             upon
             us
             ,
             let
             us
             do
             it
             willingly
             ,
             and
             so
             it
             will
             become
             a
             commendable
             vertue
             ,
             and
             let
             us
             not
             be
             like
             them
             that
             have
             no
             hope
             .
          
           
             3.
             
             The
             third
             is
             that
             which
             the
             heathen
             man
             confessed
             ,
             
               Quantum
               mercator
               pro
               lucro
               ,
               quantum
               venator
               pro
               ludo
               ,
               tantum
               ego
               non
               passus
               sum
               provirtute
               ,
            
             I
             have
             not
             suffered
             so
             much
             for
             vertue
             ,
             as
             the
             merchant
             for
             gain
             ,
             or
             the
             hunter
             for
             sport
             :
             this
             he
             spake
             out
             of
             ambition
             ,
             that
             he
             had
             not
             suffered
             so
             much
             for
             his
             honour
             .
             But
             let
             us
             adde
             ,
             
               Quantum
               ethnicus
               pro
               ambitione
               ,
               tantum
               ego
               non
               passus
               sum
               pro
               Christo
               meo
               ,
            
             I
             have
             not
             endured
             so
             much
             for
             my
             Christ
             ,
             as
             the
             Heathen
             for
             his
             ambition
             .
             On
             the
             other
             side
             considering
             as
             we
             are
             Christians
             ,
             and
             afflicted
             either
             
               ad
               correctionem
            
             or
             
               ad
               probationem
            
             ,
             for
             our
             amendment
             or
             tryal
             ,
             these
             should
             be
             to
             make
             us
             patient
             :
             of
             which
             two
             let
             us
             spake
             more
             particularly
             .
          
           
             
               1.
               
               In
               respect
               that
               afflictions
               come
               upon
               us
               justly
               for
               our
               sinnes
               .
               The
               lesse
               dishonest
               thief
               could
               blame
               his
               fellow
               for
               murmuring
               ,
               and
               his
               reason
               was
               ,
               
               seeing
               we
               suffer
               justly
               ;
               all
               we
               suffer
               is
               justly
               deserved
               ,
               yea
               lesse
               then
               we
               deserve
               .
            
             
               2.
               
               The
               Psalmist
               saith
               ,
               that
               God
               in
               faithfullnesse
               had
               afflicted
               him
               .
               That
               as
               the
               
               punishment
               is
               just
               in
               the
               first
               place
               ,
               so
               if
               we
               are
               afflicted
               ,
               we
               should
               ascribe
               it
               to
               God
               of
               very
               faithfulnesse
               .
               Though
               he
               visit
               our
               offences
               with
               rods
               ,
               or
               our
               sinnes
               
               with
               scourges
               ,
               yet
               his
               mercy
               shall
               not
               utterly
               be
               taken
               from
               us
               ,
               nor
               his
               truth
               fail
               .
               This
               affliction
               being
               sent
               in
               mercy
               ,
               either
               to
               retain
               us
               ,
               or
               to
               recall
               us
               ,
               either
               for
               prevention
               or
               for
               cure
               ,
               and
               we
               apprehending
               it
               so
               ,
               is
               a
               speciall
               means
               to
               procure
               patience
               in
               us
               .
               For
               being
               strengthened
               by
               his
               promise
               ,
               we
               shall
               make
               use
               of
               his
               punishment
               ,
               and
               know
               that
               all
               things
               worke
               together
               for
               good
               to
               them
               that
               love
               
               God.
               And
               to
               this
               we
               may
               apply
               the
               speech
               of
               the
               Heathen
               man
               ,
               
                 Patior
                 ne
                 patiar
              
               I
               suffer
               now
               ,
               that
               I
               may
               not
               suffer
               hereafter
               .
               That
               Abraham
               make
               not
               that
               argument
               against
               us
               which
               he
               did
               to
               the
               rich
               man
               ;
               Son
               remember
               that
               thou
               in
               thy
               life
               time
               
               receivedst
               thy
               good
               things
               ,
               therefore
               now
               thou
               sufferest
               pains
               ;
               but
               Lazarus
               ,
               who
               suffered
               pain
               ,
               shall
               for
               his
               patience
               have
               his
               reward
               .
               That
               this
               conclusion
               may
               not
               be
               ,
               here
               we
               must
               suffer
               those
               pains
               that
               may
               be
               ended
               ,
               mitigated
               ,
               endured
               with
               patience
               ;
               and
               have
               hope
               of
               an
               end
               ,
               that
               we
               may
               not
               hereafter
               suffer
               those
               pains
               ,
               in
               which
               there
               is
               no
               patience
               in
               bearing
               ,
               no
               hope
               to
               be
               delivered
               no
               mitigation
               to
               be
               expected
               ,
               but
               the
               end
               will
               be
               without
               end
               .
               And
               indeed
               this
               continuus
               
               
                 cursus
                 temporalium
              
               ,
               to
               have
               no
               misfortune
               or
               trouble
               ,
               nor
               to
               be
               plagued
               as
               other
               men
               ,
               is
               a
               dangerous
               signe
               of
               Gods
               disfavour
               to
               us
               .
               And
               these
               for
               the
               corrective
               part
               .
            
          
           
             The
             motives
             for
             patience
             in
             that
             affliction
             which
             is
             explorativa
             or
             probativa
             are
             .
          
           
           
             1.
             
             To
             consider
             before
             hand
             what
             troubles
             and
             crosses
             are
             incident
             to
             a
             Christian
             life
             .
             Our
             Saviour
             upon
             this
             hath
             two
             comparisons
             ,
             of
             a
             builder
             ,
             and
             a
             king
             going
             to
             war
             ,
             both
             whom
             it
             behoveth
             to
             cast
             their
             accounts
             before
             hand
             what
             charge
             they
             may
             be
             at
             .
             For
             the
             want
             of
             forecast
             of
             them
             that
             intend
             to
             live
             a
             Godly
             life
             ,
             what
             troubles
             ,
             what
             temptations
             they
             must
             go
             through
             ,
             makes
             them
             unprepared
             and
             unresolved
             when
             the
             crosse
             cometh
             ,
             and
             so
             they
             give
             over
             .
          
           
             2.
             
             The
             Apostle
             (
             though
             it
             may
             be
             equally
             applied
             to
             other
             vertues
             )
             tells
             us
             ,
             that
             whatsoever
             things
             were
             written
             aforetime
             ,
             were
             written
             for
             our
             learning
             ,
             that
             we
             through
             patience
             and
             comfort
             of
             the
             scriptures
             might
             have
             hope
             :
             that
             is
             ,
             in
             
             this
             point
             of
             patience
             we
             may
             see
             in
             scriptures
             what
             the
             Saints
             of
             God
             have
             endured
             ,
             and
             by
             considering
             their
             afflictions
             and
             sufferings
             ,
             what
             it
             cost
             them
             ,
             and
             what
             they
             suffered
             we
             may
             see
             what
             it
             will
             cost
             us
             ,
             and
             what
             we
             must
             endure
             ,
             and
             so
             we
             may
             be
             the
             better
             armed
             against
             the
             like
             ;
             and
             especially
             if
             we
             consider
             our
             
             Captain
             ,
             as
             the
             Apostle
             calls
             him
             ,
             and
             what
             he
             suffered
             .
             
               Recogitate
               illum
            
             ,
             consider
             him
             that
             endured
             such
             contradiction
             of
             sinners
             against
             himself
             ,
             lest
             ye
             be
             wearied
             
             and
             faint
             in
             your
             minds
             ,
             This
             is
             a
             good
             preparative
             to
             patience
             .
             
               Si
               paessio
               Christi
            
             ,
             (
             saith
             Saint
             
               Gregory
               )
               in
               memoriam
               revocetur
               ,
               nihil
               tam
               arduum
               quod
               non
               aequo
               animo
            
             
             toleretur
             .
             if
             we
             would
             but
             call
             Christs
             passion
             to
             remembrance
             ,
             there
             's
             nothing
             so
             difficult
             ,
             but
             we
             would
             willingly
             endure
             it
             .
             He
             suffered
             so
             much
             in
             all
             parts
             of
             soul
             and
             body
             ,
             that
             its
             impossible
             for
             us
             to
             endure
             the
             like
             .
          
           
             3.
             
             
               Martyres
               〈◊〉
               flamma
               esse
               possumus
               ,
               si
               in
               anima
               patientiam
               retineamus
               ,
            
             we
             may
             be
             martyrs
             without
             fire
             ,
             if
             we
             endure
             Gods
             crosse
             with
             patience
             .
             And
             to
             endure
             them
             we
             shall
             be
             enabled
             by
             Gods
             own
             promise
             ,
             in
             the
             words
             of
             the
             Apostle
             ;
             God
             is
             faithfull
             who
             will
             not
             suffer
             you
             to
             be
             tempted
             above
             that
             ye
             are
             able
             ,
             but
             
             with
             the
             temptation
             will
             also
             make
             a
             way
             to
             escape
             ,
             that
             ye
             may
             be
             able
             to
             beare
             it
             .
             He
             will
             not
             trie
             us
             above
             our
             patience
             ,
             but
             either
             give
             us
             sufficient
             strength
             to
             suffer
             great
             afflictions
             ,
             or
             lesson
             our
             trials
             ,
             as
             our
             patience
             shall
             decrease
             .
             And
             the
             consideration
             of
             this
             is
             also
             a
             great
             motive
             to
             continue
             in
             this
             vertue
             .
          
           
             4.
             
             Lastly
             ,
             The
             hope
             of
             the
             reward
             laid
             up
             for
             those
             that
             suffer
             in
             this
             world
             ,
             is
             a
             principal
             means
             to
             stir
             us
             to
             this
             duty
             .
             Saint
             Paul
             saith
             ,
             I
             reckon
             not
             the
             
             sufferings
             of
             this
             present
             time
             worthy
             to
             be
             compared
             with
             the
             glory
             which
             
             shall
             be
             revealed
             in
             us
             .
             And
             he
             gives
             the
             reason
             in
             another
             place
             .
             For
             our
             light
             affliction
             ,
             which
             is
             but
             for
             a
             moment
             ,
             worketh
             for
             us
             a
             far
             more
             exceeding
             and
             eternal
             weight
             of
             glory
             .
          
           
             Here
             is
             a
             gradation
             of
             so
             many
             steps
             ,
             that
             a
             man
             cannot
             reach
             to
             the
             top
             of
             it
             .
          
           
             The
             glory
             great
             ,
             the
             affliction
             light
             ,
             the
             glory
             exceeding
             ,
             the
             affliction
             for
             a
             moment
             ,
             nay
             the
             glory
             far
             more
             exceeding
             with
             an
             eternal
             weight
             added
             to
             it
             .
             Here
             is
             Hyperbole
             upon
             Hyperbole
             ,
             and
             yet
             no
             Hyperbole
             can
             fully
             expresse
             it
             ,
             The
             Apostle
             could
             not
             expresse
             it
             .
             and
             we
             cannot
             conceive
             it
             .
          
           
             So
             much
             of
             the
             means
             .
          
           
             The
             signes
             of
             patience
             are
             these
             .
             
          
           
             
               1.
               
               
                 Tolerantia
                 Crucis
              
               .
               When
               a
               man
               findes
               upon
               examination
               ,
               that
               he
               is
               able
               and
               willing
               according
               to
               the
               Greek
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               abide
               under
               the
               crosse
               ,
               it
               is
               a
               good
               signe
               .
               When
               a
               man
               is
               so
               affected
               to
               the
               Crosse
               ,
               that
               if
               it
               please
               God
               to
               take
               away
               his
               sinne
               ,
               (
               the
               cause
               of
               punishment
               )
               he
               is
               willing
               to
               beare
               the
               punishment
               .
               Let
               me
               onely
               be
               assured
               of
               forgivenesse
               and
               let
               the
               Crosse
               lie
               on
               me
               still
               .
            
             
               2.
               
               The
               second
               is
               when
               we
               can
               
                 Tolerare
                 et
                 amare
              
               ,
               beare
               and
               love
               too
               .
               When
               our
               suffering
               turns
               not
               to
               murmuring
               or
               disobedience
               ,
               but
               so
               affecteth
               us
               ,
               that
               (
               notwithstanding
               our
               chastisment
               )
               we
               can
               love
               God
               with
               his
               chastisment
               ,
               and
               for
               it
               say
               with
               Job
               ,
               Blessed
               be
               the
               name
               of
               the
               Lord.
               When
               it
               is
               
                 Benedictus
                 Dominus
                 in
              
               
               
                 donis
                 suis
              
               ,
               blessed
               be
               God
               in
               his
               gifts
               ,
               Jobs
               wife
               can
               say
               grace
               aswell
               as
               he
               ;
               but
               when
               it
               cometh
               
                 in
                 ablationibus
                 suis
              
               ,
               blessed
               be
               God
               ,
               who
               takes
               away
               ,
               a
               true
               note
               ariseth
               of
               difference
               between
               true
               and
               counterfeit
               patience
               .
               It
               is
               in
               this
               as
               in
               
               the
               affections
               ,
               when
               they
               arise
               from
               contrary
               objects
               ,
               they
               are
               true
               and
               not
               counterfeit
               ;
               as
               when
               justice
               ,
               which
               properly
               stirs
               up
               fear
               ,
               works
               love
               in
               us
               ,
               and
               when
               we
               can
               fear
               him
               for
               his
               mercy
               which
               properly
               stirs
               up
               love
               .
               Wicked
               men
               may
               fear
               God
               for
               his
               justice
               ,
               and
               love
               him
               for
               his
               mercy
               ;
               but
               the
               true
               note
               of
               difference
               is
               ,
               if
               we
               love
               him
               for
               his
               justice
               ,
               and
               can
               say
               with
               David
               ,
               There
               is
               mercy
               with
               thee
               that
               thou
               mayest
               be
               feared
               .
               So
               that
               when
               a
               man
               can
               love
               God
               ,
               as
               we
               count
               it
               ,
               
                 post
                 injuriam
              
               ,
               this
               is
               true
               love
               ,
               and
               is
               a
               signe
               of
               true
               patience
               .
               The
               Heathen
               man
               said
               ,
               that
               's
               true
               love
               ,
               
                 cum
                 amare
                 possis
                 post
                 injuriam
              
               ,
               when
               one
               can
               love
               him
               that
               hath
               injured
               him
               .
            
             
               3.
               
               The
               third
               is
               ,
               when
               we
               finde
               our selves
               humble
               in
               our
               sufferings
               ,
               which
               is
               a
               distinction
               between
               true
               Christian
               patience
               and
               heretical
               .
               The
               Fathers
               in
               the
               primitive
               Church
               had
               much
               to
               do
               to
               make
               the
               people
               observe
               the
               difference
               of
               patience
               between
               a
               true
               Christian
               and
               a
               Donatist
               ;
               and
               were
               forced
               to
               use
               these
               two
               notes
               of
               distinction
               .
            
          
           
             
               1.
               
               That
               in
               the
               suffering
               of
               a
               Donatist
               (
               which
               is
               to
               be
               observed
               in
               our
               dayes
               )
               they
               should
               finde
               a
               spirit
               of
               pride
               and
               vanity
               ,
               whereas
               true
               patience
               is
               humble
               .
               And
               this
               humility
               appeared
               in
               the
               Martyrs
               sufferings
               ,
               which
               was
               without
               disputation
               with
               God
               about
               the
               cause
               ,
               or
               murmuring
               at
               the
               torments
               :
               
                 tolerabunt
                 &
                 non
                 gemuerunt
              
               ;
               or
               else
               
                 respondent
                 pro
                 Deo
              
               ,
               they
               either
               bear
               them
               ,
               and
               mourn
               in
               silence
               ,
               or
               if
               they
               reply
               ,
               it
               is
               on
               Gods
               behalf
               ,
               like
               Job
               ,
               of
               whom
               the
               Holy
               Ghost
               saith
               ,
               In
               all
               this
               
               Job
               sinned
               not
               ,
               nor
               charged
               God
               foolishly
               .
               And
               ,
               In
               all
               this
               did
               not
               Job
               sin
               with
               his
               lips
               .
               He
               did
               nothing
               to
               bewray
               impatience
               .
               True
               patience
               is
               humble
               ,
               and
               saith
               with
               
                 David
                 ,
                 Tacui
                 Domine
                 ,
                 quia
                 tu
                 fecisti
                 ,
              
               I
               kept
               silence
               ,
               O
               Lord
               ,
               because
               it
               is
               thy
               doing
               .
            
             
               2.
               
               The
               other
               note
               is
               Alacrity
               .
               It
               was
               observed
               by
               the
               Fathers
               ,
               that
               the
               Circumcelliones
               in
               their
               sufferings
               had
               no
               alacrity
               ,
               but
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               without
               passion
               ,
               it
               is
               true
               ,
               they
               were
               not
               moved
               ,
               but
               they
               suffered
               not
               cheerfully
               .
               They
               bore
               them
               ,
               but
               they
               rejoyced
               not
               ;
               they
               did
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               overcome
               ,
               as
               those
               that
               in
               some
               diseases
               ,
               cure
               without
               pain
               ,
               or
               using
               Narcotick
               medicines
               do
               overcome
               the
               pain
               ,
               but
               Christian
               patience
               doth
               more
               ,
               In
               all
               these
               ,
               saith
               the
               Apostle
               ,
               Romans
               ,
               8.
               37.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               we
               do
               more
               then
               overcome
               .
               It
               doth
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               overcome
               ,
               and
               more
               then
               so
               ,
               for
               it
               rejoyceth
               too
               .
               So
               the
               Apostles
               after
               they
               had
               been
               scourged
               ,
               departed
               ,
               rejoycing
               that
               they
               were
               counted
               worthy
               to
               suffer
               for
               the
               Name
               of
               Christ
               ;
               whereas
               the
               suffering
               of
               
               Hereticks
               ,
               though
               it
               discovered
               no
               fear
               or
               grief
               ,
               yet
               it
               wanted
               this
               rejoycing
               ,
               it
               had
               no
               alacrity
               in
               it
               .
            
          
           
             Now
             concerning
             the
             sixth
             Rule
             (
             as
             is
             in
             the
             former
             .
             )
             It
             is
             not
             enough
             for
             a
             man
             to
             say
             to
             his
             own
             soul
             ,
             Why
             art
             thou
             so
             impatient
             ?
             but
             we
             must
             say
             to
             others
             ,
             
             
               Sustine
               Dominum
            
             (
             as
             the
             Psalmist
             )
             wait
             (
             and
             that
             patiently
             )
             on
             the
             Lord.
             We
             do
             what
             we
             can
             by
             our
             comforts
             and
             exhortations
             to
             make
             them
             patient
             .
             On
             the
             other
             side
             ,
             if
             there
             be
             any
             provocation
             to
             impatiency
             in
             others
             ,
             as
             Jobs
             wife
             ,
             we
             must
             answer
             them
             with
             him
             .
             And
             this
             is
             the
             knowledge
             that
             every
             one
             should
             have
             ,
             and
             it
             is
             folly
             in
             them
             that
             have
             it
             not
             .
             For
             
               Doctrina
               viri
               per
               patientiam
               noscitur
            
             ,
             the
             discretion
             of
             a
             man
             deferreth
             anger
             ,
             saith
             
               Solomon
               ,
               Proverbs
            
             19.
             11.
             and
             as
             
               S.
               Gregory
            
             addes
             ,
             
               Tanto
               minus
               quisque
               ostenditur
               doctus
               ,
               quanto
               convincitur
               minus
               patiens
               :
               nec
               enim
               potest
               veraciter
               bona
               docendo
               impendere
               ,
               si
               vivendo
               aequanimiter
               nesciat
               mala
               tolerare
               ,
            
             every
             man
             shews
             himself
             the
             lesse
             learned
             ,
             by
             how
             much
             the
             lesse
             patient
             :
             nor
             can
             he
             well
             teach
             to
             do
             well
             ,
             if
             he
             know
             not
             how
             to
             bear
             evill
             .
          
           
             And
             thus
             much
             concerning
             the
             first
             Proposition
             ,
             Thou
             shalt
             have
             a
             God.
             
          
        
         
           
           
             CHAP.
             XV.
             
          
           
             
               The
               second
               thing
               required
               in
               the
               first
               Commandment
               ,
               To
               have
               the
               true
               God
               for
               our
               God.
               Reasons
               hereof
               .
               Of
               true
               Religion
               .
               This
               is
               the
               true
               pearl
               to
               be
               sought
               .
               Three
               rules
               in
               seeking
               .
               The
               extreams
               of
               Religion
               .
               1.
               
               Idolatry
               ,
               2.
               superstition
               ,
               3.
               
               Prophanenesse
               ,
               4.
               novelty
               ,
               of
               which
               three
               degrees
               .
               1.
               
               Schisme
               .
               2.
               
               Heresy
               .
               3.
               
               Apostacy
               .
               The
               means
               of
               true
               Religion
               .
               The
               signes
               of
               procuring
               it
               in
               others
               .
            
          
           
             The
             second
             Proposition
             .
          
           
             THere
             remain
             two
             propositions
             more
             in
             this
             Commandment
             .
          
           
             
               1.
               
               Thou
               shalt
               have
               me
               the
               true
               God
               ,
               for
               thy
               God
               ;
               and
               this
               includes
               the
               vertue
               of
               religion
               ,
               viz.
               true
               religion
               ,
               which
               is
               the
               having
               the
               true
               God
               for
               our
               God.
               All
               other
               religions
               are
               the
               extreams
               forbidden
               .
            
             
               2.
               
               The
               second
               is
               ,
               Thou
               shalt
               have
               no
               other
               Gods
               but
               me
               ,
               that
               is
               ,
               thou
               shalt
               have
               one
               God
               alone
               ,
               and
               thou
               shalt
               have
               me
               alone
               ,
               and
               this
               includes
               the
               vertue
               of
               sincerity
               ,
               which
               is
               opposite
               to
               all
               mixtures
               of
               true
               religion
               with
               any
               other
               .
            
          
           
             Besides
             these
             propositions
             drawn
             out
             of
             the
             whole
             precept
             ,
             there
             are
             two
             other
             vertues
             included
             in
             the
             first
             and
             last
             words
             of
             this
             Commandment
             .
             1.
             
             Upon
             the
             last
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               coram
               facie
               mea
            
             ,
             before
             my
             face
             ,
             is
             grounded
             ,
             the
             vertue
             of
             integrity
             or
             uprightnesse
             ,
             opposed
             to
             hypocrisie
             ;
             and
             upon
             the
             first
             words
             ,
             
               Non
               erunt
               tibi
            
             ,
             [
             thou
             shalt
             not
             ]
             the
             vertue
             of
             perseverance
             .
             For
             the
             words
             are
             in
             the
             future
             tense
             ,
             and
             extend
             to
             the
             whole
             course
             of
             our
             life
             .
             and
             these
             are
             the
             particulars
             that
             remain
             to
             be
             handled
             in
             this
             commandment
             .
          
           
             The
             second
             proposition
             then
             ,
             is
             ,
             Thou
             shalt
             have
             me
             for
             thy
             God.
             For
             it
             is
             not
             
             enough
             to
             have
             a
             God
             ,
             unlesse
             he
             be
             the
             true
             God.
             And
             this
             is
             true
             religion
             .
             Naturally
             our
             affections
             are
             bent
             ,
             and
             chiefly
             bestowed
             on
             some
             one
             thing
             above
             the
             rest
             ,
             and
             to
             this
             all
             our
             actions
             refer
             ,
             and
             this
             whatsoever
             it
             be
             is
             our
             God.
             As
             some
             upon
             an
             Idol
             ,
             or
             false
             god
             ,
             which
             ,
             as
             the
             Apostle
             speaks
             ,
             is
             nothing
             .
             Or
             some
             upon
             the
             god
             of
             this
             
             world
             (
             that
             is
             ,
             the
             Devil
             .
             )
             Some
             have
             their
             belly
             for
             their
             god
             ,
             that
             is
             ,
             the
             flesh
             .
             
             
             Some
             idolize
             their
             money
             and
             wealth
             ,
             the
             love
             where
             of
             is
             idolatry
             ,
             as
             the
             same
             Apostle
             .
             
             Thus
             as
             
               S.
               Augustine
            
             saith
             ,
             
               unusquisque
               comeditur
               ab
               aliquo
               zelo
            
             ,
             every
             man
             is
             zealous
             for
             some
             thing
             or
             other
             .
             And
             concerning
             all
             such
             the
             Prophet
             makes
             his
             complaint
             ,
             that
             there
             is
             a
             generation
             of
             men
             that
             turn
             the
             glory
             of
             the
             true
             God
             into
             dishonour
             ,
             that
             are
             not
             careful
             to
             render
             God
             his
             true
             honour
             ,
             and
             their
             religion
             is
             ,
             
             as
             the
             Apostle
             saith
             of
             knowledge
             ,
             
               scientia
               falsi
               nominis
            
             ,
             religion
             falsly
             so
             called
             .
             For
             
             they
             follow
             vanity
             and
             lies
             ,
             and
             therefore
             eat
             the
             fruit
             of
             lies
             ,
             as
             the
             Prophet
             speaks
             ,
             
             that
             is
             ,
             grief
             of
             minde
             ,
             smart
             of
             body
             ,
             and
             confusion
             of
             soul.
             That
             which
             Plato
             saith
             of
             this
             is
             true
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             Every
             soul
             if
             it
             hath
             not
             the
             truth
             ,
             it
             is
             not
             because
             it
             wants
             desire
             of
             the
             truth
             ,
             and
             if
             it
             finde
             it
             not
             out
             ,
             it
             is
             against
             the
             will
             of
             it
             ,
             unlesse
             it
             degenerate
             from
             its
             nature
             .
             When
             Abraham
             had
             told
             Abimelech
             that
             
             Sarah
             was
             his
             sister
             ,
             not
             his
             wife
             ,
             he
             (
             though
             a
             Heathen
             )
             could
             tell
             Abraham
             that
             he
             
             had
             done
             that
             he
             ought
             not
             to
             have
             done
             .
             And
             that
             which
             is
             more
             strange
             ,
             the
             Devil
             ,
             
             (
             though
             the
             father
             of
             lies
             )
             could
             say
             to
             the
             woman
             ,
             Yea
             is
             it
             true
             indeed
             ?
             Hath
             God
             said
             ye
             shall
             not
             eat
             of
             every
             tree
             of
             the
             garden
             ?
             He
             was
             desirous
             that
             Eve
             should
             give
             him
             a
             true
             answer
             .
             So
             we
             see
             the
             force
             of
             truth
             ,
             that
             howsoever
             it
             is
             not
             practised
             ,
             yet
             in
             judgment
             ,
             not
             only
             the
             good
             but
             the
             wicked
             ,
             even
             the
             Heathen
             ,
             and
             the
             Devil
             himself
             would
             not
             willingly
             be
             beguiled
             with
             falshood
             .
          
           
             One
             reason
             why
             God
             ,
             though
             he
             commands
             onely
             true
             religion
             ,
             yet
             permits
             the
             
             false
             ,
             is
             ,
             in
             respect
             of
             that
             which
             was
             named
             before
             ,
             the
             tryal
             of
             our
             faith
             ,
             which
             is
             more
             precious
             with
             God
             then
             all
             the
             riches
             of
             the
             world
             .
             This
             tryal
             hath
             been
             the
             cause
             ,
             why
             God
             hath
             permitted
             and
             doth
             permit
             so
             many
             errours
             ,
             heresies
             ,
             and
             false
             worships
             ,
             we
             may
             allude
             to
             it
             by
             comparison
             :
             that
             albeit
             God
             hath
             abundance
             of
             all
             things
             to
             make
             all
             men
             rich
             ,
             and
             so
             could
             have
             done
             ;
             yet
             for
             tryal
             of
             a
             liberall
             
             and
             compassionate
             minde
             in
             the
             rich
             ,
             he
             saith
             ,
             The
             poor
             shall
             never
             cease
             out
             of
             the
             land
             :
             So
             it
             may
             be
             said
             in
             the
             case
             of
             truth
             ,
             It
             had
             been
             an
             easie
             matter
             for
             God
             to
             have
             taken
             order
             ,
             that
             every
             man
             should
             enjoy
             the
             true
             
             profession
             but
             on
             ly
             for
             this
             tryal
             .
             
               Ideo
               oportet
               haereses
               esse
               inter
               vos
               ,
            
             therefore
             there
             
             must
             be
             heresies
             among
             you
             ,
             and
             why
             ?
             because
             they
             which
             are
             approved
             may
             be
             
             made
             manifest
             among
             you
             .
             He
             that
             said
             ,
             
               Fiat
               lux
            
             ,
             let
             there
             be
             light
             and
             it
             was
             made
             ,
             could
             have
             as
             easily
             said
             ,
             
               Sit
               veritas
            
             ,
             let
             there
             be
             truth
             ,
             let
             there
             be
             plenty
             of
             truth
             ,
             and
             it
             should
             have
             been
             so
             ,
             but
             he
             hath
             given
             the
             reason
             why
             he
             suffereth
             errour
             ,
             that
             they
             may
             be
             tryed
             ,
             that
             seek
             after
             the
             truth
             .
          
           
             Another
             reason
             of
             this
             is
             ,
             that
             forasmuch
             as
             God
             hath
             magnified
             his
             word
             ,
             and
             truth
             above
             all
             things
             ,
             and
             that
             it
             is
             the
             chiefest
             thing
             ,
             and
             that
             he
             maketh
             most
             
             account
             of
             ,
             he
             would
             therefore
             have
             it
             diligently
             to
             be
             sought
             by
             us
             ,
             that
             we
             should
             shew
             our
             conformity
             to
             him
             in
             the
             estimation
             of
             it
             ,
             and
             magnifie
             it
             above
             all
             things
             .
          
           
             For
             the
             necessity
             of
             it
             much
             need
             not
             be
             spoken
             ,
             it
             hath
             been
             partly
             handled
             already
             ;
             but
             because
             truth
             and
             true
             religion
             is
             a
             way
             ,
             as
             
               S.
               Peter
            
             calls
             it
             ,
             and
             that
             way
             
             must
             bring
             us
             to
             the
             right
             end
             ,
             then
             it
             follows
             ,
             that
             of
             necessity
             we
             are
             to
             finde
             it
             .
             
             The
             spirit
             of
             truth
             is
             to
             guide
             us
             ,
             and
             therefore
             it
             is
             requisite
             we
             finde
             him
             .
             If
             we
             finde
             it
             not
             ,
             we
             cannot
             come
             to
             our
             end
             .
             
               Eunti
               in
               via
               aliquis
               trit
               terminus
               ,
            
             but
             
               error
               immensus
               est
            
             ,
             if
             a
             man
             keep
             the
             way
             he
             shall
             at
             length
             come
             to
             an
             end
             of
             his
             journey
             ,
             but
             errour
             hath
             no
             end
             ;
             therefore
             the
             way
             must
             be
             found
             .
          
           
             The
             thing
             commanded
             is
             Religion
             ,
             and
             true
             Religion
             ,
             
               veri
               nominis
               Religio
            
             ,
             which
             
             our
             Saviour
             under
             the
             name
             of
             the
             kingdom
             of
             heaven
             compareth
             to
             a
             pearl
             ,
             and
             him
             that
             sought
             after
             it
             ,
             to
             Merchant
             ,
             that
             seeking
             after
             many
             ,
             found
             one
             pearl
             of
             inestimable
             price
             and
             value
             ,
             and
             when
             he
             had
             found
             it
             ,
             sold
             all
             that
             he
             had
             ,
             and
             bought
             it
             .
             In
             which
             we
             may
             consider
             his
             desire
             which
             is
             branched
             out
             into
             three
             acts
             .
             1.
             
             Quaesivit
             .
             2.
             
             Invenit
             .
             3.
             
             Emit
             .
             He
             sought
             ,
             found
             ,
             and
             bought
             .
          
           
             1.
             
             In
             regard
             of
             the
             manifold
             errours
             and
             falshoods
             in
             the
             world
             ,
             Investigation
             is
             most
             necessary
             ;
             that
             is
             ,
             an
             earnest
             study
             and
             applying
             of
             the
             minde
             ,
             to
             finde
             out
             truth
             among
             many
             errours
             ,
             contrary
             to
             the
             custome
             of
             this
             age
             ,
             where
             no
             man
             desires
             to
             seek
             ,
             but
             in
             that
             Religion
             wherein
             a
             man
             is
             born
             ,
             in
             that
             he
             will
             grow
             up
             ,
             and
             in
             that
             he
             will
             dye
             ,
             and
             imagine
             that
             he
             hath
             found
             the
             pearl
             without
             seeking
             ,
             and
             so
             when
             our
             studies
             ripen
             ,
             we
             onely
             stick
             to
             some
             mens
             institutions
             .
             Moses
             seemeth
             to
             
             be
             of
             another
             minde
             ,
             and
             not
             onely
             exhorteth
             ,
             but
             commandeth
             the
             Israelites
             to
             enquire
             into
             all
             antiquities
             ,
             and
             in
             all
             parts
             and
             ends
             of
             the
             world
             ,
             whether
             there
             were
             any
             Religion
             so
             true
             as
             theirs
             .
             No
             man
             then
             ought
             to
             suppose
             he
             hath
             found
             the
             truth
             ,
             before
             he
             hath
             sought
             it
             ;
             and
             a
             promise
             there
             is
             of
             finding
             if
             we
             seek
             .
             The
             
             promise
             of
             the
             calling
             of
             the
             Gentiles
             ,
             that
             God
             would
             be
             found
             of
             them
             that
             sought
             him
             not
             ,
             is
             no
             rule
             for
             us
             in
             this
             case
             :
             but
             as
             we
             must
             enquire
             ,
             so
             we
             must
             examine
             all
             truths
             .
             There
             are
             many
             counterfeit
             pearls
             ;
             a
             man
             must
             be
             able
             to
             distinguish
             ,
             before
             he
             sell
             all
             to
             buy
             a
             pearl
             .
          
           
             Hereditary
             Religion
             ,
             Religion
             upon
             offence
             taken
             ,
             Religion
             upon
             a
             sudden
             ,
             these
             three
             at
             this
             time
             possesse
             the
             most
             of
             mankinde
             .
          
           
             
               1.
               
               Either
               because
               they
               will
               be
               of
               the
               minde
               of
               
                 Auxentius
                 ,
                 In
                 hac
                 fide
                 natus
                 sum
                 ,
                 in
                 hac
                 item
                 moriar
                 ,
              
               and
               in
               this
               case
               Religion
               findeth
               us
               ,
               and
               not
               we
               it
               .
            
             
               2.
               
               Or
               ,
               because
               I
               have
               received
               some
               indignity
               in
               one
               Religion
               ,
               I
               will
               be
               of
               another
               :
               or
               because
               we
               have
               sustained
               some
               losse
               ,
               or
               had
               some
               crosse
               by
               our
               Religion
               ,
               therefore
               we
               will
               go
               over
               seas
               ,
               and
               there
               we
               will
               seck
               and
               finde
               the
               pearl
               ,
               and
               are
               able
               to
               defend
               it
               to
               be
               so
               .
            
             
               3.
               
               There
               is
               
                 religio
                 repentina
              
               a
               sudden
               religion
               .
               This
               is
               a
               stumbling
               upon
               Religion
               
               without
               study
               ,
               by
               some
               that
               seek
               to
               revelations
               ,
               and
               prefer
               fancies
               before
               ordinary
               
               means
               :
               whereas
               God
               hath
               given
               ordinary
               means
               ,
               we
               must
               have
               time
               ,
               and
               study
               ,
               and
               means
               to
               finde
               it
               ;
               for
               in
               other
               cases
               and
               without
               these
               there
               's
               no
               promise
               nor
               warrant
               from
               God
               ,
               that
               we
               shall
               light
               upon
               it
               .
            
          
           
             But
             if
             any
             shall
             say
             we
             have
             found
             it
             before
             we
             sought
             it
             ,
             as
             God
             saith
             of
             a
             people
             ,
             I
             was
             found
             of
             them
             that
             sought
             me
             not
             ,
             we
             must
             adde
             ,
             with
             the
             Apostle
             ,
             
               Omnia
               probate
            
             ,
             there
             is
             an
             examination
             answerable
             to
             seeking
             :
             they
             that
             have
             it
             must
             either
             seek
             it
             or
             examine
             it
             ,
             and
             not
             make
             examination
             of
             the
             truth
             in
             Religion
             a
             matter
             of
             death
             ,
             as
             the
             Turks
             do
             .
          
           
             Seek
             therefore
             we
             must
             ,
             and
             in
             seeking
             the
             Fathers
             give
             many
             rules
             ,
             but
             especially
             two
             rules
             must
             be
             observed
             .
          
           
             
               1.
               
               The
               first
               our
               Saviour
               gives
               ,
               
                 quaerite
                 primū
              
               .
               It
               must
               be
               sought
               before
               all
               other
               things
               ,
               
               
               and
               in
               the
               first
               place
               ,
               because
               the
               seeking
               of
               it
               will
               it
               all
               things
               else
               Seek
               the
               Lord
               (
               saith
               the
               Prophet
               )
               while
               he
               may
               be
               found
               ,
               and
               call
               upon
               him
               while
               
               he
               is
               neer
               .
               
                 S.
                 Paul
              
               saith
               ,
               All
               seek
               their
               own
               ,
               not
               the
               things
               which
               are
               Jesus
               Christs
               .
               
               But
               if
               we
               give
               primum
               to
               our
               own
               ,
               and
               not
               when
               we
               seek
               for
               Christs
               God
               will
               not
               be
               neer
               ,
               but
               leaves
               us
               .
            
             
               2.
               
               The
               second
               is
               given
               by
               Moses
               .
               If
               thou
               seek
               the
               Lord
               thy
               God
               with
               all
               thy
               
               heart
               ,
               and
               with
               all
               thy
               soul
               ,
               thou
               shalt
               finde
               him
               .
               God
               saith
               by
               the
               Prophet
               ,
               Ye
               shall
               
               seek
               me
               and
               finde
               me
               ,
               when
               ye
               shall
               search
               for
               me
               with
               all
               your
               heart
               .
               We
               must
               seek
               with
               tears
               ,
               as
               Mary
               did
               the
               body
               of
               Christ
               ,
               John
               20.
               15.
               we
               must
               seek
               for
               the
               truth
               ,
               as
               Solomon
               saith
               men
               must
               do
               for
               wisdom
               ,
               how
               is
               that
               ?
               as
               men
               seek
               for
               silver
               or
               
               hid
               treasures
               ;
               and
               ,
               as
               the
               Prophet
               ,
               if
               ye
               will
               enquire
               ,
               enquire
               ;
               that
               is
               ,
               enquire
               indeed
               .
               
               But
               if
               either
               we
               
                 primum
                 quaerere
                 grandia
              
               ,
               if
               we
               first
               seek
               great
               things
               for
               〈◊〉
               selves
               ,
               and
               religion
               after
               ;
               or
               seek
               ,
               and
               not
               seek
               ,
               by
               seeking
               coldly
               ;
               〈◊〉
               seeking
               his
               fathers
               asses
               ,
               and
               the
               woman
               seeking
               her
               groat
               will
               prove
               to
               be
               with
               more
               care
               then
               ours
               for
               religion
               :
               such
               seekers
               will
               never
               finde
               .
            
             
               3.
               
               The
               third
               is
               .
               As
               we
               must
               seek
               for
               the
               truth
               ,
               if
               we
               have
               it
               not
               ,
               and
               when
               we
               
               have
               it
               examine
               it
               ,
               so
               when
               we
               have
               it
               ,
               we
               must
               acquiescere
               we
               must
               rest
               in
               it
               .
               The
               
               use
               of
               religion
               serves
               us
               instead
               of
               a
               girdle
               to
               〈◊〉
               our
               loyns
               ,
               that
               is
               ,
               truth
               must
               be
               applyed
               as
               close
               to
               our
               souls
               ,
               as
               a
               girdle
               to
               our
               reins
               .
            
          
           
             For
             the
             negative
             part
             ,
             what
             is
             here
             forbidden
             ,
             may
             be
             reduced
             to
             these
             two
             heads
             .
          
           
             
               1.
               
               One
               extream
               opposite
               to
               true
               religion
               ,
               is
               〈◊〉
               ,
               the
               excesse
               ,
               when
               we
               give
               honour
               ,
               either
               
                 cui
                 non
                 oportet
              
               ,
               to
               whom
               it
               is
               not
               due
               ,
               or
               
                 quantum
                 non
                 oportet
              
               ,
               or
               more
               then
               is
               due
               :
               the
               first
               is
               commonly
               called
               Idolatry
               ,
               the
               other
               superstition
               .
            
             
               2.
               
               Another
               extream
               is
               parum
               ,
               the
               defect
               ,
               when
               we
               do
               not
               give
               honour
               
                 cui
                 oportet
              
               ,
               to
               whom
               it
               is
               due
               ,
               or
               not
               
                 quantum
                 oportet
              
               ,
               not
               so
               much
               as
               is
               due
               .
               The
               first
               is
               called
               prophanenesse
               ,
               which
               usually
               ends
               in
               Atheisme
               ,
               the
               other
               is
               non-acquiescence
               ,
               or
               not
               resting
               in
               religion
               ,
               when
               men
               seek
               out
               novelties
               ,
               and
               receive
               the
               truth
               〈◊〉
               in
               part
               :
               and
               this
               divides
               it self
               into
               two
               branches
               .
               1.
               
               Schisme
               .
               2.
               
               Heresse
               :
               which
               ends
               in
               Apostacy
               .
            
          
           
             1.
             
             The
             
               cui
               non
               oportet
            
             ,
             is
             Idolatry
             ,
             whether
             it
             be
             by
             giving
             divine
             honour
             and
             worship
             ,
             or
             ascribing
             any
             part
             of
             Gods
             office
             to
             any
             creature
             ,
             as
             
               S.
               Augustine
            
             speaks
             :
             within
             which
             comes
             dealing
             and
             covenanting
             with
             the
             Devil
             ,
             or
             trusting
             to
             his
             instruments
             ,
             Sorcerers
             ,
             Charmers
             ,
             Dreamers
             ,
             and
             other
             Inchanters
             .
             So
             if
             a
             man
             yeeld
             any
             of
             the
             former
             affections
             and
             vertues
             ,
             as
             love
             ,
             fear
             ,
             &c.
             to
             the
             Devil
             ,
             if
             he
             fear
             the
             stars
             ,
             or
             attribute
             any
             thing
             to
             dreams
             ,
             inchantments
             ,
             ligatures
             ,
             lots
             ,
             characters
             ,
             &c.
             it
             is
             comprehended
             within
             this
             .
             God
             telleth
             us
             by
             the
             Prophet
             ,
             that
             none
             can
             foreshew
             
             things
             to
             come
             ,
             but
             himself
             ,
             (
             not
             meaning
             things
             known
             by
             natural
             causes
             )
             but
             where
             there
             is
             
               causa
               libera
            
             a
             free
             cause
             .
             Therefore
             if
             divine
             honour
             be
             attribute
             :
             to
             any
             of
             these
             ,
             a
             part
             of
             Gods
             peculiar
             offices
             ,
             is
             taken
             from
             him
             ,
             and
             the
             most
             of
             them
             are
             reckoned
             up
             by
             Moses
             ,
             and
             God
             threatens
             to
             punish
             them
             .
             In
             the
             〈◊〉
             
             Jeremy
             there
             is
             a
             plain
             commandment
             against
             the
             ascribing
             any
             thing
             to
             stars
             .
             So
             〈◊〉
             
             
             against
             Wizards
             and
             divination
             .
             Saul
             enquired
             of
             the
             Witch
             of
             Endor
             ,
             and
             
             you
             see
             Gods
             anger
             towards
             him
             for
             it
             .
             And
             Ahaziah
             using
             the
             like
             means
             to
             recover
             
             his
             sicknes
             ,
             was
             reproved
             by
             Elijah
             ,
             Is
             it
             not
             because
             there
             is
             no
             God
             in
             Israel
             ,
             that
             ye
             
             go
             to
             inquire
             of
             Baalzebub
             the
             God
             of
             Ekron
             ?
             Though
             the
             Witch
             at
             Endor
             foretold
             Sauls
             death
             ,
             and
             spake
             truth
             ,
             yet
             Sauls
             act
             is
             condemned
             .
             1.
             
             Chronicles
             10.
             13.
             
             And
             though
             the
             Pythonist
             in
             the
             Acts
             confessed
             ,
             that
             the
             Apostles
             were
             servants
             of
             
             the
             living
             God
             ,
             yet
             
               S.
               Paul
            
             rebuked
             the
             spirit
             that
             was
             in
             her
             ,
             and
             made
             him
             come
             forth
             .
             Yea
             though
             a
             Prophet
             foretell
             a
             truth
             ,
             and
             yet
             saith
             ,
             let
             us
             go
             after
             other
             
             gods
             ,
             he
             shall
             be
             put
             to
             death
             .
          
           
             2.
             
             The
             other
             ,
             
               quantum
               non
               oportet
            
             ,
             to
             give
             too
             much
             honour
             ,
             is
             commonly
             referred
             to
             superstition
             .
             The
             second
             Council
             at
             Nice
             erected
             images
             ,
             and
             their
             principal
             reason
             was
             ,
             because
             God
             could
             not
             be
             remembered
             too
             much
             :
             but
             that
             was
             no
             good
             argument
             ,
             for
             then
             there
             could
             be
             no
             superstition
             .
             Tully
             shews
             how
             the
             word
             superstition
             came
             first
             up
             .
             There
             were
             certain
             old
             Romanes
             ,
             that
             did
             nothing
             but
             pray
             ,
             day
             and
             night
             ,
             that
             their
             children
             might
             outlive
             them
             ,
             and
             be
             superstites
             :
             whereupon
             they
             were
             called
             superstitious
             .
             In
             this
             respect
             we
             also
             condemn
             the
             Euchytes
             .
          
           
           
             It
             is
             true
             ,
             as
             the
             Fathers
             say
             ,
             that
             for
             
               quantitas
               absoluta
            
             ,
             the
             absolute
             quantity
             ,
             if
             we
             were
             as
             the
             Angels
             ,
             there
             were
             no
             〈◊〉
             ;
             but
             for
             as
             much
             as
             in
             man
             there
             is
             but
             
               quantitas
               ad
               analogiam
            
             ;
             or
             
               ad
               propartionem
            
             ,
             and
             thereby
             he
             hath
             no
             absolutenes
             ,
             but
             
               ex
               conditione
            
             ,
             we
             must
             do
             that
             whereby
             we
             may
             continue
             ,
             and
             go
             forward
             to
             the
             glorifying
             of
             God.
             and
             because
             of
             his
             weaknes
             ,
             for
             a
             man
             to
             spend
             himself
             in
             one
             day
             maketh
             a
             
               nimium
               in
               religione
            
             ,
             and
             consequently
             ,
             superstitition
             .
          
           
             2.
             
             For
             the
             other
             extreame
             ,
             Parum
             ,
             when
             we
             give
             too
             little
             ,
             and
             that
             either
             1.
             
               cui
               non
               oportet
            
             ,
             or
             
               non
               quantum
            
             ,
             the
             fi
             st
             is
             commonly
             called
             Prophanent
             〈◊〉
             ,
             which
             was
             a
             punishment
             from
             the
             beginning
             ,
             that
             a
             man
             should
             be
             such
             a
             one
             ,
             that
             he
             should
             not
             come
             
               intra
               sanum
            
             ,
             within
             the
             Church
             ,
             but
             to
             stand
             extra
             which
             many
             now
             a
             dayes
             count
             no
             punishment
             ;
             nay
             it
             is
             to
             be
             feared
             that
             it
             hath
             a
             reward
             ,
             and
             that
             such
             people
             are
             the
             better
             thought
             of
             .
             Too
             many
             of
             this
             fort
             are
             in
             these
             times
             that
             value
             religion
             and
             Gods
             worship
             no
             more
             then
             〈◊〉
             did
             his
             birth-right
             .
          
           
             2.
             
             The
             second
             part
             of
             this
             extreame
             is
             ,
             when
             we
             give
             not
             
               quantum
               oportet
            
             ,
             so
             much
             to
             God
             as
             we
             ought
             ,
             when
             we
             will
             not
             rest
             or
             acquiesce
             in
             what
             God
             hath
             by
             his
             Church
             prescribed
             ,
             and
             delivered
             to
             us
             ,
             but
             affect
             novelties
             ,
             and
             desire
             new
             and
             strange
             things
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             therefore
             that
             God
             might
             make
             novelties
             the
             more
             odious
             to
             us
             ,
             he
             hath
             made
             it
             a
             name
             for
             those
             things
             he
             most
             
             hateth
             .
             Nadab
             and
             Abihu
             are
             said
             to
             have
             offered
             strange
             fire
             to
             the
             Lord
             ,
             and
             the
             
             
             wiseman
             calleth
             an
             harlot
             a
             strange
             woman
             ;
             Jacob
             commands
             his
             family
             to
             put
             away
             strange
             gods
             .
             It
             is
             called
             in
             Deut.
             
               for
               〈◊〉
               post
               deos
               alienos
            
             .
             This
             being
             bewitched
             with
             the
             desire
             of
             novelties
             ,
             and
             new
             devises
             ,
             hath
             changed
             the
             pure
             doctrine
             of
             the
             Primitive
             religion
             ,
             and
             marred
             this
             religion
             where
             it
             is
             predominant
             .
             Thus
             the
             Galatians
             were
             bewitcht
             ,
             Galat.
             3.
             1.
             and
             none
             but
             the
             
               Attica
               ingenia
            
             ,
             which
             is
             spoken
             of
             in
             the
             acts
             ,
             are
             given
             to
             it
             ,
             Academick
             doubting
             spirits
             ,
             Scepticks
             in
             
             Religion
             .
          
           
             There
             are
             three
             degrees
             in
             novelty
             .
             1.
             
             Schisme
             .
             2.
             
             Heresy
             .
             3.
             
             Apostacy
             .
             In
             which
             one
             makes
             way
             for
             another
             .
          
           
             
               1.
               
               Schisme
               is
               the
               high
               way
               to
               superstition
               ,
               as
               also
               to
               prophanenesse
               .
               And
               it
               is
               so
               called
               properly
               ,
               when
               a
               man
               upon
               unjust
               dislike
               ,
               either
               of
               government
               or
               worship
               or
               doctrine
               professed
               ,
               or
               for
               some
               indifferent
               rites
               ,
               withdraws
               from
               the
               communion
               of
               the
               Church
               in
               publike
               duties
               ,
               and
               refuses
               to
               submit
               to
               his
               spiritual
               governours
               ,
               the
               Bishops
               and
               Pastors
               of
               the
               Church
               ,
               and
               so
               will
               make
               a
               rent
               in
               ,
               and
               from
               the
               
               whole
               body
               :
               whereas
               the
               Apostles
               counsel
               is
               ,
               that
               all
               would
               speak
               one
               thing
               ,
               and
               that
               there
               be
               no
               dissentions
               ,
               but
               be
               knit
               in
               one
               minde
               and
               in
               one
               judgement
               ;
               and
               in
               another
               place
               ,
               not
               to
               forsake
               the
               fellowship
               we
               have
               among
               our selves
               .
            
             
               2.
               
               Heresy
               is
               (
               as
               
                 S.
                 Augustine
              
               defines
               it
               )
               
                 Dum
                 scripturae
                 bonae
                 intelliguntur
                 non
                 bene
                 ,
              
               
               
                 &
                 quod
                 in
                 〈◊〉
                 non
                 bene
                 intelligitur
                 etiam
                 temere
                 &
                 audaciter
                 asseritur
                 ,
              
               when
               good
               Scripture
               is
               not
               well
               understood
               ,
               and
               that
               they
               affirm
               that
               rashly
               and
               boldly
               that
               they
               
               understand
               not
               well
               .
               
                 S.
                 Jerome
              
               goes
               further
               ,
               
                 Quicunque
                 alias
                 scripturam
                 intelligit
              
               ,
               
               
                 quam
                 sensus
                 spirious
              
               S.
               
                 flagitat
                 ,
                 quo
                 conscripta
                 est
                 ,
                 licet
                 ,
                 de
                 ecclesia
                 non
                 recesserit
                 ,
                 tamen
                 haereticus
                 appellari
                 potest
                 ,
              
               he
               that
               makes
               another
               interpretation
               of
               Scripture
               ,
               then
               according
               to
               the
               sense
               of
               the
               holy
               Ghost
               ,
               although
               he
               depart
               not
               from
               the
               Church
               ,
               yet
               may
               be
               called
               an
               Heretick
               .
               This
               must
               not
               be
               understood
               of
               every
               errour
               ,
               but
               of
               sundamental
               errours
               ,
               and
               such
               as
               are
               wilfully
               held
               ,
               when
               there
               are
               sufficient
               means
               to
               convince
               one
               of
               the
               truth
               .
               Acts
               5.
               17.
               
            
             
               3.
               
               Apostacy
               is
               a
               general
               defection
               or
               falling
               from
               all
               points
               of
               religion
               .
            
          
           
             The
             means
             to
             finde
             out
             true
             religion
             are
             ,
             besides
             the
             publike
             and
             general
             means
             ,
             Hearkening
             to
             the
             voice
             of
             the
             Church
             ,
             to
             whom
             Christ
             hath
             entrusted
             the
             truth
             ,
             and
             which
             is
             therefore
             called
             by
             S.
             Paul
             ,
             the
             ground
             and
             pillar
             of
             truth
             .
             
          
           
             1.
             
             The
             Eunuchs
             means
             ,
             reading
             the
             Scripture
             ,
             He
             read
             the
             Prophet
             Esay
             .
          
           
             2.
             
             Cornelius
             meanes
             prayers
             ,
             almes
             ,
             and
             fasting
             ,
             and
             that
             (
             which
             is
             strange
             being
             
             a
             Heathen
             ,
             before
             he
             was
             called
             )
             he
             was
             said
             to
             be
             a
             man
             that
             feared
             God
             :
             But
             the
             Fathers
             resolue
             it
             well
             ,
             why
             he
             was
             said
             to
             be
             so
             ;
             
               quia
               non
               detinuit
               veritatem
               in
               injustitia
               ,
            
             he
             withheld
             not
             the
             truth
             in
             unrightousnesse
             ,
             as
             the
             Apostle
             speaks
             ,
             and
             did
             
             not
             abuse
             his
             natural
             light
             and
             therefore
             God
             bestowed
             a
             further
             light
             upon
             him
             .
             So
             that
             if
             men
             use
             Cornelius
             means
             ,
             and
             not
             suppresse
             the
             light
             they
             have
             ,
             God
             will
             give
             them
             his
             grace
             and
             further
             light
             to
             lead
             them
             into
             all
             necessary
             truthes
             .
          
           
           
             3.
             
             The
             third
             is
             Apollos
             means
             ,
             to
             have
             
               paratum
               cor
            
             ,
             to
             be
             ready
             and
             willing
             to
             
             encrease
             the
             knowledge
             we
             have
             already
             .
             These
             are
             the
             principal
             means
             :
             other
             
             means
             were
             mentioned
             before
             ,
             when
             we
             spake
             of
             knowledge
             .
          
           
             The
             signes
             of
             true
             religion
             were
             foure
             :
             of
             which
             formerly
             we
             have
             spoken
             ,
             and
             therefore
             will
             but
             name
             them
             .
             1.
             
             The
             Antiquity
             .
             2.
             
             The
             purging
             of
             the
             soul.
             3.
             
             The
             beginning
             and
             growth
             of
             it
             .
             And
             4.
             
             Lastly
             the
             examples
             of
             excellent
             vertues
             in
             the
             professors
             .
             All
             these
             Saint
             Augustine
             accounteth
             the
             especial
             
             signes
             .
          
           
             The
             sixth
             rule
             for
             purging
             it
             in
             others
             .
             King
             David
             desired
             that
             he
             might
             not
             die
             yet
             ,
             because
             the
             dust
             could
             not
             declare
             Gods
             truth
             .
             And
             our
             Saviour
             saith
             ,
             that
             he
             
             was
             borne
             and
             came
             into
             the
             world
             to
             beare
             witnesse
             unto
             the
             truth
             .
             And
             on
             the
             contrary
             we
             are
             commanded
             to
             mark
             and
             avoyd
             those
             which
             cause
             division
             and
             offences
             
             contrary
             to
             true
             doctrine
             .
          
        
         
           
             CHAP.
             XVI
             .
          
           
             
               The
               third
               thing
               required
               in
               the
               1.
               
               Commandement
               is
               ,
               to
               have
               onely
               the
               true
               God
               ,
               which
               includes
               Sincerity
               Reasons
               hereof
               .
               The
               Contraries
               to
               sincerity
               .
               Means
               of
               sincerity
               .
               Signes
               of
               sincerity
               .
               Of
               procuring
               it
               in
               others
               .
            
          
           
             Thus
             much
             for
             the
             second
             general
             proposition
             ,
             and
             the
             vertue
             therein
             required
             viz
             ,
             religion
             .
             Now
             for
             the
             third
             .
             
               Habebis
               me
               solum
               Deum
            
             .
             We
             must
             have
             him
             onely
             for
             our
             God
             ,
             and
             this
             includes
             Sincerity
             .
          
           
             It
             is
             not
             enough
             to
             have
             him
             for
             our
             God
             ,
             but
             we
             must
             have
             him
             alone
             for
             our
             God
             :
             none
             but
             me
             ,
             as
             the
             Chaldee
             ,
             and
             Septuagint
             read
             .
             Our
             Saviour
             ,
             saith
             thou
             shalt
             worship
             the
             Lord
             thy
             God
             and
             him
             onely
             shalt
             thou
             serve
             :
             which
             is
             〈◊〉
             
             one
             with
             Deut.
             6.
             13.
             and
             10.
             20.
             onely
             there
             is
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               him
               onely
            
             ,
             but
             it
             is
             supplied
             by
             our
             Saviour
             ,
             and
             all
             comes
             from
             the
             same
             spirit
             .
             The
             reasons
             were
             touched
             before
             ,
             yet
             we
             will
             mention
             some
             of
             them
             again
             .
          
           
             1.
             
             The
             first
             is
             ,
             because
             it
             trencheth
             upon
             Gods
             honour
             and
             glory
             to
             have
             a
             partner
             ,
             and
             that
             men
             should
             worship
             other
             gods
             .
             The
             Apostles
             end
             their
             〈◊〉
             ,
             with
             
               Soli
               Deo
               〈◊〉
               et
               gloria
            
             .
             Rom.
             2.
             
             Peter
             .
             and
             Saint
             Iude.
             And
             the
             reason
             the
             Prophet
             gives
             ,
             My
             glory
             saith
             God
             ,
             will
             I
             not
             give
             to
             another
             ,
             his
             glory
             is
             indivisible
             ,
             
             if
             any
             will
             adde
             a
             partner
             see
             the
             conditions
             ,
             1
             Sam.
             7.
             3.
             
             God
             promiseth
             ,
             〈◊〉
             
             the
             people
             will
             leave
             serving
             of
             other
             gods
             ,
             he
             will
             be
             their
             deliverer
             but
             if
             they
             serve
             any
             other
             gods
             ,
             he
             will
             deliver
             them
             no
             more
             ,
             but
             bids
             them
             go
             to
             them
             ,
             and
             let
             them
             save
             them
             .
          
           
             2.
             
             Another
             is
             taken
             from
             the
             titles
             given
             to
             God
             :
             as
             a
             father
             ,
             a
             king
             ,
             a
             〈◊〉
             
             O
             hearken
             to
             the
             voice
             of
             my
             calling
             ,
             My
             king
             .
             A
             husband
             .
             I
             will
             marry
             thee
             〈◊〉
             
             me
             ,
             saith
             God
             by
             the
             Prophet
             .
             A
             Master
             .
             If
             I
             be
             a
             Master
             ,
             where
             is
             my
             feare
             ?
             And
             
             
             of
             all
             these
             we
             can
             have
             but
             one
             :
             but
             one
             father
             ,
             one
             husband
             ,
             one
             king
             .
             one
             master
             .
             We
             cannot
             serve
             God
             and
             Mammon
             .
             And
             therefore
             we
             can
             have
             but
             one
             God.
             
          
           
             3.
             
             The
             third
             was
             touched
             before
             ,
             To
             joyne
             any
             with
             him
             ,
             who
             is
             below
             him
             (
             and
             whosoever
             he
             is
             ,
             he
             must
             be
             below
             him
             )
             is
             to
             abase
             him
             :
             if
             we
             could
             joyn
             any
             that
             were
             equal
             or
             his
             match
             ,
             it
             were
             otherwise
             .
             If
             we
             joyn
             worse
             with
             better
             ,
             it
             disgraces
             it
             .
             wine
             with
             water
             is
             the
             weaker
             .
             If
             you
             go
             to
             Bethel
             ,
             and
             erect
             an
             altar
             to
             Jehovah
             ,
             you
             must
             put
             a
             way
             other
             strange
             gods
             .
             No
             halting
             with
             the
             Israelites
             
             
             between
             God
             and
             Baal
             .
             No
             swaering
             by
             Jehovah
             and
             Malcom
             with
             one
             breath
             .
             No
             
             keeping
             the
             feast
             with
             leaven
             ;
             no
             mixture
             in
             religion
             ,
             but
             our
             passeover
             must
             
             be
             kept
             with
             the
             unleavened
             bread
             of
             sincerity
             and
             truth
             ,
             saith
             the
             Apostle
             .
             And
             therefore
             all
             mixture
             was
             forbiden
             under
             the
             Law
             ,
             both
             in
             figure
             Deut.
             22.
             9
             
             and
             by
             expresse
             precept
             ,
             Deut.
             4.
             10.
             there
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             the
             Apostle
             speaks
             ,
             2.
             
             Cor.
             1.
             22.
             
             a
             judging
             of
             mixt
             and
             counterfeit
             wares
             ,
             by
             bringing
             them
             to
             the
             sun
             :
             God
             will
             search
             with
             lanthorns
             :
             sincerity
             is
             
               sine
               cera
            
             ,
             pure
             honey
             ,
             without
             waxe
             ,
             such
             must
             our
             religion
             be
             .
          
           
             The
             thing
             forbidden
             and
             opposite
             to
             sincerity
             is
             .
          
           
             1.
             
             Mixture
             in
             religion
             ,
             and
             that
             both
             in
             respect
             of
             the
             matter
             of
             it
             ,
             and
             of
             our
             affections
             towards
             it
             .
          
           
           
             1.
             
             For
             the
             matter
             .
             Our
             Saviour
             saith
             .
             No
             man
             putteth
             new
             and
             old
             cloth
             together
             
             in
             a
             garment
             ,
             or
             new
             wine
             into
             old
             vessells
             .
             This
             mixture
             of
             religion
             corrupteth
             it
             :
             as
             that
             of
             the
             Turks
             is
             a
             religion
             compounded
             of
             all
             :
             and
             the
             Pagans
             worship
             diverse
             gods
             .
             The
             whore
             of
             Babylon
             is
             said
             to
             have
             a
             mixt
             cup
             ,
             Rev.
             18.
             6.
             
          
           
             2
             For
             the
             mixture
             of
             affections
             .
             As
             our
             religion
             ought
             to
             be
             sincere
             ,
             so
             our
             affections
             .
             A
             mixture
             of
             hot
             and
             cold
             maks
             lukewarm
             ,
             which
             temper
             is
             lothsome
             to
             
             Christ.
             The
             religion
             of
             such
             is
             for
             their
             ends
             ,
             not
             for
             Gods
             glory
             :
             as
             they
             which
             sought
             Christ
             for
             the
             loaves
             .
             They
             are
             
               duplici
               corde
            
             ,
             as
             Saint
             Iames
             calls
             them
             .
             
             There
             is
             no
             worse
             fault
             then
             to
             be
             lukewarm
             ;
             therefore
             we
             must
             be
             resolved
             to
             be
             either
             
             hot
             or
             cold
             .
          
           
             2.
             
             The
             other
             extreame
             forbidden
             ,
             is
             the
             defect
             ,
             as
             that
             of
             mixture
             in
             excesse
             ,
             that
             is
             ,
             when
             men
             will
             so
             reforme
             and
             purifie
             religion
             ,
             that
             they
             destroy
             it
             .
             Pro.
             〈◊〉
             .
             23.
             
             The
             wringing
             of
             the
             nose
             bringeth
             forth
             blood
             
               qui
               mungit
               nimium
               ,
               sanguinem
               elicit
               ,
            
             he
             that
             will
             make
             his
             nose
             too
             cleare
             ,
             makes
             it
             bleed
             ;
             so
             when
             men
             will
             cleanse
             the
             church
             too
             much
             ,
             instead
             of
             purifying
             it
             from
             mixtures
             in
             composition
             ,
             they
             give
             it
             a
             bloody
             nose
             ,
             as
             sectaries
             and
             hereticks
             usually
             do
             ,
             who
             alwayes
             pretend
             reformation
             ,
             when
             they
             rend
             the
             church
             ,
             and
             make
             it
             bleed
             ,
             sometimes
             to
             death
             .
          
           
             The
             means
             of
             sincerity
             in
             religion
             .
          
           
             1.
             
             There
             is
             no
             better
             ,
             then
             that
             which
             is
             implied
             in
             that
             wish
             of
             Christ
             ,
             I
             would
             thou
             wert
             cold
             or
             hot
             :
             we
             must
             avoyd
             lukewarmnes
             ,
             which
             causes
             wavering
             in
             religion
             ,
             and
             come
             to
             a
             resolution
             ;
             we
             must
             resolve
             to
             be
             what
             we
             professe
             ,
             and
             to
             stick
             to
             the
             truth
             :
             then
             we
             shall
             be
             
               mel
               sincerum
            
             ,
             pure
             hony
             
               sine
               cera
            
             ,
             purified
             from
             all
             mixture
             .
          
           
             2.
             
             When
             we
             are
             resolved
             to
             adhere
             to
             the
             truth
             ,
             then
             we
             must
             come
             to
             the
             price
             ,
             and
             value
             aright
             .
             It
             is
             true
             ,
             that
             Job
             saith
             .
             Man
             knoweth
             not
             the
             price
             of
             it
             .
             
             Though
             we
             would
             give
             our selves
             and
             all
             we
             have
             for
             it
             ,
             yet
             we
             cannot
             give
             a
             full
             price
             for
             it
             ,
             and
             therefore
             must
             not
             for
             any
             price
             part
             with
             it
             .
             Merchants
             use
             to
             set
             a
             mark
             upon
             their
             clothes
             or
             other
             wares
             of
             the
             lowest
             price
             they
             will
             sell
             them
             at
             :
             now
             the
             truth
             is
             of
             such
             a
             value
             ,
             that
             we
             cannot
             set
             any
             price
             whereupon
             to
             part
             with
             it
             .
             How
             high
             soever
             our
             price
             be
             ,
             if
             we
             part
             with
             it
             ,
             God
             may
             say
             to
             us
             ,
             as
             the
             Prophet
             doth
             in
             the
             person
             of
             Christ
             ,
             when
             they
             weighed
             for
             his
             
             price
             thirty
             pieces
             of
             silver
             ,
             a
             goodly
             price
             it
             is
             that
             I
             was
             valued
             at
             by
             them
             ;
             a
             price
             more
             fit
             to
             buy
             potsheards
             ,
             and
             therefore
             he
             casts
             it
             to
             the
             potter
             .
             Surely
             God
             sets
             no
             such
             price
             on
             us
             ,
             or
             valued
             us
             at
             so
             small
             a
             rate
             ,
             however
             we
             value
             Christ
             or
             his
             truth
             
             
               Empti
               estis
               pretio
            
             ,
             saith
             Saint
             Paul
             ,
             we
             are
             bought
             with
             a
             price
             ,
             more
             then
             thirty
             pices
             of
             filver
             not
             with
             corruptable
             things
             ,
             as
             gold
             and
             silver
             ,
             but
             with
             the
             blood
             of
             Christ
             ,
             as
             of
             a
             lamb
             withour
             spot
             :
             a
             lesser
             price
             would
             not
             serve
             to
             redeeme
             us
             ,
             for
             if
             it
             would
             ,
             all
             should
             have
             gone
             rather
             then
             he
             ;
             therefore
             as
             he
             prized
             us
             ,
             so
             must
             we
             prize
             him
             ,
             and
             his
             truth
             ,
             aboue
             all
             corruptible
             things
             in
             the
             world
             .
          
           
             The
             signes
             of
             sincere
             or
             true
             religion
             have
             been
             handled
             before
             :
             we
             shall
             touch
             onely
             a
             few
             .
          
           
             
               1.
               
               True
               religion
               ascribes
               all
               good
               to
               God
               alone
               ,
               and
               gives
               no
               part
               of
               his
               honour
               to
               any
               creature
               .
            
             
               2.
               
               It
               favours
               not
               man
               in
               his
               corrupt
               desires
               ,
               it
               s
               no
               doctrine
               of
               liberty
               ,
               but
               restraines
               all
               carnal
               liberty
               ;
               it
               teaches
               us
               to
               despise
               father
               and
               mother
               ,
               friends
               ,
               yea
               a
               mans
               self
               and
               all
               for
               God.
               
            
             
               3.
               
               It
               is
               free
               from
               those
               mixtures
               which
               have
               been
               the
               decay
               of
               religion
               ,
               which
               were
               1.
               mingling
               it
               with
               errours
               of
               vain
               Philosophy
               ,
               which
               Saint
               Augustine
               calls
               
               
                 rationes
                 philosophorum
                 ,
                 obtusae
                 ,
                 acutae
              
               the
               acute
               and
               yet
               obtuse
               or
               blunt
               reasons
               of
               Philosophers
               .
               Thus
               
                 Clemenes
                 Alex.
              
               and
               Origan
               by
               Platos
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               Aristotles
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               vshered
               divers
               errours
               into
               the
               Church
               .
            
          
           
             2.
             
             With
             Jewish
             fables
             ,
             which
             the
             Apostle
             bids
             Titus
             beware
             of
             ,
             Jewish
             rites
             and
             ceremonies
             abrogated
             by
             Christ
             ,
             which
             he
             calls
             
               egena
               et
               infirma
               elementa
            
             ,
             weake
             and
             beggerly
             rudiments
             .
             
          
           
             3.
             
             It
             doth
             
               penetrare
               cor
            
             ,
             it
             pierces
             into
             the
             soul
             ,
             circumcises
             the
             heart
             ,
             mortifies
             all
             carnall
             lusts
             and
             desires
             ,
             false
             religion
             reaches
             chiefly
             to
             the
             outward
             man.
             True
             
             religion
             enflames
             the
             heart
             and
             affections
             with
             love
             of
             God
             ,
             and
             makes
             us
             prize
             him
             aboue
             all
             worldly
             things
             ,
             that
             we
             can
             say
             with
             David
             ,
             whom
             have
             I
             in
             heaven
             but
             thee
             &c.
             
             And
             makes
             us
             able
             to
             answer
             Christs
             question
             to
             S.
             
               Peter
               ,
               diligis
               me
               plus
               &c.
               
            
             Louest
             thou
             me
             more
             then
             these
             ?
             that
             we
             can
             say
             ,
             we
             love
             him
             more
             then
             these
             ,
             all
             these
             things
             on
             earth
             :
             and
             where
             this
             is
             not
             ,
             there
             is
             not
             sincere
             religion
             rooted
             in
             the
             heart
             .
          
           
             The
             sixth
             rule
             is
             ,
             for
             procuring
             sincerity
             in
             others
             ;
             especially
             we
             must
             exhort
             others
             ,
             as
             the
             Apostle
             doth
             Timothy
             ,
             and
             all
             those
             that
             succeed
             him
             in
             the
             like
             office
             of
             a
             Bishop
             in
             the
             church
             ,
             to
             keep
             the
             commandment
             ,
             that
             is
             ,
             the
             doctrine
             and
             religion
             left
             &
             commanded
             by
             Christ
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             without
             spot
             ,
             unrebukeable
             :
             and
             when
             
             Saint
             Peter
             seemed
             to
             Judaize
             ,
             he
             reproved
             him
             to
             his
             face
             ;
             so
             ought
             we
             in
             our
             places
             and
             stations
             to
             oppose
             the
             corruptions
             and
             novelties
             brought
             into
             religion
             ,
             contrary
             to
             the
             primitive
             and
             Catholique
             truth
             .
          
        
         
           
             CHAP.
             XVII
             .
          
           
             
               Of
               the
               last
               words
               in
               the
               first
               Commandment
               ,
               
                 Coram
                 me
              
               ,
               in
               which
               is
               implied
               Integrity
               .
               Reasons
               for
               it
               .
               Of
               Hypocrisie
               ,
               and
               reasons
               against
               it
               .
               Signes
               of
               a
               sound
               heart
               .
               An
               observation
               from
               the
               first
               words
               .
               
                 Non
                 habebis
              
               .
               They
               are
               in
               the
               Future
               tense
               ,
               and
               imply
               perseverance
               .
               Reasons
               for
               it
               .
               The
               extreames
               .
               1.
               
               Constancy
               in
               evill
               .
               2.
               
               Inconstancy
               in
               good
               .
               Four
               reasons
               against
               Backsliding
               .
               signes
               of
               perseverance
               .
               Of
               procuring
               it
               in
               others
               .
            
          
           
             
               
                 Coram
                 me
              
               ,
               Before
               me
               .
            
             
               This
               is
               the
               last
               part
               of
               this
               Commandment
               .
               And
               this
               
                 Coram
                 me
              
               ,
               saith
               saint
               Augustine
               
               hath
               a
               great
               Emphasis
               in
               it
               ,
               even
               so
               much
               as
               makes
               a
               distinction
               between
               this
               and
               the
               three
               other
               Commandments
               of
               the
               first
               Table
               :
               and
               it
               is
               to
               be
               taken
               according
               to
               the
               third
               rule
               of
               Extent
               before
               specified
               ,
               viz.
               that
               is
               spiritual
               and
               extends
               to
               the
               heart
               .
               
                 Coram
                 me
              
               ,
               Not
               in
               my
               sight
               .
               That
               is
               ,
               thou
               shall
               not
               have
               any
               other
               God
               not
               so
               much
               as
               in
               the
               secret
               corner
               of
               thy
               heart
               :
               for
               God
               is
               
                 scrutator
                 cordis
              
               ,
               
               a
               searcher
               of
               the
               heart
               .
               This
               implies
               the
               vertue
               of
               integrity
               .
               The
               law
               is
               spiritual
               ,
               
               saith
               the
               Apostle
               ,
               and
               therefore
               the
               duties
               here
               commanded
               ,
               are
               to
               be
               ,
               not
               onely
               
                 coram
                 facie
                 humana
                 et
                 coram
                 luce
                 ,
              
               in
               the
               sight
               of
               men
               and
               in
               the
               light
               ,
               which
               reach
               only
               to
               the
               exteriour
               act
               of
               Gods
               worship
               ,
               but
               this
               
                 coram
                 tenebris
                 et
                 coram
                 facie
                 Dei
                 ,
              
               in
               
               the
               darknesse
               ,
               and
               in
               Gods
               sight
               ,
               reaches
               to
               the
               thoughts
               ,
               the
               inward
               parts
               of
               the
               
               soul
               ,
               which
               belong
               properly
               to
               the
               sight
               of
               God.
               It
               is
               God
               that
               formed
               the
               light
               ,
               and
               created
               the
               darknes
               .
               And
               therefore
               ,
               as
               the
               Psalmist
               saith
               ,
               the
               darknes
               and
               light
               are
               both
               to
               him
               alike
               .
               And
               he
               that
               made
               the
               eye
               shall
               he
               not
               see
               ?
               He
               sees
               not
               onely
               what
               the
               eve
               seeth
               ,
               but
               also
               because
               he
               formes
               the
               spirit
               of
               man
               ,
               Zach.
               12.
               1.
               
               He
               seeth
               what
               the
               eye
               seeth
               not
               ,
               but
               onely
               the
               spirit
               of
               a
               man
               beholds
               ,
               and
               that
               ,
               as
               Saint
               Augustine
               saith
               ,
               whether
               the
               Candle
               burne
               ,
               or
               is
               put
               out
               ;
               and
               which
               is
               more
               
               then
               all
               this
               ,
               he
               seeth
               further
               then
               the
               spirit
               of
               man
               can
               see
               ;
               for
               though
               our
               heart
               condemnes
               us
               not
               ,
               yet
               he
               can
               ,
               for
               he
               is
               greater
               then
               our
               heart
               ,
               and
               knows
               more
               then
               our
               heart
               or
               spirit
               .
            
             
               Again
               this
               [
               
                 Coram
                 me
              
               ]
               distinguishes
               true
               obedience
               from
               a
               bare
               appearance
               :
               for
               
                 bonum
                 apparens
              
               ,
               good
               in
               shew
               ,
               may
               be
               
                 Coram
                 homine
              
               before
               man
               ;
               but
               
                 bonum
                 verum
              
               is
               onely
               
                 Coram
                 me
              
               ,
               before
               God.
               For
               
                 Coram
                 homine
              
               before
               man
               ,
               or
               any
               other
               Coram
               ,
               argues
               nothing
               to
               be
               other
               then
               in
               appearance
               :
               but
               
                 Coram
                 Deo
              
               makes
               it
               indeed
               .
               Saint
               Paul
               Ephes.
               3.
               16.
               
               Divides
               every
               man
               into
               an
               inward
               ,
               and
               an
               outward
               man
               and
               the
               same
               words
               are
               use
               byd
               Plato
               before
               him
               ,
               whence
               some
               gather
               he
               had
               read
               Plato
               ;
               there
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               an
               inward
               and
               an
               outward
               man
               ,
               and
               which
               of
               these
               two
               pleaseth
               God
               best
               ,
               himself
               sheweth
               in
               Eliab
               ,
               and
               
                 David
                 .
                 Samuel
              
               had
               a
               
               liking
               to
               Eliabs
               countenance
               ,
               but
               God
               said
               ,
               look
               not
               on
               it
               ,
               for
               I
               have
               refused
               him
               
               God
               saw
               more
               into
               him
               then
               Samuel
               could
               .
               God
               looketh
               into
               the
               heart
               ,
               and
               
               therefore
               requireth
               truth
               in
               the
               inward
               parts
               .
               For
               there
               God
               rules
               especially
               .
               The
               kingdom
               of
               God
               is
               within
               you
               ,
               as
               our
               Saviour
               said
               to
               the
               Pharisees
               .
               There
               it
               must
               begin
               ,
               and
               there
               he
               delighteth
               to
               be
               most
               ,
               if
               our
               heart
               he
               right
               ,
               from
               thence
               
               he
               expects
               his
               worship
               .
               For
               in
               the
               heart
               is
               the
               principal
               seat
               of
               Christs
               scepter
               ,
               there
               be
               rules
               ,
               subduing
               our
               wills
               to
               God.
               There
               is
               in
               all
               men
               a
               corrupt
               desire
               of
               appearing
               outwardly
               to
               men
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               we
               affect
               to
               seem
               something
               ,
               as
               Saul
               ,
               when
               he
               spake
               to
               Samuel
               ,
               who
               had
               told
               him
               that
               God
               had
               rejected
               him
               ,
               yet
               saith
               
               he
               ,
               Honour
               me
               ,
               I
               pray
               thee
               ,
               before
               the
               elders
               of
               my
               people
               ,
               and
               before
               Israel
               :
               such
               is
               our
               nature
               to
               appear
               outwardly
               to
               men
               ;
               but
               this
               appearance
               commends
               us
               not
               to
               God
               ,
               for
               he
               delights
               most
               in
               the
               truth
               and
               sincerity
               of
               the
               heart
               ,
               for
               ,
               as
               the
               common
               saying
               is
               ,
               every
               man
               is
               chiefly
               delighted
               with
               that
               ,
               wherein
               he
               is
               singular
               and
               exceeds
               others
               ;
               and
               because
               that
               God
               alone
               can
               search
               the
               heart
               ,
               therefore
               he
               delights
               in
               it
               ,
               and
               requires
               our
               obedience
               to
               be
               
                 coram
                 facie
                 mea
              
               ,
               as
               in
               his
               sight
               .
               Therefore
               it
               is
               that
               the
               Wise
               man
               counselleth
               a
               man
               to
               keep
               his
               heart
               with
               all
               
               diligence
               .
               He
               gives
               a
               double
               reason
               ,
               for
               it
               is
               the
               principal
               member
               ,
               and
               therefore
               gives
               God
               the
               chief
               glory
               ;
               and
               further
               it
               is
               the
               fountain
               of
               all
               our
               actions
               by
               none
               of
               which
               is
               God
               honoured
               ,
               if
               they
               come
               from
               a
               corrupt
               fountain
               ;
               nay
               they
               are
               so
               far
               from
               being
               accepted
               that
               they
               are
               abominable
               ,
               and
               therefore
               according
               to
               the
               disposition
               of
               the
               heart
               ,
               life
               or
               death
               proceeds
               :
               if
               we
               worship
               God
               with
               a
               right
               heart
               ,
               then
               we
               shall
               reap
               life
               ;
               if
               that
               be
               unsound
               ,
               death
               eternall
               follows
               .
               And
               therefore
               
                 necessitas
                 incumbit
              
               ,
               we
               had
               need
               to
               keep
               that
               member
               right
               .
               For
               all
               those
               glorious
               duties
               before
               spoken
               of
               ,
               if
               they
               want
               integrity
               ,
               or
               a
               good
               heart
               ,
               they
               are
               so
               far
               from
               Gods
               acceptation
               ,
               that
               they
               become
               abomination
               .
               For
               if
               we
               believe
               ,
               
               our
               faith
               must
               come
               from
               the
               heart
               ;
               if
               we
               love
               it
               must
               be
               not
               in
               word
               ,
               but
               
               in
               truth
               ,
               which
               comes
               from
               the
               heart
               .
               Our
               obedience
               also
               must
               proceed
               from
               the
               
               
               heart
               .
               To
               conclude
               this
               ,
               whatsoever
               we
               do
               ,
               we
               must
               do
               it
               heartily
               ,
               as
               to
               the
               Lord
               ,
               and
               not
               to
               men
               .
            
             
               That
               which
               is
               here
               commanded
               is
               called
               ,
               
                 virtus
                 integritatis
              
               by
               the
               Fathers
               ,
               inward
               soundnesse
               against
               hollownesse
               ,
               and
               sincerity
               against
               mixture
               .
               And
               they
               ground
               it
               upon
               Gods
               charge
               to
               Abraham
               ,
               when
               he
               made
               the
               covenant
               of
               Circumcision
               ,
               
               
                 Ambula
                 coram
                 me
              
               ,
               what
               that
               is
               ,
               God
               explained
               in
               the
               next
               words
               ,
               &
               
                 esto
                 integer
              
               ,
               walk
               before
               me
               ,
               and
               be
               upright
               or
               perfect
               without
               hypocrisie
               .
               It
               is
               commonly
               joyned
               in
               Scripture
               with
               another
               word
               ,
               Job
               was
               an
               upright
               and
               just
               man
               ,
               the
               words
               
               signifie
               properly
               ,
               straight
               and
               sound
               ,
               upright
               and
               pure
               in
               another
               place
               ;
               and
               an
               honest
               
               and
               good
               heart
               in
               another
               .
               The
               nature
               of
               the
               word
               integer
               is
               taken
               from
               timber
               ,
               it
               must
               be
               straight
               without
               ,
               and
               sound
               within
               ;
               straight
               that
               it
               be
               not
               crooked
               ,
               
                 coram
                 facie
                 humana
              
               ,
               and
               sound
               that
               it
               be
               not
               hollow
               
                 coram
                 facie
                 divina
              
               ,
               before
               God.
               Therefore
               
               the
               Ark
               was
               overlaid
               with
               gold
               ,
               without
               and
               within
               ,
               and
               in
               this
               respect
               it
               was
               that
               the
               Psalmist
               distinguished
               the
               Church
               (
               the
               Kings
               daughter
               )
               from
               other
               Kings
               
               daughters
               ,
               her
               outward
               beauty
               might
               be
               parraleld
               ,
               but
               she
               was
               all
               glorious
               within
               .
               It
               is
               the
               inward
               beauty
               which
               is
               required
               chiefly
               .
            
             
               That
               which
               is
               forbidden
               is
               hypocrisie
               .
               Our
               Saviour
               taxed
               it
               in
               the
               Pharisees
               ,
               by
               telling
               them
               they
               had
               a
               care
               to
               make
               clean
               the
               outside
               of
               the
               cup
               and
               platter
               ,
               but
               had
               
               no
               regard
               to
               that
               which
               was
               intus
               ,
               within
               .
               This
               is
               the
               sin
               of
               seven
               woes
               ,
               more
               then
               we
               read
               that
               any
               other
               sin
               had
               .
               Of
               which
               
                 S.
                 Chrysostome
              
               saith
               ,
               
                 Pharisaeorum
                 justitia
                 erat
                 in
                 ostentatione
                 operis
                 ,
                 non
                 in
                 rectitudine
                 intentionis
                 ,
              
               the
               righteousnesse
               of
               the
               Pharisees
               consisted
               in
               ostentation
               of
               their
               works
               ,
               not
               in
               the
               uprightnesse
               of
               their
               
               intents
               .
               The
               other
               extream
               is
               that
               the
               Prophet
               taxes
               in
               Ephraim
               ,
               whom
               he
               calld
               a
               
               silly
               dove
               without
               heart
               :
               this
               is
               simplicity
               without
               wisdom
               ,
               when
               there
               is
               as
               our
               Saviour
               intimates
               ,
               
                 Columba
                 sine
                 serpente
              
               ,
               the
               dove
               without
               the
               serpent
               .
               Of
               such
               speaks
               Solomon
               ,
               when
               he
               saith
               ,
               that
               a
               fool
               uttereth
               all
               his
               minde
               ,
               he
               poures
               out
               his
               spirit
               without
               any
               manner
               of
               wisdom
               and
               discretion
               ,
               before
               every
               man
               :
               our
               integrity
               therefore
               must
               be
               preserved
               with
               wisdom
               .
            
             
               1.
               
               The
               way
               to
               keep
               our selves
               in
               this
               integrity
               .
               First
               ,
               Seneca's
               councel
               to
               Lucillus
               
               (
               who
               desired
               this
               vertue
               )
               was
               ,
               when
               he
               took
               any
               thing
               in
               hand
               ,
               to
               imagine
               that
               
                 Cato
                 ,
                 Scipio
              
               ,
               or
               some
               other
               of
               the
               ancient
               Romans
               ,
               renowned
               for
               vertue
               ,
               stood
               before
               him
               .
               But
               it
               is
               a
               better
               way
               for
               us
               to
               do
               as
               the
               Psalmist
               did
               ,
               to
               set
               God
               alwayes
               
               before
               our
               eyes
               ,
               conceiving
               ,
               (
               and
               that
               truely
               )
               that
               whatsoever
               we
               do
               is
               in
               his
               presence
               .
               If
               that
               will
               not
               work
               with
               us
               ,
               then
               to
               set
               God
               not
               absolutely
               ,
               but
               as
               he
               will
               sit
               ,
               when
               the
               secrets
               of
               all
               hearts
               shall
               be
               disclosed
               ,
               at
               the
               day
               of
               judgment
               .
               The
               day
               
               (
               as
               the
               Apostle
               speaks
               )
               when
               God
               shall
               judge
               the
               secrets
               of
               all
               men
               :
               for
               (
               as
               the
               Preacher
               
               saith
               )
               God
               shall
               bring
               every
               work
               into
               judgement
               ,
               with
               every
               secret
               thing
               .
            
             
             
               2.
               
               Another
               motive
               ,
               and
               that
               a
               forceable
               one
               ,
               to
               perswade
               us
               will
               be
               ,
               that
               God
               requires
               an
               exact
               and
               sincere
               service
               of
               us
               to
               himself
               ,
               because
               he
               commandeth
               
               singlenesse
               of
               heart
               from
               servants
               to
               their
               Masters
               even
               with
               fear
               and
               trembling
               .
               If
               this
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               eye-service
               will
               not
               be
               allowed
               by
               God
               ,
               as
               current
               towards
               men
               ,
               much
               lesse
               will
               he
               allow
               it
               to
               himself
               .
            
             
               3.
               
               Lastly
               ,
               if
               we
               consider
               the
               integrity
               of
               Christs
               heart
               to
               us
               ,
               of
               whom
               we
               read
               ,
               that
               it
               was
               pierced
               ,
               and
               that
               he
               spent
               his
               very
               heart
               blood
               for
               us
               :
               if
               we
               consider
               that
               ,
               it
               will
               stir
               us
               up
               to
               have
               a
               reciprocal
               heart
               to
               him
               ,
               and
               say
               with
               
                 S.
                 Bernard
                 ,
                 juste
                 cor
                 nostrum
                 vindicat
                 ,
                 qui
                 cor
                 suum
                 pro
                 nostro
                 dedit
                 ,
              
               he
               may
               justly
               challenge
               our
               hearts
               ,
               that
               gave
               his
               for
               ours
               .
               When
               he
               had
               offered
               his
               hands
               ,
               feet
               ,
               and
               other
               members
               for
               us
               ,
               yet
               thought
               it
               not
               sufficient
               ,
               but
               gave
               his
               heart
               for
               us
               also
               .
               It
               is
               not
               our
               tongue
               ,
               hands
               ,
               or
               feet
               ,
               that
               can
               requite
               it
               ;
               our
               hearts
               will
               be
               too
               little
               ,
               if
               we
               give
               them
               also
               up
               to
               him
               .
            
             
               1.
               
               And
               we
               shall
               know
               whether
               our
               hearts
               be
               upright
               or
               no
               ,
               first
               ,
               by
               the
               Heathen
               
               mans
               rule
               ,
               
                 
                   Nil
                   conscire
                   sibi
                   ,
                   nulla
                   pallescere
                   culpa
                
                 
                   —
                   hic
                   murns
                   〈◊〉
                   us
                   〈◊〉
                   .
                
              
            
             
               A
               sound
               heart
               is
               like
               a
               wall
               of
               brasse
               ,
               and
               is
               so
               full
               of
               courage
               that
               it
               can
               say
               ,
               with
               the
               Apostle
               ,
               
                 〈◊〉
                 perminimum
                 est
                 ,
                 ut
                 a
                 vobis
                 judicer
                 ,
              
               it
               is
               a
               very
               small
               thing
               that
               I
               should
               be
               judged
               by
               you
               .
               It
               is
               the
               soundnesse
               of
               the
               heart
               that
               will
               make
               it
               bold
               ,
               if
               
               we
               be
               not
               
                 〈◊〉
                 mali
              
               to
               our selves
               ,
               that
               we
               know
               no
               evil
               in
               our selves
               .
               This
               made
               
                 John
                 Baptists
              
               heart
               to
               be
               above
               King
               Herodes
               power
               ;
               the
               want
               of
               it
               made
               Peter
               afraid
               
               at
               a
               silly
               Damsels
               speech
               ,
               charging
               him
               to
               be
               of
               Christs
               company
               .
            
             
               2.
               
               Another
               mark
               like
               to
               this
               ,
               is
               ,
               if
               we
               be
               firm
               and
               upright
               under
               the
               crosse
               .
               If
               afflictions
               alter
               us
               not
               :
               for
               troubles
               and
               crosses
               will
               dishonour
               the
               integrity
               of
               our
               hearts
               .
               Look
               how
               we
               stand
               affected
               in
               them
               ,
               if
               firm
               ,
               then
               no
               doubt
               but
               we
               are
               right
               .
               If
               we
               can
               say
               with
               King
               Hezekiah
               ,
               Remember
               ,
               O
               Lord
               ,
               how
               I
               have
               walked
               before
               thee
               in
               
               truth
               ,
               and
               with
               a
               perfect
               heart
               :
               this
               upheld
               him
               when
               he
               was
               sick
               even
               unto
               death
               ;
               but
               
                 e
                 contra
              
               ,
               if
               the
               heart
               be
               not
               sound
               ,
               then
               in
               any
               crosse
               ,
               it
               melts
               within
               us
               like
               wax
               ,
               as
               the
               Psalmist
               speaks
               ,
               Psalm
               22.
               14.
               
            
             
               3.
               
               If
               we
               derest
               sin
               in
               our selves
               ,
               and
               punish
               it
               no
               lesse
               in
               our selves
               then
               others
               .
               Judah
               
               at
               the
               first
               in
               the
               case
               of
               Thamar
               ,
               cried
               ,
               Bring
               her
               away
               ,
               let
               her
               be
               burnt
               ;
               but
               upon
               
               further
               consideration
               ,
               when
               it
               came
               to
               be
               his
               own
               case
               ,
               there
               was
               a
               sudden
               alteration
               ,
               she
               was
               more
               righteous
               then
               I.
               This
               is
               much
               like
               that
               the
               Heathen
               man
               said
               of
               〈◊〉
               and
               his
               fellow
               ,
               that
               they
               did
               
                 odisse
                 tyrannum
              
               ,
               but
               not
               tyrannidem
               ,
               they
               hated
               the
               tyrant
               ,
               but
               not
               the
               tyranny
               :
               whereas
               a
               sound
               heart
               hates
               sin
               most
               of
               all
               in
               it self
               ,
               even
               the
               least
               sin
               as
               we
               see
               in
               the
               Apostle
               when
               he
               cried
               out
               ,
               O
               wretched
               man
               that
               I
               
               am
               ,
               who
               shall
               deliver
               me
               from
               the
               body
               of
               this
               death
               ?
            
             
               4.
               
               The
               last
               is
               somewhat
               hard
               .
               If
               we
               can
               with
               confidence
               say
               those
               two
               last
               verses
               of
               the
               pialmist
               ,
               Search
               me
               ,
               O
               Lord
               ,
               and
               know
               my
               heart
               ,
               try
               me
               ,
               and
               know
               my
               
               thoughts
               ,
               and
               see
               if
               there
               be
               any
               wicked
               way
               in
               me
               ,
               and
               lead
               mein
               the
               way
               everlasting
               .
               If
               any
               dare
               take
               this
               upon
               him
               ,
               and
               can
               speak
               it
               truely
               not
               deceiving
               himself
               ,
               his
               heart
               is
               upright
               in
               him
               :
               but
               a
               gentler
               tryal
               then
               this
               is
               ,
               if
               a
               man
               can
               say
               in
               four
               particular
               cases
               ,
               as
               he
               in
               another
               place
               ,
               if
               there
               be
               any
               wickednesse
               in
               my
               hands
               ,
               &c.
               let
               the
               enemy
               persecute
               my
               soul
               ,
               &c.
               
               And
               when
               we
               with
               communing
               with
               our
               own
               hearts
               privately
               ,
               can
               say
               ,
               as
               my
               heart
               hath
               been
               upright
               with
               thee
               ,
               
               so
               I
               desire
               in
               my
               last
               gasp
               to
               be
               comforted
               by
               thee
               ,
               O
               Lord
               ,
               and
               to
               be
               holpen
               in
               my
               
               greatest
               need
               .
               In
               these
               cases
               a
               man
               may
               perceive
               whether
               his
               heart
               be
               sound
               ,
               
               or
               not
               .
            
             
               And
               this
               according
               to
               the
               sixth
               rule
               stayeth
               not
               in
               our selves
               ,
               but
               desires
               to
               have
               it
               in
               others
               also
               ,
               with
               
                 S.
                 Paul
              
               ,
               who
               prayed
               for
               the
               Philippians
               ,
               that
               they
               might
               be
               sincere
               .
               
               And
               so
               did
               the
               friends
               of
               Job
               ,
               though
               they
               took
               a
               wrong
               course
               in
               their
               comforts
               ,
               yet
               they
               were
               right
               in
               this
               ,
               that
               they
               had
               a
               desire
               to
               make
               Jobs
               heart
               upright
               .
               Thus
               far
               of
               integrity
               .
            
             
               One
               point
               more
               rests
               to
               be
               handled
               within
               the
               last
               general
               Proposition
               ,
               and
               
               that
               is
               ,
               
                 Non
                 habebis
              
               ,
               Thou
               shalt
               not
               have
               .
               The
               observation
               is
               ,
               that
               it
               is
               set
               down
               in
               the
               future
               tense
               ,
               which
               implies
               perseverance
               ;
               and
               this
               is
               the
               knitting
               up
               of
               all
               .
               It
               standeth
               first
               in
               the
               text
               ,
               
                 non
                 habebis
              
               ,
               and
               
                 non
                 erunt
              
               ,
               thou
               shalt
               not
               have
               ,
               and
               there
               shall
               not
               be
               ,
               but
               in
               order
               of
               handling
               it
               hath
               the
               last
               place
               ,
               because
               it
               is
               the
               shutting
               up
               of
               all
               .
            
             
             
               The
               words
               ,
               
                 Non
                 habebis
              
               must
               not
               be
               answered
               with
               
                 non
                 habeo
              
               ,
               or
               
                 non
                 habui
              
               ,
               but
               with
               
                 non
                 habebo
              
               ,
               I
               will
               have
               no
               other
               gods
               ;
               and
               this
               is
               perseverance
               .
               This
               is
               a
               greater
               matter
               then
               many
               do
               imagine
               :
               
                 fui
                 ,
                 sum
              
               ,
               and
               ero
               are
               distinctions
               of
               the
               three
               times
               .
            
             
               
                 1.
                 
                 For
                 fui
                 ;
                 it
                 is
                 certain
                 ,
                 that
                 whosoever
                 shall
                 consider
                 what
                 he
                 hath
                 been
                 ,
                 will
                 be
                 brought
                 into
                 a
                 melancholick
                 and
                 sad
                 passion
                 .
                 
                   S.
                   Bernard
                
                 saith
                 ,
                 
                   Recordare
                   praeterita
                   ,
                   &
                   erubesce
                
                 ,
                 it
                 will
                 confound
                 a
                 man
                 to
                 remember
                 what
                 he
                 hath
                 done
                 .
              
               
                 2.
                 
                 For
                 sum
                 .
                 Peradventure
                 there
                 my
                 be
                 some
                 comfort
                 ,
                 inregard
                 that
                 we
                 endeavour
                 and
                 strive
                 to
                 obtain
                 .
              
               
                 3.
                 
                 But
                 howsoever
                 it
                 stands
                 with
                 us
                 for
                 the
                 present
                 ,
                 our
                 comfort
                 depends
                 chiefly
                 upon
                 ero
                 ,
                 what
                 we
                 shall
                 be
                 ;
                 and
                 if
                 we
                 persevere
                 not
                 in
                 good
                 ,
                 ero
                 must
                 needs
                 be
                 terrible
                 :
                 for
                 a
                 man
                 to
                 consider
                 in
                 what
                 case
                 he
                 may
                 be
                 hereafter
                 ,
                 and
                 
                   considerare
                   novissima
                
                 ,
                 to
                 think
                 upon
                 his
                 end
                 :
                 whether
                 God
                 may
                 not
                 forsake
                 him
                 ,
                 if
                 he
                 be
                 not
                 careful
                 to
                 persevere
                 on
                 his
                 part
                 ,
                 as
                 he
                 hath
                 done
                 others
                 ,
                 that
                 have
                 been
                 for
                 the
                 present
                 in
                 as
                 good
                 and
                 peradventure
                 better
                 case
                 then
                 he
                 is
                 ,
                 but
                 were
                 not
                 careful
                 to
                 endeavour
                 ,
                 and
                 to
                 use
                 the
                 means
                 required
                 on
                 their
                 part
                 ,
                 to
                 persevere
                 ,
                 and
                 therefore
                 were
                 left
                 of
                 God
                 ,
                 and
                 returned
                 with
                 the
                 dog
                 to
                 their
                 vomit
                 :
                 therefore
                 
                   non
                   habebis
                
                 is
                 a
                 sharp
                 and
                 strict
                 command
                 ,
                 and
                 to
                 be
                 looked
                 to
                 .
              
            
             
               In
               the
               common
               conveyances
               at
               Law
               ,
               there
               is
               ,
               
                 Habendum
                 &
                 tenendum
              
               to
               have
               and
               to
               hold
               ;
               we
               have
               formerly
               seen
               
                 Quid
                 habendum
              
               ,
               what
               we
               were
               to
               have
               ,
               now
               we
               are
               to
               see
               
                 Quid
                 tenendum
              
               ,
               what
               we
               must
               hold
               and
               keep
               .
               It
               falls
               naturally
               into
               the
               last
               place
               by
               due
               order
               .
               1.
               
               First
               because
               (
               as
               the
               Heathen
               say
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               wisdom
               or
               knowledge
               is
               the
               beginning
               of
               vertue
               :
               but
               constancy
               and
               
               perseverance
               ,
               is
               
                 virtutis
                 apex
              
               ,
               the
               pitch
               and
               perfection
               of
               vertue
               ,
               and
               as
               
                 S.
                 Bernard
                 ,
                 Perseverantia
                 est
                 unica
                 filia
                 summi
                 Reg
                 is
                 ,
                 finis
                 virtutum
                 ,
                 earumque
                 consummatio
                 ,
              
               perseverance
               is
               the
               onely
               daughter
               of
               the
               great
               King
               ,
               the
               end
               and
               consummation
               of
               all
               vertues
               .
            
             
               2.
               
               Secondly
               ,
               because
               all
               other
               vertues
               are
               preserved
               by
               this
               ,
               or
               (
               to
               use
               the
               Apostles
               
               phrase
               )
               seasoned
               with
               this
               salt
               .
               As
               God
               set
               David
               over
               Israel
               by
               a
               covenant
               of
               salt
               ,
               that
               is
               ,
               by
               an
               everlasting
               covenant
               ,
               and
               no
               sacrifice
               was
               under
               the
               Law
               without
               salt
               ,
               to
               shew
               ,
               that
               as
               the
               covenant
               is
               perpetual
               on
               Gods
               part
               ,
               so
               ought
               the
               condition
               to
               be
               on
               ours
               ,
               by
               perseverance
               ,
               and
               thereby
               is
               known
               the
               truth
               of
               our
               obedience
               ,
               without
               which
               an
               hypocrite
               may
               go
               for
               a
               true
               Christian.
               
                 S.
                 Bernard
              
               calleth
               it
               ,
               
                 totius
                 boni
                 repositorium
                 &
                 virtus
              
               ,
               the
               place
               where
               all
               good
               is
               preserved
               and
               kept
               ;
               and
               the
               strength
               and
               vertue
               of
               all
               other
               .
            
             
               3.
               
               Because
               as
               there
               is
               in
               every
               vertue
               a
               resemblance
               or
               conformity
               in
               us
               to
               some
               attribute
               of
               God
               ,
               as
               in
               our
               knowledge
               to
               his
               wisdom
               ,
               in
               our
               belief
               to
               his
               truth
               ,
               in
               our
               fear
               to
               his
               justice
               ,
               in
               our
               love
               to
               his
               mercy
               ,
               in
               our
               integrity
               to
               his
               ubiquity
               ,
               so
               in
               this
               of
               perseverance
               to
               his
               eternity
               .
            
             
               4.
               
               Because
               God
               is
               Alpha
               and
               Omega
               ,
               the
               beginning
               and
               the
               end
               ,
               which
               is
               his
               book
               of
               perseverance
               .
               So
               must
               we
               persevere
               according
               to
               our
               quandiu
               ,
               that
               is
               ,
               till
               we
               die
               ,
               
                 usque
                 ad
                 mortem
              
               ,
               and
               not
               onely
               to
               natural
               but
               even
               to
               violent
               death
               .
               The
               Apostle
               hath
               another
               
                 usque
                 ,
                 usque
                 ad
                 sanguinem
              
               ,
               unto
               blood
               ,
               and
               so
               his
               own
               resolution
               was
               ,
               (
               not
               onely
               
                 usque
                 advincula
              
               )
               not
               to
               be
               bound
               onely
               ,
               but
               
                 usque
                 ad
                 mortem
              
               ,
               to
               die
               for
               the
               Name
               
               of
               the
               Lord
               Jesus
               .
               This
               must
               be
               our
               Omega
               .
               Wheresoever
               our
               Alpha
               is
               placed
               ,
               this
               must
               be
               our
               Omega
               ,
               our
               eternity
               .
               Otherwise
               as
               
                 S.
                 Bern.
              
               saith
               ,
               
                 Quid
                 levitate
                 cum
                 aeternitate
              
               ?
               there
               is
               no
               fellowship
               between
               God
               and
               man
               ,
               without
               perseverance
               .
               Inconstancy
               hath
               no
               congruity
               with
               eternity
               .
            
             
               On
               the
               other
               side
               backsliding
               is
               condemned
               .
               Our
               nature
               is
               so
               corrupt
               ,
               that
               ,
               as
               in
               the
               last
               affection
               we
               spake
               of
               [
               Sincerity
               ]
               we
               have
               a
               desire
               to
               seem
               rather
               then
               to
               be
               ,
               because
               it
               is
               easier
               ,
               and
               we
               naturally
               love
               ease
               :
               so
               here
               we
               have
               a
               desire
               of
               falling
               away
               ,
               or
               starting
               back
               like
               a
               bow
               ,
               like
               a
               deceitful
               bow
               ,
               to
               which
               the
               Prophet
               resembles
               
               the
               Israelites
               .
               We
               are
               naturally
               like
               a
               bow
               ,
               which
               being
               almost
               bent
               ,
               and
               let
               go
               never
               so
               little
               ,
               starts
               back
               .
               Or
               ,
               as
               the
               Apostle
               no
               lesse
               excellently
               ,
               we
               are
               apt
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               segnescere
               ,
               or
               to
               feel
               a
               grudging
               in
               our
               bones
               all
               the
               while
               we
               are
               doing
               good
               ,
               and
               are
               soon
               weary
               of
               welldoing
               .
            
             
               1.
               
               How
               necessary
               this
               vertue
               is
               ,
               is
               plain
               by
               diverse
               reasons
               .
               First
               all
               the
               good
               we
               have
               formerly
               done
               is
               lost
               without
               it
               ,
               
                 Incassum
                 bonum
                 agitur
              
               (
               saith
               
                 S.
                 Gregory
              
               )
               
                 si
                 ante
                 vitae
                 terminum
                 deseratur
                 ,
                 quia
                 frustra
                 velociter
                 currit
                 ,
                 qui
                 priusquam
                 ad
                 met
                 as
                 venerit
                 ,
                 deficit
              
               ;
               all
               the
               good
               we
               do
               is
               in
               vain
               ,
               if
               we
               leave
               doing
               good
               before
               the
               
               
               end
               of
               our
               life
               :
               because
               he
               runs
               swiftly
               to
               no
               purpose
               ,
               that
               gives
               over
               before
               he
               comes
               to
               the
               goal
               .
               It
               is
               God
               by
               the
               Prophet
               that
               saith
               ,
               when
               a
               righteous
               man
               
               turneth
               from
               his
               righteousnesse
               ,
               &c.
               all
               the
               righteousnesse
               that
               he
               hath
               done
               shall
               not
               be
               mentioned
               .
            
             
               2.
               
               In
               regard
               of
               the
               benefit
               that
               comes
               by
               it
               .
               He
               that
               continueth
               to
               the
               end
               shall
               be
               
               saved
               ,
               saith
               our
               Saviour
               .
               Upon
               which
               
                 S.
                 Bernard
                 ,
                 Non
                 qui
                 inceperit
                 ,
                 sed
                 qui
                 perseveveravit
              
               
               
                 usque
                 ad
                 finem
                 ,
                 hic
                 salvus
                 erit
                 ,
              
               not
               he
               that
               beginneth
               ,
               but
               he
               that
               persevereth
               to
               the
               end
               ,
               this
               is
               the
               man
               that
               shall
               be
               saved
               .
            
             
               3.
               
               Again
               ,
               as
               it
               is
               with
               faith
               ,
               our
               first
               covenant
               is
               ,
               
                 nisi
                 credideritis
                 non
                 stabiliemini
              
               ,
               if
               ye
               will
               not
               beleeve
               ,
               ye
               shall
               not
               be
               established
               :
               so
               in
               this
               ,
               if
               thou
               continue
               not
               ,
               
               thou
               shalt
               be
               cut
               off
               .
               Upon
               this
               persevering
               or
               discontinuing
               standeth
               the
               getting
               
               or
               forfeiture
               of
               all
               :
               behold
               the
               goodnesse
               of
               God
               to
               thee
               ,
               if
               thou
               continue
               ,
               otherwise
               thou
               shalt
               be
               cut
               off
               .
            
             
               4.
               
               In
               the
               reason
               and
               laws
               of
               man
               it
               is
               a
               point
               in
               all
               contracts
               ,
               that
               
                 nihil
                 praesupponitur
                 esse
                 actum
                 ,
                 donec
                 aliquid
                 restat
                 agendum
                 ,
              
               nothing
               is
               said
               to
               be
               done
               ,
               while
               any
               thing
               remains
               to
               be
               done
               .
               As
               in
               a
               building
               ,
               a
               house
               is
               not
               said
               to
               be
               finished
               ,
               until
               the
               last
               stone
               be
               laid
               and
               the
               building
               covered
               .
            
             
               That
               which
               is
               here
               commanded
               is
               perseverance
               ,
               set
               down
               in
               Matthew
               24.
               13.
               and
               
               in
               many
               other
               places
               :
               metaphorically
               it
               is
               called
               watching
               till
               the
               Bridegroom
               come
               ,
               and
               so
               the
               contrary
               ,
               viz.
               falling
               away
               ,
               or
               defection
               ,
               is
               called
               sleeping
               in
               the
               parable
               of
               the
               Virgins
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               they
               all
               slumbered
               and
               slept
               :
               and
               in
               the
               next
               Chapter
               it
               is
               reproved
               without
               a
               parable
               in
               the
               Disciples
               ,
               that
               they
               could
               not
               watch
               with
               Christ
               one
               hour
               ,
               they
               could
               not
               persevere
               ,
               the
               heavinesse
               of
               their
               eyes
               shewed
               the
               heavinesse
               of
               their
               souls
               ,
               and
               made
               them
               unfit
               in
               the
               duties
               then
               required
               .
            
             
               Perseverance
               is
               distinguished
               from
               patience
               thus
               :
               the
               object
               of
               patience
               being
               
                 tristitia
                 crucis
              
               ,
               the
               sorrow
               of
               the
               crosse
               ,
               and
               of
               the
               other
               
                 taedium
                 diurnitatis
              
               ,
               the
               wearinesse
               of
               continuance
               .
               It
               is
               called
               perseverance
               in
               regard
               of
               the
               length
               of
               time
               ,
               and
               the
               tediousnesse
               which
               accompanieth
               it
               ,
               which
               must
               be
               overcome
               .
               And
               therefore
               in
               regard
               of
               the
               necessity
               of
               it
               ,
               we
               are
               to
               take
               the
               Apostles
               caveat
               ,
               Take
               heed
               
               lest
               there
               be
               in
               any
               of
               you
               an
               evil
               heart
               of
               unbelief
               in
               departing
               from
               the
               living
               God.
               But
               exhort
               one
               another
               daily
               ,
               while
               it
               is
               called
               to
               day
               .
               And
               this
               
                 hodie
                 S.
                 Jerome
              
               calls
               quotidie
               ,
               when
               we
               have
               done
               this
               day
               ,
               it
               is
               not
               blotted
               out
               ,
               but
               when
               the
               morrow
               comes
               ,
               there
               is
               hodie
               still
               ,
               and
               so
               every
               day
               is
               hodie
               ,
               as
               long
               as
               we
               live
               ,
               
                 usque
                 ad
                 mortem
              
               .
            
             
               1.
               
               That
               which
               is
               forbidden
               is
               in
               the
               first
               rule
               of
               extent
               [
               excesse
               ]
               To
               continue
               wilfully
               
               in
               an
               evil
               course
               .
               There
               are
               some
               that
               can
               rise
               up
               early
               in
               the
               morning
               that
               they
               
               may
               follow
               strong
               drink
               ,
               and
               continue
               till
               night
               ,
               till
               the
               wine
               enflame
               them
               .
               And
               as
               the
               Wise
               man
               saith
               ,
               Tarry
               long
               at
               the
               wine
               ,
               till
               they
               have
               red
               eyes
               ,
               yea
               and
               red
               faces
               too
               .
               And
               as
               it
               is
               in
               the
               drunkard
               ,
               so
               in
               the
               glutton
               ,
               who
               continues
               til
               his
               skin
               is
               ready
               to
               break
               ;
               and
               the
               Adulterer
               as
               long
               as
               his
               loyns
               last
               ;
               the
               contentious
               man
               as
               long
               as
               his
               pursc
               lasts
               
                 S.
                 Angustine
              
               saith
               upon
               that
               place
               [
               
                 Judas
                 festinavit
              
               ]
               
                 Petrus
                 dormis
                 tu
                 ,
                 &
                 non
                 dormit
                 Judas
                 ,
                 sed
                 festinavit
                 ?
              
               dost
               thou
               sleep
               Peter
               ,
               and
               doth
               Judas
               make
               haste
               ?
               And
               
                 S.
                 Jerome
              
               saith
               ,
               
                 Infoelix
                 populus
                 Dei
                 ,
                 qui
                 tantam
                 perseverantiam
                 non
                 habet
                 in
                 〈◊〉
                 ,
                 quantam
                 improbi
                 in
                 malo
              
               ;
               O
               unhappy
               people
               of
               God
               ,
               which
               have
               not
               as
               great
               perseverance
               in
               good
               ,
               as
               the
               wicked
               in
               evil
               .
            
             
               2.
               
               The
               second
               is
               in
               defect
               ,
               and
               it
               is
               an
               extream
               ,
               more
               rife
               and
               usual
               now
               a
               dayes
               ;
               Inconstancy
               in
               good
               .
               The
               Romanes
               were
               so
               glorious
               professours
               ,
               as
               that
               
                 S.
                 Paul
              
               said
               of
               them
               ,
               I
               thank
               my
               God
               through
               Jesus
               Christ
               for
               you
               all
               ,
               that
               your
               faith
               is
               published
               
               through
               all
               the
               world
               .
               Yet
               ,
               when
               he
               was
               at
               Rome
               ,
               at
               his
               appearing
               before
               Nero
               ,
               he
               complained
               ,
               No
               man
               stood
               with
               me
               ,
               but
               all
               men
               forsook
               me
               .
               And
               this
               is
               the
               
               custome
               of
               those
               that
               want
               perseverance
               ;
               for
               a
               while
               they
               are
               hot
               and
               zealous
               ,
               but
               afterwards
               they
               forsake
               Saint
               Paul
               ,
               and
               may
               justly
               be
               resembled
               to
               Nebuchadnezzars
               
               image
               ,
               whose
               head
               was
               gold
               ,
               but
               the
               feet
               were
               clay
               ,
               they
               begin
               in
               gold
               ,
               but
               end
               in
               dirt
               .
            
             
               Certainly
               there
               's
               none
               so
               bad
               in
               the
               world
               ,
               but
               hath
               his
               beginning
               in
               some
               good
               ;
               for
               God
               is
               the
               light
               that
               lightens
               every
               one
               that
               cometh
               into
               the
               world
               :
               there
               's
               not
               the
               worst
               of
               men
               ,
               but
               is
               enlightned
               in
               part
               ;
               sometimes
               he
               seemeth
               good
               and
               then
               falleth
               back
               ;
               and
               these
               revolters
               are
               of
               two
               sorts
               .
            
             
             
               1.
               
               For
               they
               do
               first
               ,
               as
               Demas
               did
               .
               He
               at
               the
               first
               was
               reputed
               so
               in
               the
               church
               ,
               
               that
               Saint
               Paul
               joynes
               him
               with
               Saint
               Luke
               .
               But
               afterwards
               S.
               Paul
               saith
               ,
               Demas
               hath
               
               forsaken
               me
               ,
               having
               followed
               this
               present
               world
               .
            
             
               And
               these
               are
               of
               two
               sorts
               ;
               for
               either
               they
               fall
               quite
               away
               at
               once
               ,
               without
               any
               signe
               of
               returning
               ;
               or
               else
               in
               the
               second
               place
               they
               are
               such
               as
               may
               be
               compared
               
               to
               Pharoah
               ,
               from
               the
               7.
               of
               Exodus
               to
               the
               11.
               of
               whom
               we
               read
               ,
               that
               he
               had
               many
               beginnings
               ,
               and
               many
               interruptions
               :
               come
               a
               shower
               of
               rain
               or
               hail
               ,
               or
               any
               new
               plague
               ,
               he
               crieth
               ,
               the
               Lord
               is
               righteous
               ,
               and
               I
               and
               my
               people
               are
               sinners
               ,
               and
               then
               pray
               for
               me
               ,
               that
               this
               plague
               may
               be
               taken
               from
               the
               land
               ,
               and
               I
               will
               let
               you
               go
               .
               So
               there
               are
               some
               ,
               that
               have
               many
               beginnings
               .
               every
               day
               a
               beginning
               ,
               and
               never
               go
               forward
               .
               It
               is
               fitly
               called
               
                 Religio
                 lateritia
              
               ,
               a
               religion
               of
               bricks
               ,
               or
               that
               cometh
               by
               fits
               ,
               and
               continues
               not
               ,
               Such
               are
               like
               that
               beast
               in
               the
               Revelation
               ,
               that
               had
               7.
               heads
               many
               
               beginnings
               ,
               but
               never
               go
               on
               to
               bring
               any
               thing
               to
               perfection
               .
            
             
               2.
               
               The
               second
               sort
               are
               such
               as
               set
               themselves
               out
               of
               malice
               to
               oppose
               the
               truth
               which
               they
               formerly
               professed
               ,
               with
               a
               resolution
               never
               to
               returne
               again
               which
               is
               high
               Apostacy
               .
            
             
               1.
               
               Forasmuch
               as
               patience
               is
               joyned
               with
               perseverance
               ;
               one
               of
               the
               best
               means
               to
               
               attain
               this
               duty
               is
               ,
               to
               cast
               before
               hand
               ,
               to
               foresee
               what
               troubles
               may
               and
               will
               befall
               us
               ,
               that
               we
               may
               be
               armed
               against
               them
               ,
               and
               how
               long
               the
               time
               may
               be
               .
               It
               may
               be
               the
               Lord
               may
               come
               in
               the
               first
               watch
               ,
               it
               may
               be
               not
               till
               the
               second
               ,
               nay
               ,
               not
               till
               the
               third
               :
               though
               sooner
               ,
               or
               later
               ,
               yet
               we
               must
               not
               be
               found
               a
               sleep
               ,
               whensoever
               
               he
               comes
               .
               God
               commanded
               joshua
               ,
               and
               reiterates
               it
               often
               ,
               to
               provide
               and
               
               strengthen
               himself
               against
               all
               crosses
               which
               should
               happen
               to
               him
               before
               he
               came
               to
               the
               land
               of
               promise
               .
               
                 Esto
                 fortis
              
               ,
               be
               strong
               ,
               faint
               not
               .
               And
               it
               is
               the
               Apostles
               counsel
               ,
               be
               strong
               in
               the
               Lord.
               So
               that
               this
               fore-arming
               our selves
               against
               the
               assaults
               of
               
               our
               enemies
               is
               a
               very
               good
               means
               to
               make
               us
               hold
               out
               in
               times
               dangerous
               or
               difficult
               .
            
             
               2.
               
               If
               we
               consider
               with
               our selves
               ,
               what
               our
               own
               judgement
               is
               ,
               when
               it
               is
               not
               our
               own
               case
               ,
               what
               account
               we
               make
               of
               things
               that
               continue
               not
               .
               A
               Christian
               is
               compared
               to
               a
               tree
               ,
               that
               brings
               fruit
               in
               season
               ,
               whose
               leaf
               doth
               not
               wither
               &c.
               
               Now
               what
               account
               do
               we
               make
               of
               fruit
               that
               's
               nipt
               or
               bitten
               in
               the
               blossom
               ,
               or
               that
               's
               wind
               shaken
               ,
               or
               that
               is
               rotten
               or
               wormeaten
               ,
               that
               cannot
               last
               till
               the
               gathering
               ,
               or
               keep
               if
               it
               be
               gathered
               .
               What
               account
               doth
               the
               husbandman
               make
               of
               a
               morning
               cloud
               ,
               that
               vanisheth
               ,
               and
               promiseth
               no
               showres
               ,
               or
               of
               the
               seed
               that
               falls
               among
               stones
               ,
               which
               may
               grow
               up
               for
               a
               time
               ,
               but
               when
               the
               sun
               ariseth
               ,
               is
               parched
               ,
               and
               withereth
               ,
               and
               never
               comes
               to
               perfection
               ,
               the
               reaper
               filleth
               not
               his
               hand
               ,
               nor
               the
               mower
               his
               bosom
               .
               Such
               fruit
               is
               all
               our
               obedience
               ,
               if
               we
               persevere
               not
               ,
               like
               a
               morning
               cloud
               Hos.
               6.
               4.
               
               Or
               like
               seed
               sown
               upon
               stony
               ground
               .
               In
               all
               other
               things
               we
               prefer
               that
               which
               is
               permenant
               :
               vessels
               of
               wood
               or
               pewter
               ,
               before
               glasses
               or
               earthen
               ware
               ,
               because
               they
               are
               〈◊〉
               ,
               though
               they
               make
               never
               so
               fair
               a
               shew
               :
               a
               poore
               crost
               or
               a
               small
               close
               ,
               especially
               if
               we
               have
               the
               freehold
               ,
               we
               esteem
               before
               a
               goodly
               house
               for
               which
               we
               pay
               rent
               ,
               because
               of
               the
               continuance
               .
               So
               that
               by
               our
               own
               practise
               we
               condemne
               our selves
               ,
               if
               we
               be
               not
               carefull
               to
               persevere
               and
               hold
               out
               .
            
             
               3.
               
               Unlesse
               we
               persevere
               ,
               all
               that
               Christ
               did
               for
               us
               ,
               and
               all
               that
               we
               do
               for
               him
               ,
               or
               our selves
               is
               in
               vain
               :
               now
               no
               man
               desires
               to
               do
               any
               thing
               in
               vain
               ,
               to
               beat
               the
               winde
               .
               This
               vanity
               of
               all
               may
               be
               seen
               in
               two
               respects
               .
            
             
               
                 1.
                 
                 In
                 respect
                 of
                 Christ
                 ,
                 we
                 make
                 all
                 that
                 he
                 did
                 in
                 vain
                 .
                 How
                 intollerable
                 is
                 it
                 ,
                 that
                 so
                 great
                 a
                 person
                 as
                 the
                 Son
                 of
                 God
                 should
                 come
                 down
                 from
                 heaven
                 ,
                 be
                 born
                 and
                 live
                 amongst
                 us
                 ,
                 and
                 die
                 so
                 base
                 and
                 ignominious
                 a
                 death
                 ,
                 and
                 al
                 in
                 vain
                 :
                 yet
                 we
                 frustrate
                 al
                 ,
                 if
                 we
                 continue
                 not
                 in
                 grace
                 to
                 the
                 end
                 .
                 He
                 persevered
                 to
                 the
                 end
                 ,
                 went
                 through
                 all
                 the
                 work
                 required
                 for
                 our
                 salvation
                 :
                 The
                 cup
                 was
                 not
                 suffered
                 to
                 passe
                 from
                 him
                 ,
                 but
                 he
                 drank
                 it
                 up
                 clear
                 ,
                 even
                 to
                 the
                 dregs
                 of
                 it
                 .
                 This
                 was
                 the
                 price
                 of
                 his
                 labours
                 ,
                 our
                 perseverance
                 in
                 that
                 estate
                 he
                 obtained
                 for
                 us
                 ;
                 wherein
                 if
                 we
                 continue
                 not
                 ,
                 this
                 is
                 more
                 grief
                 to
                 him
                 ,
                 then
                 it
                 was
                 to
                 suffer
                 ;
                 
                   Labor
                   irritus
                   supra
                   omnem
                   laborem
                
                 ,
                 to
                 labour
                 in
                 vain
                 is
                 more
                 to
                 him
                 ,
                 then
                 all
                 the
                 torments
                 he
                 suffered
                 ,
                 though
                 they
                 wrought
                 so
                 upon
                 him
                 ,
                 that
                 he
                 cryed
                 out
                 ,
                 
                   Eli
                   ,
                   Eli
                   ,
                   &c.
                
                 
                 My
                 God
                 ,
                 my
                 God
                 ,
                 why
                 hast
                 thou
                 forsaken
                 me
                 .
                 This
                 should
                 move
                 us
                 to
                 persevere
                 .
              
               
                 2.
                 
                 In
                 respect
                 of
                 our selves
                 :
                 all
                 we
                 have
                 done
                 or
                 suffered
                 will
                 be
                 in
                 vain
                 ,
                 if
                 we
                 persevere
                 not
                 if
                 after
                 we
                 have
                 escaped
                 the
                 pollution
                 of
                 the
                 world
                 ,
                 we
                 be
                 intangled
                 again
                 ,
                 
                 we
                 are
                 like
                 to
                 the
                 dog
                 that
                 returnes
                 to
                 his
                 vomit
                 and
                 to
                 the
                 sow
                 that
                 was
                 washed
                 ,
                 to
                 her
                 wallowing
                 in
                 the
                 mire
                 ,
                 our
                 former
                 washing
                 was
                 in
                 vain
                 .
                 Under
                 the
                 law
                 ,
                 if
                 any
                 
                 Nazarites
                 did
                 separate
                 themselves
                 by
                 a
                 vow
                 ,
                 and
                 devote
                 themselves
                 more
                 specially
                 
                 to
                 Gods
                 service
                 ,
                 if
                 they
                 did
                 touch
                 any
                 dead
                 body
                 ,
                 though
                 it
                 were
                 upon
                 the
                 last
                 day
                 of
                 their
                 separation
                 ,
                 they
                 were
                 to
                 begin
                 all
                 their
                 dayes
                 anew
                 ;
                 for
                 all
                 that
                 was
                 done
                 before
                 was
                 counted
                 as
                 nothing
                 .
                 This
                 was
                 a
                 figure
                 ,
                 the
                 truth
                 whereof
                 we
                 read
                 in
                 Ezekiel
                 .
                 If
                 the
                 righteous
                 man
                 forsake
                 his
                 righteousnes
                 ,
                 and
                 commit
                 the
                 abominations
                 of
                 the
                 wicked
                 &c.
                 
                 Look
                 whensoever
                 he
                 gives
                 over
                 his
                 righteousnesse
                 then
                 ,
                 even
                 then
                 at
                 that
                 hour
                 ,
                 all
                 he
                 hath
                 done
                 formerly
                 ,
                 shall
                 be
                 forgotten
                 ,
                 it
                 shall
                 be
                 ,
                 as
                 if
                 he
                 had
                 not
                 done
                 a
                 righteous
                 deed
                 .
                 Therefore
                 if
                 we
                 will
                 not
                 lose
                 the
                 fruit
                 of
                 our
                 former
                 labours
                 ,
                 we
                 must
                 look
                 to
                 our
                 perseverance
                 .
                 Nay
                 further
                 ,
                 not
                 onely
                 Christ
                 and
                 we
                 shall
                 lose
                 our
                 pains
                 ,
                 but
                 a
                 worse
                 thing
                 will
                 happen
                 to
                 us
                 ;
                 for
                 when
                 the
                 evil
                 spirit
                 is
                 cast
                 out
                 ,
                 if
                 he
                 come
                 again
                 ,
                 and
                 finde
                 the
                 house
                 swept
                 and
                 garnished
                 ,
                 but
                 empty
                 ,
                 he
                 will
                 not
                 onely
                 enter
                 again
                 ,
                 but
                 he
                 will
                 bring
                 with
                 him
                 seven
                 spirits
                 more
                 worse
                 then
                 himself
                 ,
                 and
                 then
                 the
                 end
                 of
                 that
                 man
                 will
                 be
                 worse
                 then
                 the
                 beginning
                 ,
                 hisestate
                 is
                 much
                 worse
                 ,
                 even
                 in
                 a
                 manner
                 without
                 hope
                 of
                 recovery
                 .
              
            
             
               4.
               
               The
               last
               ,
               and
               which
               may
               be
               made
               use
               of
               by
               the
               children
               of
               grace
               ,
               is
               
                 intuitus
                 mercedis
              
               .
               The
               reward
               which
               God
               purposes
               to
               bestow
               on
               us
               ,
               shall
               not
               be
               a
               reward
               for
               dayes
               or
               years
               ,
               but
               it
               shal
               be
               an
               endlesse
               reward
               for
               ever
               and
               ever
               :
               and
               surely
               (
               as
               the
               Philosopher
               saith
               )
               our
               labour
               ought
               to
               be
               proportionable
               to
               the
               price
               of
               our
               labour
               ,
               seeing
               God
               rewards
               us
               not
               as
               hirelings
               ,
               but
               bestows
               the
               inheritance
               upon
               us
               for
               ever
               which
               is
               the
               reward
               of
               sons
               ,
               we
               should
               not
               labour
               as
               〈◊〉
               ,
               for
               a
               year
               or
               a
               certain
               time
               ,
               but
               
                 quandiu
                 vivimus
              
               ,
               as
               long
               as
               we
               live
               ;
               our
               obedience
               must
               endure
               
                 quandiu
                 nos
              
               as
               long
               as
               we
               are
               ,
               as
               the
               reward
               will
               be
               
                 quandiu
                 ille
              
               ,
               as
               long
               as
               he
               shall
               be
               ;
               we
               must
               serve
               him
               in
               
                 〈◊〉
                 nostro
              
               ,
               in
               our
               eternity
               ,
               seeing
               he
               rewards
               us
               ,
               
                 aeterno
                 suo
              
               ,
               with
               his
               eternity
               .
            
          
           
             
               The
               signes
               of
               Perseverance
               .
            
             
               The
               signe
               of
               other
               graces
               is
               perseverance
               ,
               of
               which
               we
               connot
               be
               certain
               
                 a
                 priori
              
               perseverance
               it self
               is
               a
               signe
               
                 a
                 posteriori
              
               of
               our
               happy
               estate
               ,
               and
               therefore
               the
               Heathen
               could
               say
               ,
               
                 〈◊〉
                 nemo
                 supremaque
                 funera
                 faelix
                 esse
                 potest
                 ,
              
               no
               man
               can
               be
               happy
               before
               his
               death
               ,
               nor
               can
               we
               pronounce
               of
               any
               man
               what
               he
               is
               ,
               till
               it
               appeare
               whether
               he
               persevere
               or
               no.
               Perseverance
               it self
               is
               a
               special
               note
               of
               a
               true
               christian
               ,
               it
               is
               
               the
               note
               which
               Christ
               gives
               ,
               which
               infallibly
               distinguishes
               the
               true
               professor
               from
               an
               〈◊〉
               .
               Those
               
                 gratiae
                 gratis
                 datae
              
               ,
               (
               which
               the
               schools
               distinguish
               from
               saving
               grace
               ,
               called
               
                 gratia
                 gratum
                 faciens
              
               )
               may
               shine
               in
               an
               hypocrite
               ,
               as
               well
               as
               a
               true
               christian
               ;
               he
               may
               have
               as
               good
               natural
               parts
               ,
               make
               as
               glorious
               a
               profession
               ,
               use
               as
               much
               diligence
               (
               it
               may
               be
               more
               )
               in
               Gods
               〈◊〉
               ,
               as
               the
               best
               ;
               but
               as
               Christ
               saith
               ,
               when
               the
               wolfe
               comes
               ,
               then
               ther
               's
               a
               difference
               seen
               ,
               between
               the
               true
               shepheard
               and
               the
               hireling
               :
               the
               one
               layes
               down
               his
               life
               for
               the
               sheep
               ,
               while
               the
               other
               betakes
               himself
               to
               slight
               ,
               so
               〈◊〉
               persecution
               or
               trial
               comes
               then
               the
               hypocrite
               〈◊〉
               away
               ,
               whiles
               the
               true
               〈◊〉
               perseveres
               ,
               and
               holds
               out
               .
               This
               perseverance
               shews
               whether
               a
               man
               be
               begotten
               with
               mortal
               or
               〈◊〉
               seed
               ;
               the
               mortal
               seed
               may
               move
               a
               hearer
               for
               the
               present
               ,
               but
               the
               immortal
               seed
               continues
               with
               him
               ,
               and
               works
               perseverance
               in
               him
               .
               Thus
               a
               man
               may
               judge
               whether
               he
               feare
               God
               ,
               or
               onely
               the
               judgement
               ,
               when
               he
               is
               humbled
               under
               a
               judgement
               ,
               if
               he
               feare
               God
               for
               himself
               ,
               the
               fear
               will
               continue
               ,
               if
               it
               be
               onely
               for
               the
               judgement
               ,
               it
               will
               vanish
               when
               the
               judgement
               is
               over
               ,
               as
               we
               see
               in
               Pharoah
               .
            
             
               But
               though
               we
               have
               no
               certain
               notes
               of
               perseverance
               ,
               yet
               there
               are
               some
               probable
               marks
               and
               signes
               ,
               whereby
               we
               may
               judge
               of
               the
               likelyhood
               of
               our
               continuance
               .
            
             
               1.
               
               The
               first
               is
               ,
               if
               we
               feel
               a
               desire
               in
               our selves
               with
               the
               Apostle
               ,
               to
               presse
               toward
               the
               mark
               not
               looking
               back
               but
               going
               forward
               ;
               if
               we
               consider
               not
               how
               long
               we
               
               have
               already
               continued
               ,
               nor
               slatter
               our selves
               of
               our
               lives
               past
               ,
               but
               bend
               our
               whole
               study
               and
               endeavour
               how
               we
               may
               go
               on
               ,
               and
               hold
               out
               ;
               for
               as
               Saint
               Augustine
               saith
               ,
               
                 〈◊〉
                 ,
                 sufficit
                 ,
                 defecisti
              
               ,
               if
               we
               once
               say
               ,
               we
               have
               done
               enough
               ,
               we
               are
               then
               fallen
               back
               .
               Saint
               Gregory
               observes
               upon
               that
               of
               Jacobs
               ladder
               ,
               that
               the
               Angels
               ascended
               
               and
               descended
               ,
               but
               none
               stood
               still
               ;
               which
               he
               applies
               to
               the
               life
               of
               a
               christian
               ,
               who
               mustnever
               stand
               still
               ,
               and
               gives
               this
               reason
               .
               
                 Quando
                 desinis
                 esse
                 melior
                 ,
                 incipis
                 esse
                 deterior
                 .
              
               when
               we
               leave
               being
               better
               ,
               we
               begin
               to
               be
               worse
               .
               For
               our
               nature
               is
               
               like
               a
               bow
               ,
               which
               if
               you
               bende
               it
               not
               forward
               till
               the
               string
               take
               hold
               ,
               it
               will
               start
               back
               of
               its
               own
               accord
               .
            
             
               2.
               
               A
               second
               and
               a
               better
               ,
               is
               ,
               if
               we
               finde
               our selves
               more
               fruitfull
               in
               good
               works
               ,
               when
               more
               years
               have
               taken
               hold
               of
               us
               .
               It
               was
               the
               mark
               of
               the
               Chuch
               of
               Thyatira
               ,
               
               that
               her
               last
               works
               were
               more
               then
               her
               first
               .
               When
               we
               abound
               more
               and
               moer
               as
               
               the
               Apostle
               speaks
               ,
               The
               Psalmist
               saith
               ,
               they
               that
               be
               planted
               in
               the
               house
               of
               the
               Lord
               
               shall
               still
               bring
               forth
               fruit
               in
               their
               age
               ,
               and
               go
               from
               strength
               to
               strength
               .
            
             
               3.
               
               The
               last
               is
               ,
               if
               we
               persevere
               in
               time
               of
               trouble
               and
               〈◊〉
               ,
               if
               we
               flie
               not
               when
               the
               wolfe
               comes
               ,
               if
               with
               Eliiah
               we
               be
               not
               afraid
               of
               the
               fiery
               horses
               ,
               nor
               of
               the
               fiery
               charet
               .
               If
               persecutions
               and
               crosses
               make
               us
               not
               waver
               ,
               then
               we
               may
               perswade
               
               our selves
               ,
               that
               our
               case
               is
               like
               to
               Jobs
               ,
               of
               whom
               God
               said
               to
               Sathan
               ,
               he
               holdeth
               fast
               his
               integrity
               though
               thou
               movedst
               me
               against
               him
               without
               a
               cause
               to
               destroy
               him
               ;
               and
               that
               God
               will
               say
               the
               same
               of
               us
               .
            
             
               The
               last
               or
               sixth
               rule
               is
               ,
               to
               procure
               it
               in
               others
               .
               And
               herein
               we
               must
               follow
               the
               
               Apostles
               counsel
               ,
               strengthen
               those
               that
               are
               weake
               .
               Lift
               up
               the
               hands
               which
               hang
               down
               
               and
               the
               feeble
               knees
               .
               It
               is
               set
               down
               from
               an
               act
               of
               piety
               in
               Barnabas
               ,
               that
               he
               exhorted
               
               the
               people
               ,
               that
               with
               purpose
               of
               heart
               they
               would
               cleave
               unto
               the
               Lord
               ;
               and
               of
               Saint
               Paul
               and
               Barnabas
               ,
               who
               perswaded
               the
               religious
               Jews
               ,
               to
               continue
               in
               the
               
               grace
               of
               God
               ;
               and
               in
               another
               place
               ,
               they
               confirmed
               the
               disciples
               ,
               and
               exhorted
               
               them
               to
               continue
               in
               the
               faith
               &c.
               
               As
               on
               the
               other
               side
               it
               is
               sett
               down
               by
               the
               holy
               Ghost
               ,
               as
               a
               mark
               of
               an
               evil
               shepheard
               ,
               and
               of
               bad
               sheep
               ,
               not
               to
               strengthen
               the
               weake
               nor
               to
               binde
               up
               that
               which
               was
               broken
               ,
               nor
               to
               reduce
               those
               that
               stray
               .
               As
               the
               receiving
               of
               vineger
               was
               Christs
               
                 consummatum
                 est
              
               ,
               so
               is
               perseverance
               the
               
                 consummatum
                 est
              
               〈◊〉
               a
               christian
               .
               It
               is
               like
               the
               mark
               in
               the
               Prophet
               ,
               the
               last
               letter
               in
               the
               Alphabet
               ,
               the
               letter
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               tau
               ,
               which
               is
               called
               the
               letter
               of
               perfection
               ,
               of
               enduring
               and
               continuing
               ,
               which
               whosoever
               hath
               shall
               not
               be
               slain
               ,
               but
               shall
               enter
               into
               the
               heavenly
               Jerusalem
               ,
               but
               they
               which
               have
               it
               not
               ,
               shall
               be
               slain
               without
               pitie
               .
            
          
           
             So
             much
             for
             the
             first
             commandment
             .
          
        
      
       
         
         
           THE
           EXPOSITION
           OF
           THE
           Second
           Commandement
           .
        
         
           
             CHAP.
             I.
             
          
           
             
               The
               general
               parts
               of
               this
               Commandment
               .
               1.
               
               The
               precept
               .
               2
               The
               sanction
               .
               The
               precept
               is
               negative
               ,
               forbids
               Idolatry
               ,
               and
               implies
               the
               affirmative
               .
               1.
               
               That
               God
               must
               be
               worshipped
               as
               he
               requires
               .
               2.
               
               That
               reverence
               must
               be
               shewed
               in
               the
               performance
               .
               Reasons
               why
               this
               and
               the
               fourth
               Commandment
               are
               larger
               then
               the
               rest
               .
               Reasons
               for
               the
               affirmative
               and
               negative
               part
               .
               Addition
               13.
               
               That
               the
               making
               of
               images
               was
               absolutely
               forbidden
               the
               Jews
               ,
               and
               in
               that
               respect
               the
               precept
               was
               positive
               and
               reached
               onely
               unto
               them
               .
               Addition
               14.
               
               Whether
               all
               voluntary
               or
               free
               worship
               be
               forbidden
               under
               the
               name
               of
               will-worship
               .
            
          
           
             Thou
             shalt
             not
             make
             to
             thy self
             any
             graven
             Image
             &c.
             
          
           
             THe
             Commandments
             of
             the
             first
             Table
             concern
             the
             worship
             of
             God
             Inward
             ,
             and
             outward
             ;
             of
             which
             ,
             the
             first
             commandment
             containeth
             the
             inward
             duties
             ,
             and
             the
             three
             last
             the
             outward
             .
             The
             outward
             are
             either
             continual
             ,
             or
             to
             be
             performed
             on
             a
             set
             or
             certain
             time
             or
             day
             :
             or
             are
             either
             private
             or
             publike
             .
             That
             which
             is
             for
             a
             set
             day
             ,
             and
             publike
             is
             required
             in
             the
             fourth
             Commandment
             .
             The
             other
             which
             are
             continual
             and
             private
             ,
             concerne
             either
             the
             outward
             gesture
             in
             honore
             ,
             (
             for
             ,
             
               reverentia
               exhibetur
               per
               gestus
            
             ,
             the
             gesture
             dicovereth
             our
             reverence
             )
             contained
             in
             this
             second
             Commandment
             :
             or
             
               in
               Laude
            
             ,
             in
             praise
             ,
             which
             is
             exhibited
             by
             the
             tongue
             or
             speech
             ,
             in
             the
             Third
             .
             Or
             else
             they
             concern
             either
             the
             manner
             of
             worship
             ,
             in
             this
             second
             :
             or
             the
             end
             of
             it
             in
             the
             Third
             .
          
           
             This
             Commandment
             which
             concernes
             the
             manner
             of
             our
             outward
             worship
             ,
             and
             how
             we
             are
             to
             behave
             our selves
             in
             it
             conteines
             ,
             1.
             
             A
             precept
             ,
             set
             down
             by
             way
             of
             a
             prohibition
             .
             2
             ,
             A
             Sanction
             or
             Penalty
             annexed
             .
             Or
             (
             if
             you
             will
             )
             a
             Charge
             ,
             and
             a
             Penalty
             .
          
           
             1.
             
             The
             Prohibition
             ,
             in
             these
             words
             
               Non
               facies
               tibi
               sculptile
            
             ,
             not
             to
             make
             images
             ,
             to
             worship
             them
             .
          
           
             2.
             
             The
             sanction
             ,
             which
             is
             brought
             in
             by
             way
             of
             reason
             ,
             in
             these
             ,
             
               Ego
               enim
               Deus
               tuus
               sum
               zelotypus
               ,
            
             for
             I
             the
             Lord
             thy
             God
             am
             a
             jealous
             God.
             It
             is
             in
             this
             ,
             as
             in
             the
             laws
             of
             Princes
             ,
             after
             they
             have
             signified
             their
             command
             ,
             what
             they
             would
             have
             done
             ,
             or
             not
             done
             ,
             there
             is
             added
             .
             
               Quisecus
               faxit
               punietur
            
             ,
             he
             that
             shall
             transgresseagainst
             this
             law
             ,
             shall
             be
             punished
             .
             So
             here
             he
             that
             breaks
             this
             commandment
             ,
             God
             will
             visite
             &c.
             which
             is
             the
             penalty
             ,
             or
             
               sanctio
               precepti
            
             ,
             that
             part
             of
             the
             precept
             ,
             that
             containeth
             the
             corrective
             ,
             shewing
             how
             they
             shall
             be
             corrected
             ,
             that
             will
             not
             be
             directed
             by
             this
             law
             .
          
           
             This
             Commandment
             ,
             as
             it
             prohibiteth
             Idolatry
             directly
             ,
             so
             implicitly
             it
             enjoyneth
             
             the
             true
             worship
             of
             God
             ,
             prescribing
             the
             manner
             how
             that
             worship
             is
             to
             be
             performed
             .
             May
             we
             not
             worship
             or
             serve
             false
             Gods
             ?
             then
             there
             is
             a
             true
             God
             to
             be
             served
             and
             worshiped
             ,
             we
             are
             not
             masterlesse
             men
             ,
             we
             are
             under
             the
             authority
             of
             another
             (
             as
             this
             Centurion
             )
             we
             have
             a
             master
             ,
             there
             is
             a
             God
             (
             certainly
             )
             to
             be
             
             served
             .
          
           
             Concerning
             the
             performance
             of
             this
             worship
             ,
             two
             things
             are
             commanded
             .
             first
             ,
             God
             will
             have
             
               modum
               a
               se
               praescriptum
            
             ,
             our
             service
             must
             be
             done
             in
             that
             manner
             
             himself
             prescribes
             .
             2.
             
             And
             secondly
             ,
             
               Reverentiam
               exhibitam
            
             .
             He
             requires
             at
             our
             hands
             ,
             a
             reverend
             behaviour
             in
             the
             performance
             of
             it
             .
          
           
             If
             we
             mark
             the
             other
             eight
             Commandments
             well
             ,
             we
             shall
             finde
             them
             far
             short
             in
             words
             of
             this
             and
             the
             fourth
             .
             So
             that
             these
             two
             may
             fitly
             be
             called
             
               Precepta
               copiosa
            
             ,
             Commandments
             fully
             expressed
             .
             Statutes
             at
             large
             .
             And
             this
             was
             not
             without
             cause
             ,
             there
             was
             good
             reason
             they
             should
             be
             so
             .
             For
             unlesse
             it
             were
             these
             two
             of
             the
             first
             Table
             ,
             and
             the
             last
             of
             the
             second
             concerning
             Concupiscence
             ,
             there
             was
             none
             of
             the
             Commandments
             unknown
             to
             the
             Heathen
             .
             The
             outward
             worship
             of
             God
             ,
             and
             the
             day
             set
             apart
             for
             his
             worship
             ,
             they
             had
             corrupted
             most
             of
             all
             ,
             these
             Laws
             were
             most
             obliterated
             among
             them
             .
             They
             took
             some
             order
             for
             the
             inward
             worship
             of
             God
             ,
             as
             
               Solon
               .
               Ad
               Deos
               caste
               adeunto
               ,
            
             let
             men
             come
             to
             God
             with
             pure
             mindes
             .
             And
             the
             keeping
             of
             Oaths
             was
             severely
             exacted
             among
             them
             .
             Of
             these
             two
             Laws
             they
             took
             notice
             .
             So
             in
             this
             point
             of
             the
             inward
             worship
             of
             God
             we
             agree
             in
             many
             things
             with
             Turks
             and
             Pagans
             ;
             but
             the
             outward
             service
             of
             God
             is
             it
             ,
             which
             makes
             the
             difference
             between
             us
             ,
             and
             will
             ever
             distinguish
             the
             true
             Church
             from
             the
             faise
             ,
             Christs
             Church
             from
             Satans
             Synagogue
             .
             And
             thus
             we
             see
             the
             Reason
             ,
             why
             God
             did
             so
             enlarge
             these
             two
             Commandments
             ,
             because
             they
             were
             in
             most
             danger
             to
             be
             neglected
             .
             We
             will
             now
             come
             to
             the
             opening
             of
             the
             Commandment
             .
          
           
             It
             is
             said
             before
             ,
             that
             the
             Commandments
             make
             use
             of
             Synechdoche
             ,
             that
             is
             ,
             under
             one
             fault
             include
             many
             ,
             that
             are
             homogenea
             of
             the
             same
             kinde
             .
             So
             that
             in
             each
             Commandment
             the
             principal
             or
             general
             sin
             is
             named
             ,
             and
             the
             rest
             implied
             ;
             for
             if
             every
             particular
             sin
             should
             be
             mentioned
             which
             were
             within
             the
             compasse
             of
             the
             prohibition
             ,
             the
             Commandment
             would
             be
             infinite
             .
             Now
             that
             which
             is
             forbidden
             principally
             in
             this
             ,
             is
             not
             meerly
             the
             making
             of
             Images
             ;
             for
             Images
             ,
             or
             pictures
             are
             not
             absolutely
             prohibited
             ,
             either
             here
             ,
             or
             in
             any
             other
             place
             of
             Scripture
             :
             for
             painting
             and
             graving
             are
             warrantable
             and
             profitable
             Arts
             ,
             and
             the
             gifts
             of
             God.
             We
             see
             Bezaleel
             
             commended
             by
             God
             himself
             for
             his
             wisdom
             and
             understanding
             in
             them
             :
             
             and
             the
             reason
             is
             ,
             because
             these
             Arts
             conduce
             to
             the
             preservation
             of
             the
             memory
             of
             things
             past
             ,
             as
             also
             for
             the
             delight
             of
             the
             minde
             .
             
               Non
               Simulacrum
               ,
               non
               Imago
               damnatur
               ,
            
             
             
               sed
               non
               facies
               tibi
            
             ,
             saith
             
               S.
               Jerome
            
             .
             An
             image
             or
             the
             likenesse
             of
             a
             thing
             is
             not
             condemned
             ,
             but
             the
             Emphasis
             or
             Energie
             of
             the
             Commandment
             is
             in
             ,
             
               Non
               facies
               tibi
               bi
            
             ,
             thou
             shalt
             not
             make
             to
             thy self
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Invented
             and
             will-worship
             ,
             devised
             by
             
             man
             ,
             not
             agreeable
             to
             the
             general
             rules
             prescribed
             by
             God
             ,
             but
             contrary
             to
             what
             is
             by
             God
             prescribed
             .
             Like
             to
             that
             of
             Saul
             ,
             when
             he
             was
             commanded
             to
             destroy
             the
             Amalekites
             
             and
             spared
             the
             king
             ,
             &c.
             his
             excuse
             was
             ,
             The
             people
             took
             of
             the
             spoil
             to
             sacrifice
             to
             the
             Lord.
             They
             would
             have
             a
             worship
             of
             their
             own
             with
             a
             direct
             breach
             of
             Gods
             command
             .
             Whereas
             God
             had
             formerly
             told
             them
             ,
             Whatsoever
             thing
             I
             command
             you
             ,
             observe
             to
             do
             it
             ,
             thou
             shalt
             not
             adde
             thereto
             ,
             nor
             diminish
             from
             it
             ,
             and
             in
             that
             
             particular
             had
             commanded
             them
             to
             spare
             nothing
             of
             Amalek
             ,
             but
             to
             destroy
             all
             .
          
           
             Notwithstanding
             the
             judgement
             of
             this
             learned
             Author
             ,
             whith
             whom
             many
             expositors
             
             agree
             ,
             it
             is
             the
             opinion
             of
             divers
             learned
             men
             ,
             both
             Protestants
             and
             others
             ,
             that
             the
             very
             
             making
             or
             having
             of
             any
             graven
             image
             of
             any
             living
             creature
             was
             forbidden
             the
             Jews
             in
             this
             Commandment
             ,
             and
             that
             therefore
             this
             precept
             as
             well
             as
             the
             fourth
             ,
             is
             partly
             positive
             obliging
             onely
             the
             Jews
             ,
             and
             not
             wholly
             moral
             or
             perpetual
             .
             The
             prohibition
             is
             general
             ,
             not
             onely
             for
             worshipping
             ,
             but
             for
             making
             any
             .
             
               Deut.
               4.
               16.
            
             for
             the
             general
             opinion
             of
             the
             Heathen
             was
             ,
             that
             some
             divine
             power
             was
             included
             in
             their
             images
             ,
             after
             they
             were
             consecrated
             by
             some
             magical
             superstitious
             rites
             ,
             as
             appears
             in
             Tertul.
             
               de
               idolatria
               ,
               Minutius
               Faelix
               ,
               Cyprian
               de
               Idolorum
               vanitate
               ,
            
             and
             others
             ,
             as
             also
             by
             the
             Jewish
             writers
             ,
             
               Aben-Esra
               ,
               Maimonides
               ,
               Kimchi
               ,
               &c.
            
             and
             hence
             are
             those
             strange
             relations
             of
             what
             was
             done
             by
             those
             images
             mentioned
             in
             Heathen
             writers
             ,
             as
             that
             divers
             of
             them
             did
             speak
             ,
             as
             Memnons
             statue
             in
             Egypt
             ,
             the
             Images
             of
             
               Juno
               ,
               Moreta
               ,
               Fortuna
               ,
               Silvanus
               ,
               &c.
            
             mentioned
             by
             
               Valerius
               Maximus
            
             ,
             and
             others
             by
             
               Trismeg
               .
               in
               Dialogo
            
             ,
             and
             to
             this
             that
             place
             of
             
               Zach
               ,
               10.
               2.
            
             may
             infer
             .
             God
             therefore
             ,
             that
             his
             people
             might
             not
             come
             neer
             the
             corrupt
             customes
             of
             the
             Heathen
             ,
             and
             to
             prevent
             the
             danger
             of
             Idolatry
             the
             more
             ,
             as
             also
             that
             they
             might
             the
             better
             conceive
             the
             invisible
             and
             spiritual
             nature
             of
             God
             ,
             forbade
             ,
             not
             onely
             the
             worshipping
             ,
             but
             even
             the
             making
             of
             such
             images
             of
             living
             creatures
             ,
             as
             also
             of
             the
             starres
             (
             because
             they
             also
             have
             their
             motion
             )
             as
             most
             dangerous
             to
             induce
             men
             to
             Idolatry
             in
             those
             times
             ,
             and
             so
             the
             custome
             (
             which
             is
             
             the
             best
             expositor
             of
             laws
             )
             among
             the
             Jews
             was
             against
             all
             use
             of
             such
             representations
             ,
             as
             appears
             in
             
               Josephus
               ,
               in
               Decal
               .
               explic
               .
               &
               Hist.
               Antiq.
               lib.
               17.
               
            
             Maimonides
             ,
             Tacitus
             ,
             Leo
             ,
             Modena
             ,
             and
             others
             :
             yet
             though
             this
             were
             prohibited
             the
             people
             ,
             God
             might
             make
             exceptions
             in
             this
             ,
             as
             he
             did
             in
             other
             precepts
             which
             were
             positive
             ,
             as
             in
             erecting
             the
             brazen
             serpent
             ,
             and
             in
             placing
             the
             cherubims
             upon
             the
             ark
             ,
             and
             in
             the
             Holy
             of
             Holies
             ,
             before
             which
             it
             was
             lawful
             to
             worship
             God
             ,
             without
             Gods
             special
             appointment
             had
             not
             been
             warrantable
             :
             and
             that
             Solomon
             had
             the
             like
             warrant
             for
             the
             lions
             and
             oxen
             that
             upheld
             the
             brazen
             Laver
             is
             probable
             ,
             or
             else
             that
             this
             was
             a
             step
             to
             those
             sins
             which
             he
             fell
             into
             afterward
             ,
             as
             Josephus
             and
             other
             Jewish
             writers
             think
             .
             As
             for
             pictures
             ,
             or
             such
             representations
             by
             painting
             ,
             (
             they
             being
             not
             so
             apt
             to
             nourish
             the
             opinion
             of
             an
             inherent
             diety
             in
             them
             ,
             as
             in
             statues
             ,
             or
             
               imagines
               extantes
            
             were
             )
             the
             making
             or
             using
             them
             (
             if
             no
             divine
             honour
             were
             given
             them
             )
             was
             not
             absolutely
             prohibited
             ,
             and
             therefore
             we
             finde
             them
             used
             among
             the
             Jews
             ,
             as
             appears
             by
             their
             banners
             and
             ensignes
             ,
             wherein
             were
             the
             representations
             of
             diverse
             creatures
             ;
             yet
             in
             other
             places
             ,
             (
             though
             not
             here
             )
             they
             seem
             to
             be
             forbidden
             ,
             if
             they
             were
             used
             by
             Idolaters
             about
             their
             false
             worship
             .
             
               Levit.
               26.
               1.
               
               &
               Numb
               .
               33.
               25.
               
            
             See
             
               Scal.
               in
               posthumis
               ex
               Cosmogr
               .
               Arab.
               &
               Grot.
               in
               explic
               .
               Decal
               .
               p.
               33
               ,
               34
               &c.
               
            
          
           
             And
             as
             God
             forbade
             the
             Jews
             the
             making
             of
             Images
             ,
             and
             commanded
             them
             to
             break
             them
             in
             pieces
             ,
             if
             any
             were
             made
             ,
             
               Exod.
               34.
               13.
               
               Numb
               .
               33.
               52.
               
               Deuter.
               7.
               5.
            
             so
             if
             they
             came
             into
             any
             strange
             countrey
             ,
             where
             they
             had
             no
             power
             to
             demolish
             them
             ,
             he
             forbids
             not
             onely
             their
             religious
             worship
             ,
             which
             is
             intrinsecally
             evill
             ,
             but
             even
             all
             reverentiall
             gesture
             of
             the
             body
             before
             an
             image
             ,
             by
             bowing
             ,
             kneeling
             ,
             &c.
             though
             it
             were
             with
             no
             intent
             to
             honour
             the
             image
             ;
             for
             (
             to
             bow
             to
             them
             and
             worship
             them
             )
             is
             all
             one
             ,
             with
             (
             to
             bow
             or
             worship
             before
             them
             )
             as
             the
             Jewish
             Doctors
             expound
             ,
             and
             may
             appear
             by
             collation
             of
             
               Matth.
               4.
               9.
            
             with
             
               Luke
               4.
               7.
            
             in
             the
             Greek
             ,
             and
             
               Jer.
               22.
               9.
            
             with
             2.
             
             
               Chronicles
               25.
               14.
            
             and
             
               Leviticus
               26.
               1.
            
             in
             the
             Hebrew
             ;
             not
             that
             it
             is
             simply
             evil
             to
             bow
             or
             kneel
             before
             them
             ,
             when
             it
             is
             with
             no
             relation
             to
             them
             ,
             but
             because
             God
             would
             prevent
             all
             occasions
             and
             shews
             of
             complying
             with
             the
             Heathen
             ,
             and
             therefore
             forbade
             his
             people
             many
             things
             ,
             not
             evil
             in
             themselves
             ,
             because
             they
             were
             practised
             by
             the
             Heathen
             .
             So
             much
             then
             of
             this
             precept
             as
             forbids
             things
             morally
             evil
             ,
             or
             forbidden
             by
             any
             law
             of
             Christ
             ,
             obliges
             us
             as
             well
             as
             the
             Jews
             :
             but
             what
             was
             purely
             positive
             ,
             and
             not
             continued
             by
             Christ
             ,
             obliged
             them
             onely
             .
          
           
             This
             invented
             or
             will-worship
             ,
             
               Cultus
               arbitrarius
            
             ,
             hath
             two
             specious
             things
             in
             it
             ,
             as
             the
             Apostle
             saith
             .
             
          
           
             
               1.
               
               The
               first
               is
               a
               kinde
               of
               wisdom
               ,
               and
               carrieth
               with
               it
               a
               trim
               shew
               thereof
               :
               when
               a
               man
               shall
               be
               thought
               so
               wise
               ,
               as
               that
               he
               is
               able
               to
               devise
               and
               invent
               a
               worship
               for
               God
               ,
               especially
               when
               men
               consider
               not
               what
               God
               hath
               already
               prescribed
               ,
               whereby
               their
               rites
               prove
               contrary
               to
               what
               he
               hath
               appointed
               ,
               and
               so
               they
               will
               be
               wiser
               then
               God.
               
            
             
               2.
               
               The
               second
               is
               ,
               a
               shew
               of
               humility
               :
               when
               a
               man
               will
               be
               so
               humble
               ,
               as
               not
               onely
               to
               prostrate
               himself
               before
               God
               ,
               but
               to
               bow
               down
               to
               an
               Image
               ,
               Saint
               ,
               Angel
               ,
               or
               the
               like
               .
               But
               these
               howsoever
               they
               carry
               a
               shew
               of
               wisdom
               ,
               and
               humility
               ,
               yet
               are
               they
               no
               wayes
               for
               us
               to
               use
               :
               if
               we
               entend
               to
               be
               exempt
               from
               the
               penalty
               ,
               of
               this
               Commandment
               .
            
          
           
             Although
             ,
             all
             will-worship
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             be
             taken
             in
             an
             evil
             sense
             by
             many
             ,
             upon
             the
             
             vulgar
             exposition
             of
             that
             place
             in
             
               Colos.
               2.
               23.
            
             yet
             that
             there
             may
             be
             some
             voluntary
             
             or
             free
             worship
             acceptable
             to
             God
             ,
             though
             not
             specially
             commanded
             ,
             provided
             ,
             it
             be
             not
             corruptive
             of
             ,
             or
             contrary
             to
             any
             right
             or
             worship
             commanded
             by
             him
             ,
             but
             subservient
             or
             agreeable
             thereto
             ,
             is
             the
             judgement
             of
             learned
             Divines
             ;
             for
             under
             the
             law
             they
             had
             their
             voluntary
             and
             free-will-offerings
             ,
             besides
             those
             commanded
             by
             God
             ,
             and
             though
             things
             were
             more
             particularly
             prescribed
             ,
             in
             the
             Levitical
             worship
             ,
             then
             now
             under
             the
             Gospel
             ,
             the
             Church
             being
             then
             in
             its
             childehood
             ,
             and
             confined
             to
             one
             Nation
             ,
             and
             the
             spirit
             not
             then
             so
             plentifully
             given
             ,
             as
             now
             since
             the
             ascension
             of
             Christ
             ,
             
             yet
             even
             then
             the
             Church
             prescribed
             diverse
             things
             in
             Gods
             worship
             not
             specially
             commanded
             ,
             
             as
             in
             fasts
             ,
             and
             festivall
             dayes
             ,
             as
             that
             of
             the
             dedication
             of
             the
             Temple
             ,
             
             approved
             by
             Christs
             own
             observance
             ,
             
               John
               10.
            
             and
             sundry
             other
             things
             ,
             all
             which
             were
             never
             taxed
             as
             unlawful
             ,
             unlesse
             the
             worship
             appointed
             by
             God
             himself
             were
             thereby
             corrupted
             ,
             or
             neglected
             ,
             and
             so
             the
             continual
             practise
             of
             the
             Christian
             Church
             
             hath
             been
             to
             prescribe
             and
             order
             severall
             things
             in
             Gods
             Worship
             ,
             which
             no
             peaceable
             and
             holy
             men
             ever
             found
             fault
             with
             ,
             provided
             ,
             that
             they
             were
             agreable
             to
             those
             general
             rules
             of
             morall
             worship
             required
             by
             God
             ,
             and
             no
             wayes
             repugnant
             to
             those
             rites
             by
             him
             appointed
             ,
             but
             rather
             subservient
             to
             them
             ,
             and
             contained
             nothing
             either
             impious
             and
             forbidden
             ,
             or
             vain
             and
             ridiculous
             ;
             nor
             the
             observance
             of
             them
             preferred
             before
             the
             commandments
             of
             God
             ,
             or
             made
             equal
             to
             them
             ;
             but
             a
             difference
             observed
             between
             things
             of
             immediate
             divine
             institution
             ,
             and
             those
             of
             Ecclesiastical
             institution
             :
             to
             adde
             to
             Gods
             institution
             any
             thing
             as
             from
             God
             is
             forbidden
             ,
             Deuteronomy
             
               12.
               10.
            
             but
             to
             adde
             something
             for
             the
             more
             decent
             and
             orderly
             performance
             of
             what
             God
             hath
             apointed
             ,
             and
             to
             observe
             the
             same
             as
             an
             ecclesiastical
             institution
             ,
             is
             no
             where
             forbidden
             ,
             but
             rather
             commanded
             in
             al
             those
             texts
             ,
             that
             require
             us
             to
             hear
             the
             Church
             ,
             and
             to
             give
             obedience
             to
             her
             ;
             and
             to
             observe
             this
             is
             also
             to
             obey
             God
             ,
             who
             hath
             given
             his
             Church
             power
             to
             ordain
             such
             things
             :
             and
             that
             that
             place
             in
             
               Colos.
               2.
               23.
            
             condemns
             not
             all
             voluntary
             or
             free
             worship
             ,
             no
             more
             then
             it
             doth
             humility
             ,
             and
             chastening
             or
             keeping
             under
             the
             body
             which
             are
             joyned
             therewith
             ,
             but
             rather
             that
             it
             makes
             for
             it
             ,
             hath
             been
             lately
             proved
             by
             juditious
             and
             learned
             Divines
             ;
             and
             by
             one
             in
             a
             full
             tract
             upon
             this
             subject
             of
             will-worship
             ;
             for
             the
             Apostle
             there
             condemning
             certain
             Jewish
             and
             Pythagorean
             observances
             about
             touching
             ,
             tasting
             ,
             &c.
             saith
             
               ver
               .
               23.
            
             that
             they
             had
             a
             shew
             of
             wisdom
             ,
             if
             due
             cautions
             were
             observed
             ,
             viz
             if
             they
             were
             freely
             and
             voluntarily
             undertaken
             ,
             not
             as
             necessary
             to
             salvation
             ,
             and
             without
             rejecting
             what
             God
             had
             made
             ,
             and
             if
             they
             were
             used
             in
             humility
             or
             modesty
             not
             condemning
             others
             which
             used
             them
             not
             ,
             and
             if
             they
             sought
             thereby
             onely
             to
             keep
             under
             the
             flesh
             .
             The
             contrary
             to
             all
             which
             those
             Pythagoreans
             and
             Jews
             practised
             .
             By
             which
             exposition
             ,
             which
             I
             take
             to
             be
             the
             most
             true
             ,
             it
             is
             plain
             ,
             that
             the
             Apostle
             is
             so
             far
             from
             condemning
             all
             voluntary
             or
             will-worship
             ,
             that
             he
             rather
             approves
             and
             commends
             it
             ,
             and
             condemns
             their
             forbearance
             of
             meats
             ,
             and
             other
             things
             ,
             because
             it
             was
             not
             freely
             or
             voluntarily
             undertaken
             ,
             but
             as
             a
             thing
             necessary
             to
             salvation
             ,
             &c
             ,
             See
             
               Grotius
               in
            
             Colos.
             2.
             23.
             
             
               Et
               votum
               pro
               pace
               .
               p.
               100.
               101.
               102.
               103.
               
               Et
               Apol.
               Rivet
               .
               discuss
               .
               p.
               101
               ,
               110
               ,
               &c.
               Dr
               Hammon
            
             of
             will-worship
             .
             See
             also
             our
             Reverend
             Authour
             in
             :
             his
             sermon
             on
             
               Matthew
               6.
               16.
               p.
               124
               ,
               &c.
            
             and
             on
             
               1.
               
               Corinth
               .
               11.
               16.
               
            
          
           
             The
             affirmative
             part
             of
             this
             Commandment
             included
             in
             the
             prohibition
             ,
             
               S.
               Stephen
            
             
             in
             the
             Acts
             ,
             and
             the
             Authour
             to
             the
             Hebrews
             after
             him
             citeth
             out
             of
             the
             Law
             ;
             
             where
             Moses
             receiving
             order
             how
             to
             build
             the
             Tabernacle
             ,
             was
             admonished
             by
             
             God
             ,
             to
             make
             it
             according
             to
             the
             pattern
             precisely
             ,
             as
             it
             was
             shewed
             him
             in
             the
             Mount.
             
          
           
             1.
             
             Because
             God
             (
             after
             the
             delivery
             of
             the
             moral
             law
             )
             declared
             to
             him
             the
             particulars
             
             concerning
             the
             outward
             worship
             .
          
           
             2.
             
             And
             secondly
             he
             gave
             him
             charge
             at
             his
             departure
             to
             square
             and
             order
             it
             ,
             accordding
             to
             the
             form
             by
             him
             prescribed
             .
             And
             it
             is
             probable
             ,
             that
             if
             he
             had
             such
             a
             care
             in
             the
             Type
             ,
             he
             will
             also
             not
             be
             worshipped
             in
             the
             substance
             otherwise
             ,
             then
             himself
             hath
             prescribed
             .
          
           
             The
             negative
             part
             is
             ,
             that
             we
             mingle
             none
             of
             our
             will-worship
             with
             his
             precept
             ;
             that
             is
             ,
             in
             such
             things
             as
             God
             hath
             particularly
             prescribed
             ,
             not
             to
             vary
             from
             
             his
             command
             ,
             but
             
               hoc
               tantum
               facere
               quod
               Deus
               〈◊〉
               ,
            
             do
             that
             onely
             ,
             which
             God
             
             hath
             commanded
             ,
             (
             and
             these
             words
             may
             be
             taken
             for
             the
             inward
             worship
             also
             ,
             but
             they
             especially
             concern
             the
             outward
             worship
             of
             God.
             )
             I
             here
             follows
             in
             the
             〈◊〉
             
             before
             cited
             (
             to
             make
             Gods
             meaning
             herein
             more
             plain
             )
             Thou
             shalt
             not
             adde
             nor
             diminish
             .
             If
             we
             do
             either
             ,
             or
             both
             of
             them
             ,
             that
             will
             follow
             which
             our
             Saviour
             
             tells
             the
             Scribes
             and
             Pharisees
             ,
             that
             if
             it
             be
             mans
             doctrine
             that
             is
             preferred
             before
             the
             
             commandments
             of
             God
             ,
             or
             made
             equal
             therewith
             ,
             
               〈◊〉
               colitis
               〈◊〉
            
             ,
             worship
             him
             we
             may
             ,
             but
             all
             in
             vain
             :
             and
             as
             the
             Prophet
             speaks
             ,
             
               〈◊〉
               ista
               〈◊〉
               e
               〈◊〉
            
             
             vestris
             ?
             who
             hath
             required
             these
             things
             at
             your
             〈◊〉
             .
          
           
             Now
             the
             reason
             both
             of
             Negative
             and
             Affirmative
             is
             ,
             Because
             that
             seeing
             honour
             is
             to
             be
             given
             to
             God
             ,
             it
             is
             most
             reasonable
             that
             it
             should
             be
             given
             after
             that
             manner
             which
             he
             best
             liketh
             ,
             and
             not
             contrary
             to
             his
             will.
             The
             Question
             being
             propounded
             ,
             Whether
             God
             should
             be
             honoured
             ,
             as
             he
             ,
             or
             we
             thought
             〈◊〉
             Socrates
             could
             answer
             ,
             that
             every
             God
             will
             be
             worshipped
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             that
             manner
             that
             best
             liketh
             him
             .
             And
             so
             Saint
             
               〈◊〉
               ,
               〈◊〉
               ratur
               ,
               is
               maxime
               eo
               honore
               〈◊〉
               ,
               quem
               ipse
               〈◊〉
               ,
               non
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
             if
             a
             man
             be
             to
             be
             honoured
             ,
             his
             delight
             is
             in
             that
             ,
             which
             himself
             fancieth
             ,
             
             and
             not
             in
             what
             we
             ,
             without
             looking
             to
             the
             rules
             in
             Gods
             word
             ,
             think
             most
             convenient
             ;
             and
             therefore
             as
             we
             ought
             in
             all
             acts
             of
             worship
             to
             see
             first
             what
             is
             prescribed
             by
             God
             ;
             so
             if
             the
             the
             Church
             prescribe
             any
             thing
             ,
             she
             ought
             to
             look
             to
             those
             general
             rules
             given
             by
             God
             ,
             that
             it
             may
             be
             the
             more
             acceptable
             to
             him
             ,
             when
             there
             is
             nothing
             in
             particular
             determined
             in
             the
             Word
             .
             Therefore
             when
             we
             come
             to
             do
             any
             man
             honour
             ,
             we
             enquire
             what
             kinde
             of
             honor
             pleaseth
             his
             humour
             best
             ;
             and
             shall
             we
             allow
             that
             to
             man
             ,
             which
             we
             will
             deny
             unto
             God
             ?
             Surely
             if
             we
             follow
             not
             his
             will
             and
             pleasure
             in
             his
             worship
             ,
             he
             will
             have
             none
             of
             it
             ;
             for
             
               S.
               Chrysostome
            
             concludes
             there
             ,
             
               Non
               est
               honor
               sed
               〈◊〉
               ,
               si
               vel
               contra
               ,
               vel
               〈◊〉
               mandatum
               fiat
               ,
            
             it
             is
             rather
             a
             disgrace
             then
             an
             honour
             ,
             to
             worship
             God
             either
             against
             or
             besides
             his
             own
             Rule
             .
             Nay
             
               S.
               Ambrose
            
             goes
             further
             ,
             
               Si
               quid
               addas
               vel
               detrahas
               ,
               prevaricatio
               videtur
               esse
               mandati
               ,
            
             
             adde
             ,
             or
             detract
             any
             thing
             from
             it
             ,
             and
             you
             break
             the
             Commandment
             ;
             that
             is
             ,
             where
             God
             hath
             particularly
             prescribed
             any
             thing
             ,
             we
             must
             keep
             close
             to
             it
             ,
             but
             where
             he
             hath
             〈◊〉
             a
             latitude
             ,
             it
             is
             his
             will
             that
             we
             hear
             the
             Church
             ,
             and
             obey
             those
             that
             are
             set
             over
             us
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               That
               God
               will
               not
               be
               worshipped
               by
               Images
               :
               the
               several
               words
               whereby
               Image-worship
               is
               forbidden
               :
               why
               God
               appointed
               the
               making
               of
               Cherubims
               ,
               and
               the
               brazen
               serpent
               :
               reasons
               against
               worshipping
               of
               images
               :
               the
               original
               of
               images
               :
               four
               occasions
               of
               the
               use
               of
               images
               ;
               some
               in
               times
               of
               persecution
               ,
               some
               in
               times
               of
               peace
               .
            
          
           
             That
             God
             is
             not
             to
             be
             worshipped
             by
             Images
             .
          
           
             THe
             general
             being
             thus
             premised
             .
             The
             first
             question
             is
             ,
             concerning
             the
             choyce
             which
             God
             hath
             made
             ,
             whether
             he
             will
             have
             us
             worship
             him
             by
             images
             ,
             or
             not
             .
             In
             which
             there
             is
             a
             meere
             
               〈◊〉
               scopi
            
             ,
             as
             the
             Logicians
             term
             it
             ;
             between
             us
             ,
             and
             the
             Church
             of
             Rome
             ;
             for
             whereas
             God
             hath
             delivered
             his
             will
             ,
             in
             these
             two
             termes
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               〈◊〉
               ,
               〈◊〉
               ,
               〈◊〉
               ,
               &
               exemplar
               ,
            
             the
             greatest
             stir
             they
             keep
             is
             about
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             〈◊〉
             or
             〈◊〉
             ,
             and
             Idolum
             ,
             an
             Image
             ,
             and
             an
             Idol
             ,
             two
             words
             that
             are
             not
             in
             the
             〈◊〉
             so
             that
             whosoever
             contends
             with
             them
             about
             these
             words
             ,
             〈◊〉
             needs
             fall
             into
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             fight
             about
             a
             shadow
             .
          
           
             This
             is
             then
             that
             which
             is
             required
             ,
             whether
             (
             when
             God
             nameth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Sculptile
             ,
             graven
             ,
             and
             after
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             word
             very
             general
             ,
             and
             large
             ;
             and
             that
             so
             general
             ,
             as
             that
             neither
             in
             the
             Latine
             ,
             nor
             the
             Greek
             ,
             there
             can
             be
             any
             word
             found
             to
             answer
             it
             ,
             containing
             both
             〈◊〉
             ,
             and
             exemplar
             ,
             and
             not
             onely
             that
             ,
             but
             
               extractam
               〈◊〉
               ,
               &
               〈◊〉
               in
               〈◊〉
               ,
            
             even
             the
             〈◊〉
             notions
             ,
             whether
             in
             our
             brain
             ,
             or
             brought
             into
             matter
             )
             we
             must
             not
             so
             much
             as
             fancy
             any
             of
             them
             in
             Gods
             worship
             ,
             seeing
             that
             God
             riseth
             from
             the
             species
             to
             the
             genus
             of
             all
             .
             And
             this
             will
             set
             the
             question
             right
             between
             us
             ,
             and
             the
             〈◊〉
             ;
             for
             whereas
             Gods
             word
             is
             here
             〈◊〉
             ,
             any
             likenesse
             whatsoever
             ,
             which
             the
             seventy
             〈◊〉
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             〈◊〉
             likenesse
             ,
             though
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             not
             so
             fully
             〈◊〉
             it
             ;
             their
             〈◊〉
             is
             (
             as
             before
             is
             said
             )
             about
             〈◊〉
             and
             〈◊〉
             :
             but
             here
             is
             a
             flat
             precept
             against
             both
             ,
             the
             Hebrew
             word
             can
             admit
             of
             no
             distinction
             ,
             and
             therefore
             for
             that
             which
             〈◊〉
             〈◊〉
             by
             the
             Censurers
             of
             Colein
             ,
             that
             God
             in
             no
             place
             hath
             generally
             prohibited
             the
             use
             of
             Images
             ,
             let
             
               〈◊〉
               〈◊〉
            
             ,
             and
             Pagnine
             be
             their
             Judges
             in
             the
             word
             〈◊〉
             .
          
           
             It
             is
             true
             ,
             that
             
               Peter
               〈◊〉
            
             〈◊〉
             .
             There
             are
             thirteen
             Hebrew
             words
             to
             〈◊〉
             what
             is
             here
             forbidden
             ,
             to
             which
             more
             might
             be
             added
             ,
             but
             to
             avoid
             tediousnesse
             ,
             they
             may
             be
             reduced
             to
             these
             four
             .
             1.
             〈◊〉
             ,
             a
             graven
             or
             〈◊〉
             image
             .
             2.
             
             Fusile
             ,
             any
             thing
             that
             may
             be
             melted
             .
             3.
             〈◊〉
             ,
             that
             which
             may
             be
             hammered
             out
             .
             〈◊〉
             .
             〈◊〉
             ,
             a
             thing
             composed
             of
             the
             〈◊〉
             of
             〈◊〉
             and
             he
             saith
             〈◊〉
             ,
             that
             soulptile
             was
             more
             common
             among
             the
             Jesws
             then
             the
             rest
             ,
             and
             was
             usually
             taken
             by
             Moses
             to
             comprehend
             the
             rest
             ,
             But
             seeing
             it
             pleased
             God
             ,
             to
             set
             it
             down
             by
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             the
             Septuagint
             interpret
             (
             as
             before
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             likenesse
             ;
             let
             any
             man
             judge
             ,
             whether
             in
             forbidding
             all
             likenesse
             or
             similitude
             there
             be
             not
             a
             full
             and
             plain
             precept
             ,
             containing
             both
             Idola
             and
             
               〈◊〉
               ,
               in
               the
               〈◊〉
            
             .
             These
             two
             have
             a
             plain
             distinction
             ,
             but
             so
             cannot
             〈◊〉
             or
             〈◊〉
             ,
             in
             regard
             of
             〈◊〉
             ,
             and
             abuse
             .
          
           
           
             After
             the
             holy
             Chost
             ,
             hath
             thus
             set
             down
             the
             general
             ,
             to
             make
             all
             sure
             ,
             you
             may
             see
             what
             he
             doth
             further
             .
             Because
             we
             should
             have
             no
             pattern
             ,
             to
             frame
             to
             our selves
             ,
             he
             maketh
             an
             enumeration
             ,
             of
             heavenly
             and
             earthly
             things
             ,
             and
             consequently
             ,
             leaveth
             nothing
             to
             resemble
             God
             by
             ,
             either
             in
             heaven
             or
             in
             earth
             ,
             and
             this
             is
             comprehended
             ,
             under
             these
             3.
             heads
             .
          
           
             1.
             
             Things
             in
             heaven
             above
             .
             2.
             
             In
             the
             earth
             beneath
             .
             3.
             
             In
             the
             waters
             under
             the
             earth
             .
          
           
             1.
             
             For
             the
             first
             .
             The
             Papists
             as
             divers
             of
             their
             late
             writers
             affirme
             ,
             do
             utterly
             disclaime
             with
             us
             ,
             the
             drawing
             of
             the
             deity
             ;
             and
             are
             weary
             of
             defending
             the
             lawfulnesse
             of
             representing
             it
             .
             and
             that
             upon
             this
             text
             of
             the
             Prophet
             
               To
               whom
               well
               ye
               liken
            
             
             
               God
               ,
               or
               what
               liknesse
               will
               ye
               compare
               unto
               him
               ?
            
          
           
             For
             other
             things
             in
             heaven
             ,
             it
             was
             high
             time
             for
             God
             to
             give
             this
             charge
             ;
             because
             men
             had
             robbed
             him
             of
             his
             honour
             ,
             in
             ascribing
             that
             to
             his
             Creatures
             ,
             which
             was
             onely
             due
             to
             himself
             ,
             we
             see
             ,
             that
             Laban
             had
             his
             
               Teraphim
               ,
               angelos
               genios
            
             ,
             good
             
             Angels
             ,
             as
             they
             call
             them
             .
          
           
             The
             Greek
             renders
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             And
             there
             were
             few
             of
             the
             Philosophers
             afterwards
             ,
             but
             knew
             and
             worshipped
             them
             by
             the
             title
             of
             intelligentiarum
             intelligences
             ,
             or
             spirits
             :
             for
             the
             souls
             of
             men
             it
             was
             no
             lesse
             necessary
             ,
             the
             opinion
             was
             that
             they
             were
             
               〈◊〉
               minorum
               gentium
            
             received
             up
             into
             heaven
             ,
             and
             an
             vsuall
             thing
             it
             was
             to
             deify
             them
             and
             give
             them
             divine
             honour
             .
          
           
             And
             for
             the
             stars
             we
             see
             ,
             that
             the
             Sunn
             came
             also
             to
             be
             worshipped
             ,
             for
             we
             read
             ,
             that
             good
             king
             〈◊〉
             ,
             in
             reforming
             the
             service
             ,
             and
             worship
             of
             God
             ;
             among
             
             other
             his
             acts
             of
             reformation
             ,
             one
             was
             ,
             that
             he
             burnt
             the
             Chariots
             of
             the
             
             Sun.
             And
             Jer.
             44.
             17.
             18.
             
             The
             people
             say
             that
             they
             will
             sacrifice
             to
             the
             Queen
             of
             
             Heaven
             .
             The
             Sun
             was
             so
             called
             ,
             because
             in
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             sun
             is
             of
             the
             feminine
             gender
             .
             It
             was
             the
             God
             of
             the
             Persians
             .
             The
             Jews
             also
             worshipped
             the
             Moon
             :
             2
             Kings
             23.
             5.
             
          
           
             Again
             Saint
             Stephen
             tells
             the
             Jews
             ,
             out
             of
             the
             Prophet
             Amos
             ,
             that
             the
             people
             
             worshipped
             the
             host
             of
             heaven
             that
             is
             the
             stars
             :
             one
             was
             Moloch
             (
             which
             was
             the
             star
             
             of
             Saturne
             )
             and
             the
             star
             of
             the
             God
             〈◊〉
             .
             And
             Baal
             (
             by
             the
             learned
             )
             was
             the
             star
             Jupiter
             ,
             and
             
               〈◊〉
               ,
               Mars
            
             .
          
           
             2.
             
             In
             the
             earth
             ;
             after
             the
             things
             in
             heaven
             he
             cometh
             down
             to
             the
             earth
             ,
             and
             1.
             first
             ,
             for
             men
             .
             Males
             ,
             no
             similitude
             must
             be
             made
             of
             them
             .
             It
             was
             the
             fault
             of
             the
             Israelites
             ,
             after
             〈◊〉
             death
             ,
             they
             went
             a
             whoring
             (
             saith
             the
             text
             )
             after
             Baalim
             
             and
             made
             Baal-Berith
             their
             God
             :
             as
             they
             had
             done
             〈◊〉
             to
             
               Baal
               -
               〈◊〉
            
             .
             We
             
             
             read
             ,
             that
             Ahaziah
             sent
             to
             enquire
             of
             Baal-zebub
             the
             God
             of
             Ekron
             .
             So
             were
             there
             
             
               Hercules
               ,
               Jupiters
               ,
               Mars
            
             ,
             and
             many
             others
             ,
             worshipped
             among
             the
             Heathen
             .
             
             2.
             
             There
             were
             females
             too
             ,
             that
             had
             their
             worship
             as
             Ashtaroth
             mentioned
             in
             the
             
             book
             of
             the
             Judges
             and
             
               〈◊〉
               Venus
            
             &c.
             3.
             
             Fowls
             ,
             Saint
             Paul
             tells
             us
             ,
             that
             they
             changed
             the
             glory
             of
             the
             uncorruptible
             God
             into
             an
             image
             like
             corruptible
             man
             ,
             and
             to
             birds
             ,
             and
             four
             footed
             beasts
             ,
             and
             creeping
             things
             of
             birds
             ,
             as
             the
             Ibis
             among
             the
             Egyptians
             the
             golden
             calf
             among
             the
             Israelites
             ,
             the
             Owl
             among
             the
             wise
             Graecians
             ,
             and
             the
             Eagle
             with
             the
             Romans
             ,
             and
             Belus
             in
             the
             shape
             of
             a
             Dragon
             with
             the
             Babylonians
             ,
             and
             worms
             with
             the
             Trogloditi
             .
             4.
             
             Plants
             as
             the
             Dodonean
             Grove
             ,
             to
             Jupiter
             .
             Nay
             they
             descended
             even
             to
             garlike
             .
             5.
             
             They
             worshipped
             also
             things
             made
             by
             art
             ,
             as
             a
             Piece
             of
             Red
             cloth
             ,
             as
             Strabo
             relates
             of
             Nations
             in
             the
             North
             East
             .
          
           
             3.
             
             In
             the
             waters
             .
             They
             worshipped
             Syrens
             and
             Dagon
             as
             it
             is
             in
             the
             first
             of
             
             Samuel
             ,
             who
             was
             resembled
             by
             a
             water
             snake
             :
             and
             dragons
             ,
             and
             Crocodiles
             ,
             fishes
             as
             
             the
             Dolphin
             :
             as
             also
             〈◊〉
             ,
             whom
             they
             adored
             as
             God
             of
             Physick
             ,
             in
             the
             
             shape
             of
             a
             water
             Serpent
             .
             So
             that
             God
             seeing
             ,
             what
             had
             bin
             done
             to
             his
             dishonour
             and
             foreseeing
             what
             would
             be
             done
             ,
             and
             that
             men
             had
             ,
             and
             would
             abuse
             all
             his
             creatures
             in
             this
             kinde
             ,
             
               interdicebat
               〈◊〉
            
             ,
             gave
             a
             straight
             injunction
             against
             them
             all
             ,
             allowing
             neither
             similitude
             ,
             nor
             pattern
             ,
             God
             would
             be
             resembled
             by
             none
             of
             them
             .
             And
             therefore
             〈◊〉
             ,
             (
             making
             as
             it
             were
             a
             comment
             upon
             this
             Commandment
             ,
             and
             letting
             them
             know
             ,
             that
             they
             must
             not
             account
             of
             Gods
             worship
             ,
             as
             a
             ceremonial
             thing
             )
             puts
             them
             in
             minde
             that
             when
             God
             spake
             to
             them
             out
             of
             the
             midst
             of
             the
             fire
             they
             heard
             a
             voice
             ,
             but
             saw
             no
             similitude
             ,
             but
             onely
             a
             voice
             ,
             and
             therefore
             a
             voice
             say
             the
             Rabbins
             because
             a
             voice
             cannot
             be
             drawn
             into
             any
             shape
             and
             so
             was
             not
             likely
             to
             deprive
             God
             of
             any
             part
             of
             his
             honour
             and
             he
             bids
             them
             
             therefore
             take
             heed
             that
             they
             attempted
             not
             to
             make
             any
             likenesse
             of
             any
             thing
             as
             you
             may
             read
             there
             at
             large
             ,
             for
             if
             God
             had
             bin
             willing
             they
             should
             have
             made
             any
             ,
             certailny
             he
             would
             have
             represented
             himself
             to
             them
             in
             some
             forme
             or
             shape
             ,
             when
             he
             came
             unto
             the
             mount
             .
             Let
             us
             take
             heed
             therefore
             ,
             that
             we
             take
             not
             upon
             us
             ,
             to
             frame
             to
             our selves
             any
             representation
             of
             God
             ,
             and
             to
             make
             Images
             to
             his
             dishonour
             .
             It
             is
             the
             nature
             of
             faith
             ,
             to
             beleeve
             things
             not
             visible
             ;
             and
             therefore
             to
             make
             invisible
             things
             become
             visible
             in
             religion
             is
             the
             next
             way
             to
             dishonour
             God
             ,
             and
             to
             overthrow
             faith
             ,
             and
             consequently
             religion
             it self
             .
             Our
             Saviour
             tells
             
             the
             woman
             of
             Samaria
             ,
             that
             the
             time
             was
             coming
             ,
             when
             the
             true
             worshippers
             
             should
             worship
             God
             in
             spirit
             ,
             and
             truth
             ,
             and
             in
             Images
             there
             is
             no
             truth
             ,
             but
             
               〈◊〉
               veritatis
            
             ,
             a
             resemblance
             of
             truth
             :
             the
             very
             Temple
             of
             Jerusalem
             as
             a
             type
             should
             not
             be
             accepted
             .
          
           
             It
             is
             objected
             ,
             if
             all
             similitudes
             be
             condemned
             ,
             how
             came
             it
             to
             passe
             
             that
             God
             himself
             prescribed
             the
             making
             of
             Cherubins
             ;
             and
             they
             were
             resemblances
             ?
             
          
           
             There
             was
             no
             such
             resemblance
             in
             them
             ,
             as
             their
             definition
             of
             an
             Image
             imports
             ,
             
             which
             is
             (
             as
             they
             say
             )
             
               quod
               habet
               exemplar
               in
               rerum
               natura
               ,
            
             that
             is
             like
             some
             natural
             thing
             ,
             but
             Cherubins
             were
             not
             so
             :
             for
             they
             were
             made
             like
             boyes
             without
             armes
             ,
             instead
             thereof
             were
             two
             great
             wings
             which
             we
             cannot
             paralel
             in
             nature
             .
             But
             it
             is
             plain
             ,
             that
             God
             caused
             them
             not
             to
             be
             made
             ,
             to
             the
             entent
             to
             be
             worshipped
             ,
             for
             
             then
             he
             would
             not
             have
             put
             them
             into
             the
             darkest
             places
             ,
             in
             the
             
               sanctum
               sanctorum
            
             ,
             whither
             〈◊〉
             came
             but
             the
             high
             priest
             ,
             and
             he
             but
             once
             a
             year
             .
             And
             indeed
             God
             sheweth
             wherfore
             he
             made
             them
             ,
             that
             the
             Priest
             might
             know
             from
             whence
             to
             receive
             his
             answer
             ,
             and
             to
             signify
             the
             readinesse
             of
             the
             angels
             to
             execute
             the
             will
             of
             God.
             
             And
             Tertullian
             answereth
             this
             fully
             ,
             God
             saith
             not
             ,
             that
             an
             Image
             should
             not
             be
             
             made
             ,
             but
             
               non
               facies
               tibi
            
             ,
             thou
             shalt
             not
             make
             it
             to
             thy self
             .
             God
             commanded
             these
             to
             be
             made
             by
             Moses
             .
             God
             might
             dispense
             with
             his
             own
             precept
             ,
             so
             far
             as
             it
             was
             positive
             ,
             as
             the
             prohibition
             of
             making
             any
             Image
             is
             ,
             but
             to
             worship
             or
             give
             any
             divine
             honour
             to
             it
             ,
             which
             is
             
               malum
               inse
            
             ,
             simply
             evil
             ,
             though
             it
             were
             not
             forbidden
             ,
             this
             God
             never
             allowed
             or
             dispen'ed
             with
             ;
             the
             other
             is
             onely
             
               malum
               quia
               prohibitum
            
             ,
             this
             is
             
               prohibitum
               quia
               malum
            
             .
          
           
             It
             is
             said
             also
             ,
             why
             then
             did
             God
             command
             the
             image
             of
             the
             fiery
             serpent
             to
             be
             
             made
             ?
             
          
           
             This
             was
             not
             
               ut
               coleretur
               .
               sed
               ut
               mederetur
               ,
            
             not
             that
             it
             should
             be
             worshipped
             ,
             
             but
             that
             it
             should
             be
             as
             a
             means
             to
             heal
             the
             people
             that
             had
             bin
             plagued
             for
             their
             murmuring
             .
             And
             indeed
             Tertullian
             hath
             the
             same
             objection
             ,
             and
             answereth
             it
             thus
             
               Quod
               idemDeus
               ,
               vetuit
               lege
               similitudinem
               fieri
               ,
               〈◊〉
               prescripto
               aeneum
               serpentem
               〈◊〉
               fecit
               ,
               si
               tu
               eandem
               legem
               〈◊〉
               legem
               habes
               ,
               eam
               observa
               si
               〈◊〉
               preceptum
               factum
               ,
               〈◊〉
               feceris
               ,
               &
               tu
               imitare
               Mosen
               ,
               idest
               ,
               ne
               sacias
               tibi
               simulachrum
               ,
               nisi
               Deus
               te
               〈◊〉
               ,
            
             that
             the
             same
             God
             did
             both
             forbid
             by
             his
             law
             the
             making
             of
             images
             ,
             and
             yet
             by
             an
             extraordinary
             command
             ,
             caused
             the
             brasen
             serpent
             to
             be
             made
             if
             thou
             observe
             the
             same
             law
             ,
             thou
             hast
             a
             law
             ,
             keep
             it
             ,
             if
             thou
             be
             afterward
             commanded
             to
             make
             an
             image
             ,
             imitate
             Moses
             ,
             that
             is
             ,
             make
             none
             except
             God
             command
             thee
             .
          
           
             Concerning
             this
             point
             ,
             we
             have
             shewed
             ,
             what
             moved
             God
             to
             make
             this
             restraint
             ,
             on
             his
             own
             part
             .
             Now
             it
             followeth
             to
             shew
             why
             he
             did
             it
             on
             our
             part
             ,
             in
             regard
             of
             our
             corruption
             .
          
           
             1.
             
             Tertullian
             saith
             (
             in
             the
             booke
             before
             quoted
             )
             that
             before
             the
             flood
             ,
             even
             in
             the
             dayes
             of
             Seth
             ,
             the
             worship
             of
             God
             was
             corrupted
             with
             images
             ,
             and
             that
             Enochs
             instauration
             was
             nothing
             ,
             but
             the
             restoring
             of
             pure
             religion
             again
             ,
             and
             that
             therefore
             he
             is
             said
             to
             have
             walked
             with
             God.
             Again
             we
             see
             ,
             that
             after
             the
             flood
             ,
             Jacob
             
             by
             being
             in
             〈◊〉
             house
             .
             had
             learnt
             to
             take
             Teraphim
             ,
             Images
             of
             gods
             and
             to
             mingle
             them
             in
             Gods
             worship
             .
             Now
             the
             reason
             of
             this
             ,
             God
             himselfe
             gives
             .
             Man
             is
             but
             flesh
             .
             Though
             he
             consists
             of
             two
             parts
             flesh
             and
             spirit
             yet
             the
             grossnesse
             of
             the
             flesh
             ,
             overgrows
             the
             purenesse
             of
             the
             spirit
             ,
             and
             corrupt
             it
             ,
             turning
             that
             other
             part
             of
             man
             (
             the
             spirit
             )
             into
             flesh
             insomuch
             as
             the
             Apostles
             many
             times
             ,
             in
             their
             writings
             call
             the
             soul
             and
             minde
             ,
             by
             the
             name
             of
             flesh
             ,
             and
             Saint
             Paul
             gives
             us
             warning
             ,
             to
             take
             heed
             of
             the
             flesh
             of
             the
             soul
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             And
             hence
             it
             is
             that
             we
             have
             an
             affection
             in
             us
             ,
             which
             they
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             desire
             to
             
             feel
             or
             see
             .
             This
             was
             the
             disease
             of
             Saint
             Thomas
             ,
             that
             would
             not
             beleeve
             ,
             except
             
             he
             might
             feel
             Christs
             wounds
             ,
             and
             see
             him
             himself
             ,
             〈◊〉
             of
             
               Mary
               Magdalen
            
             and
             Martha
             about
             their
             dead
             brother
             ,
             both
             told
             Christ.
             Lord
             if
             thou
             hadst
             bin
             here
             ,
             my
             brother
             had
             not
             died
             ,
             and
             not
             theirs
             alone
             ,
             but
             of
             all
             the
             Apostles
             ,
             they
             were
             desirous
             that
             Christ
             might
             stay
             ,
             and
             be
             with
             them
             alwayes
             ,
             to
             erect
             an
             earthly
             kingdom
             ,
             
             insomuch
             that
             he
             was
             fain
             to
             tell
             them
             ,
             that
             if
             he
             went
             not
             away
             ,
             the
             Comforter
             would
             not
             come
             unto
             them
             .
          
           
             And
             such
             a
             thing
             there
             is
             in
             religion
             .
             Moses
             had
             bin
             in
             the
             mount
             but
             three
             dayes
             ,
             and
             the
             Israelites
             cry
             out
             to
             
               Aaron
               ,
               fac
               nobis
               Deos
               visibiles
               ,
            
             make
             us
             gods
             which
             shall
             
             go
             before
             us
             .
             Upon
             which
             place
             ,
             Lactantius
             saith
             ,
             
               verentur
               ne
               nulla
               sit
               religio
               ,
               si
               nibil
               habe
               ant
               quod
               adoreat
               ,
            
             they
             were
             afraid
             ,
             there
             could
             be
             no
             religion
             at
             all
             ,
             unlesse
             
             they
             might
             see
             what
             to
             worship
             .
             This
             was
             the
             conceit
             of
             Rabshakeh
             ,
             touching
             Hezekiah
             ,
             and
             the
             people
             of
             Judah
             that
             they
             had
             no
             God
             at
             all
             ,
             because
             Hezekiah
             had
             taken
             away
             his
             high
             places
             ,
             and
             altars
             ,
             and
             there
             was
             no
             God
             to
             
             be
             seen
             .
          
           
             2.
             
             As
             the
             great
             sinne
             against
             the
             first
             Commandment
             was
             to
             set
             that
             up
             for
             God
             ,
             which
             was
             no
             God
             :
             therein
             was
             their
             excesse
             .
             So
             in
             the
             second
             Commandment
             they
             would
             not
             ke
             pa
             mean
             :
             but
             though
             they
             could
             never
             have
             monitors
             and
             means
             sufficient
             ,
             to
             stir
             them
             up
             to
             Gods
             worship
             ,
             whereas
             God
             hath
             allowed
             and
             ordained
             these
             four
             .
          
           
             
               1.
               
               
                 Verbum
                 scriptum
              
               ,
               The
               scriptures
               or
               written
               word
               .
            
             
               2.
               
               
                 Verbum
                 predicatum
              
               ,
               That
               word
               preached
               .
            
             
               3.
               
               
                 Verbum
                 visibile
              
               ,
               The
               visible
               word
               .
               The
               Sacraments
               .
            
             
               4.
               
               
                 Verbum
                 libri
                 magni
                 Creaturarum
              
               ,
               the
               word
               of
               the
               great
               book
               of
               the
               creatures
               ,
               of
               which
               the
               psalmist
               ,
               their
               sound
               is
               gone
               out
               into
               all
               lands
               ,
               and
               their
               
               words
               into
               the
               ends
               
                 ofthe
                 
                   of
                   the
                
              
               world
               .
            
          
           
             And
             though
             these
             be
             
               canori
               monitores
            
             ,
             loud
             and
             shrill
             Remembrancers
             :
             yet
             all
             these
             could
             not
             content
             them
             ,
             but
             they
             would
             have
             images
             ,
             falling
             into
             this
             error
             ,
             that
             there
             could
             be
             no
             
               nimium
               in
               Religione
               et
               cultu
               divino
               ,
            
             no
             superfluity
             in
             religion
             ,
             and
             the
             worship
             of
             God
             ,
             and
             consequently
             no
             superstition
             :
             ascribing
             the
             honour
             due
             to
             God
             unto
             the
             creatures
             ,
             and
             (
             as
             the
             Apostle
             speaks
             )
             changing
             the
             glory
             of
             the
             uncorruptible
             
             God
             ,
             into
             an
             image
             ,
             made
             like
             to
             corruptible
             man
             ,
             and
             to
             birds
             ,
             and
             to
             four
             footed
             beasts
             ,
             and
             creeping
             things
             .
             And
             this
             is
             very
             certain
             ,
             that
             if
             there
             had
             been
             such
             force
             and
             vertue
             in
             images
             ,
             to
             move
             men
             to
             the
             duty
             of
             Gods
             worship
             ,
             God
             who
             had
             such
             care
             of
             his
             people
             would
             never
             have
             protested
             against
             them
             and
             prohibited
             them
             ,
             nay
             it
             had
             bin
             a
             special
             injury
             ,
             they
             being
             so
             good
             teachers
             and
             monitors
             .
          
           
             The
             writer
             of
             the
             book
             of
             wisdom
             ,
             setteth
             down
             the
             reasons
             of
             the
             growth
             of
             
             Idolatry
             ,
             before
             the
             coming
             of
             Christ
             ,
             one
             of
             them
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             desire
             and
             love
             of
             sense
             :
             insomuch
             ,
             as
             there
             was
             nothing
             excellent
             to
             see
             to
             ,
             but
             it
             was
             corrupted
             .
             
               Rabbi
               Solomon
            
             (
             upon
             that
             place
             of
             Genesis
             where
             mencion
             is
             made
             of
             Labans
             .
             
             Teraphim
             saith
             ,
             that
             they
             signified
             nothing
             (
             as
             the
             Syriacke
             translation
             of
             it
             is
             )
             but
             a
             mathematical
             instrument
             .
          
           
             So
             the
             Symbola
             of
             the
             Egyptians
             ,
             were
             nothing
             but
             Emblems
             ,
             and
             Hieroglyphicks
             for
             distinction
             of
             the
             several
             provincesthere
             ,
             and
             to
             shew
             the
             natures
             of
             them
             ,
             as
             Isis
             a
             clod
             of
             grasse
             ,
             or
             turfe
             ,
             to
             shew
             that
             that
             part
             of
             the
             country
             was
             fertil
             ,
             and
             fit
             for
             feeding
             ;
             and
             Anubis
             a
             dog
             was
             sett
             up
             in
             another
             province
             ,
             to
             signifie
             that
             it
             was
             a
             woody
             country
             ,
             and
             the
             like
             .
             There
             were
             also
             images
             set
             upon
             the
             tombs
             and
             monuments
             of
             famous
             dead
             men
             as
             the
             statue
             dedicated
             to
             〈◊〉
             ,
             and
             
               Minos
               ,
               and
            
             this
             because
             they
             were
             too
             much
             addicted
             to
             their
             senses
             :
             and
             partly
             to
             please
             their
             Princes
             ,
             and
             to
             keep
             their
             remembrance
             ,
             as
             of
             Belus
             for
             his
             vertue
             ,
             of
             Minos
             for
             his
             justice
             :
             and
             to
             this
             observance
             they
             were
             afterward
             necessarily
             enforced
             ,
             by
             edicts
             of
             Princes
             .
             And
             thus
             much
             for
             their
             original
             before
             Christ.
             
          
           
             Now
             since
             the
             time
             of
             Christ
             they
             begin
             to
             differ
             ,
             and
             a
             special
             thing
             in
             the
             controversy
             ,
             wherewith
             they
             think
             to
             lash
             us
             ,
             is
             this
             ,
             shew
             us
             (
             say
             they
             )
             when
             images
             came
             up
             first
             ,
             that
             we
             may
             know
             their
             original
             ,
             and
             when
             there
             was
             any
             edict
             against
             them
             .
          
           
             There
             's
             nothing
             more
             easy
             then
             to
             shew
             their
             original
             for
             Jreneus
             (
             wholived
             not
             long
             after
             the
             Apostles
             times
             in
             the
             second
             century
             )
             maketh
             mention
             of
             the
             〈◊〉
             
             of
             the
             Gnosticks
             and
             Epiphanius
             (
             among
             other
             of
             the
             Heresies
             he
             wrote
             of
             )
             speaketh
             
             of
             the
             same
             error
             and
             saith
             ,
             that
             Carpocras
             (
             an
             Alexandrian
             )
             was
             the
             first
             brocher
             of
             it
             ,
             one
             of
             whose
             errors
             was
             ,
             that
             they
             had
             the
             images
             of
             Christ
             ,
             Saint
             Paul
             
             and
             Saint
             Peter
             &c.
             
             Which
             they
             said
             and
             pretended
             to
             be
             made
             by
             Pilate
             .
             
          
           
             So
             〈◊〉
             sheweth
             that
             the
             
               Collyridians
               .
               valentinians
            
             ,
             and
             others
             erected
             images
             in
             honour
             of
             the
             Virgin
             Mary
             ,
             and
             speaketh
             against
             them
             ,
             that
             vsed
             to
             offer
             to
             her
             
             such
             outward
             reverence
             in
             their
             gestures
             ,
             as
             was
             due
             onely
             to
             God.
             By
             which
             we
             may
             conclude
             ,
             that
             Hereticks
             were
             the
             first
             introducers
             of
             religious
             worship
             of
             images
             in
             the
             church
             .
          
           
             The
             occasions
             of
             their
             use
             of
             images
             for
             religious
             worship
             ,
             were
             four
             ,
             whereof
             two
             began
             to
             take
             root
             in
             the
             times
             of
             persecution
             .
             The
             other
             two
             when
             the
             church
             was
             in
             peace
             .
          
           
             
               1.
               
               The
               first
               ,
               as
               Saint
               Augustine
               saith
               ,
               was
               by
               the
               policy
               of
               the
               2.
               former
               hereticks
               ,
               
               as
               also
               of
               the
               Manichees
               ,
               
                 ut
                 concilient
                 〈◊〉
                 Paganorum
              
               ,
               to
               ingratiate
               themselves
               with
               the
               Pagans
               ,
               and
               therefore
               
                 Aequiores
                 sunt
                 simulachris
                 ut
                 misereantar
              
               ,
               the
               hereticks
               shew
               themselves
               (
               saith
               he
               )
               better
               friends
               to
               images
               then
               we
               ,
               to
               make
               the
               Heathen
               Idolaters
               in
               their
               persecutions
               more
               savorable
               to
               them
               then
               to
               us
               .
               So
               the
               first
               was
               their
               policy
               .
            
             
               2.
               
               The
               second
               was
               ,
               in
               
                 memoriam
                 defunctorum
              
               to
               preserve
               the
               memory
               of
               their
               deceased
               friends
               .
               It
               seemes
               by
               a
               prohibition
               in
               the
               law
               ,
               that
               men
               of
               old
               for
               the
               love
               
               they
               bare
               to
               their
               dead
               friends
               ,
               and
               in
               expression
               of
               their
               grief
               for
               the
               losse
               of
               them
               ,
               and
               lastly
               to
               preserve
               their
               memory
               )
               vsed
               to
               cut
               their
               flesh
               ,
               and
               print
               marks
               with
               hot
               irons
               upon
               some
               parts
               of
               their
               bodies
               ,
               which
               might
               continue
               there
               and
               put
               them
               in
               minde
               of
               such
               friends
               ,
               for
               whose
               sakes
               they
               made
               those
               marks
               as
               long
               as
               they
               lived
               ,
               whereupon
               God
               prohibited
               such
               unlawlull
               acts
               there
               ;
               and
               the
               Apostle
               also
               in
               the
               new
               Testament
               gives
               charge
               that
               men
               should
               not
               sorrow
               in
               that
               extremity
               ,
               the
               
               Heathen
               did
               ,
               that
               had
               no
               hope
               of
               the
               resurrection
               .
               This
               extremity
               of
               passion
               in
               them
               ,
               made
               them
               also
               make
               use
               of
               another
               way
               to
               preserve
               the
               memory
               of
               their
               friends
               deceased
               ,
               which
               was
               by
               setting
               up
               of
               their
               images
               .
            
          
           
             Saint
             Chrysostome
             reporteth
             of
             one
             Melesius
             a
             Bishop
             of
             Constantinople
             a
             very
             godly
             and
             learned
             man
             ,
             that
             he
             was
             so
             well
             beloved
             of
             the
             Citizens
             ,
             and
             Clergy
             ,
             as
             that
             after
             his
             death
             ,
             every
             man
             got
             his
             Picture
             (
             to
             preserve
             his
             memory
             )
             in
             their
             rings
             and
             afterwards
             into
             their
             parlours
             .
             And
             thus
             by
             degrees
             (
             as
             may
             be
             seen
             in
             Epiphanius
             )
             Images
             were
             removed
             ,
             into
             their
             Pretoria
             judgement
             places
             ,
             and
             thence
             into
             
             market
             places
             ,
             from
             thence
             (
             as
             appeareth
             by
             the
             fifth
             counsel
             of
             Carthage
             )
             into
             high
             wayes
             afterwards
             into
             church-yards
             (
             as
             it
             is
             in
             the
             second
             coun
             .
             of
             Nice
             )
             from
             whence
             
             they
             came
             to
             the
             church
             walls
             and
             so
             atlast
             by
             the
             figure
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             up
             to
             the
             altar
             .
             Here
             
             was
             
               magnum
               ex
               〈◊〉
               ;
               sed
               ex
               malis
               principiis
               .
            
             These
             were
             the
             first
             two
             occasions
             1.
             
             A
             〈◊〉
             to
             have
             the
             good
             wil
             of
             the
             heathen
             .
             2.
             
             Extraordinary
             sorrow
             for
             the
             dead
             .
          
           
             Now
             after
             ,
             in
             the
             pacee
             of
             the
             church
             ,
             there
             fell
             out
             two
             other
             causes
          
           
             
               1.
               
               First
               wealth
               .
               When
               the
               Christians
               ,
               after
               the
               persecution
               ,
               began
               to
               grow
               rich
               ,
               they
               were
               desirous
               that
               their
               churches
               should
               be
               as
               rich
               as
               themselves
               .
               To
               this
               purpose
               ,
               
               there
               is
               extant
               an
               Epistle
               in
               the
               second
               counsel
               of
               Nice
               .
               of
               a
               noble
               man
               of
               Syria
               to
               one
               Nilus
               .
               This
               great
               man
               had
               built
               a
               Church
               for
               the
               Christians
               ,
               and
               not
               content
               ,
               that
               it
               should
               remain
               onely
               with
               white
               walls
               ,
               determined
               to
               have
               all
               Gods
               creatures
               painted
               upon
               them
               ,
               and
               acquainting
               Nilus
               with
               his
               intent
               ,
               was
               perswaded
               by
               him
               to
               content
               himself
               with
               the
               simplenesse
               of
               the
               Christian
               Churches
               in
               other
               places
               :
               but
               if
               he
               would
               needs
               have
               it
               painted
               ,
               I
               think
               (
               saith
               he
               )
               it
               were
               best
               to
               paint
               the
               story
               of
               the
               Bible
               ,
               for
               that
               will
               be
               more
               seemly
               ,
               and
               better
               then
               the
               pictures
               of
               birds
               and
               beasts
               ,
               &c.
               
               So
               that
               one
               occasion
               was
               ,
               that
               in
               those
               times
               ,
               by
               reason
               of
               their
               wealth
               they
               desired
               to
               please
               their
               eyes
               .
            
             
               2.
               
               The
               other
               cause
               may
               be
               ,
               the
               idlenesse
               ,
               absence
               ,
               or
               ignorance
               of
               their
               Pastors
               ,
               (
               as
               it
               is
               said
               in
               the
               same
               place
               of
               Paulinus
               Bishop
               of
               Nola
               in
               Campania
               ,
               who
               having
               occasion
               to
               travail
               into
               Syria
               and
               Egypt
               ,
               and
               having
               none
               to
               preach
               to
               his
               people
               ,
               till
               his
               return
               ,
               he
               thought
               good
               (
               because
               he
               would
               have
               something
               to
               teach
               them
               in
               his
               absence
               )
               to
               paint
               the
               whole
               story
               of
               the
               Bible
               on
               the
               walls
               of
               his
               Church
               ;
               so
               that
               their
               preachers
               were
               none
               other
               but
               painted
               walls
               .
               But
               this
               is
               no
               way
               to
               be
               commended
               in
               him
               ,
               and
               the
               〈◊〉
               proved
               accordingly
               .
               For
               it
               fell
               out
               ,
               that
               forwant
               of
               better
               teachers
               ,
               the
               people
               became
               ignorant
               :
               and
               because
               their
               Pastors
               became
               but
               
               dumb
               Images
               ,
               therefore
               dumb
               Images
               became
               their
               Pastors
               .
               And
               thus
               much
               for
               the
               four
               occasions
               of
               introducing
               Images
               .
            
          
           
             This
             Commandment
             was
             divided
             in
             the
             beginning
             into
             1.
             a
             Charge
             ,
             2.
             and
             a
             Penalty
             .
             The
             charge
             was
             two
             fold
             ,
             1.
             
             
               Non
               facies
            
             ,
             thou
             shalt
             not
             make
             .
             The
             manner
             must
             be
             of
             Gods
             prescribing
             .
             2.
             
             
               Non
               adorabis
            
             ,
             Thou
             shalt
             not
             worship
             .
             That
             's
             our
             behaviour
             .
             In
             the
             first
             ,
             there
             is
             a
             restraint
             ,
             as
             well
             of
             the
             Exemplum
             ,
             or
             Sampler
             ,
             in
             these
             words
             ,
             sculptile
             or
             Imago
             ;
             as
             of
             the
             Exemplar
             ,
             the
             Pattern
             in
             these
             words
             ,
             In
             things
             above
             ,
             in
             the
             earth
             beneath
             ,
             or
             in
             the
             waters
             ,
             &c.
             
          
           
             1.
             
             The
             Example
             was
             of
             two
             sorts
             .
             1.
             
             Either
             particular
             ,
             and
             at
             that
             time
             most
             usual
             ,
             as
             Sculptile
             ,
             a
             graven
             Image
             ,
             and
             yet
             so
             ,
             as
             whatsoever
             else
             is
             of
             the
             same
             kinde
             ,
             whether
             
               fusile
               ,
               ductile
            
             ,
             or
             conflatile
             ,
             there
             were
             words
             in
             the
             Law
             to
             reach
             every
             one
             of
             them
             ,
             which
             was
             the
             cause
             ,
             that
             God
             so
             enlarged
             himself
             ,
             by
             thirteen
             words
             .
             2.
             
             Or
             secondly
             ,
             to
             remove
             all
             occasion
             of
             quarrelling
             ,
             God
             did
             expresse
             his
             meaning
             ,
             by
             the
             word
             or
             common
             name
             Temunah
             ,
             or
             Col-temunah
             ,
             all
             likenesse
             ,
             or
             similitude
             whatsoever
             ,
             which
             condemneth
             the
             Metaphysicall
             notions
             abstracted
             from
             all
             matter
             ,
             and
             in
             the
             matter
             ,
             all
             kinde
             of
             similitudes
             ,
             either
             Images
             ,
             Idols
             true
             or
             phantasticall
             ,
             are
             comprehended
             under
             the
             word
             Temunah
             ,
             as
             
               Arias
               Montanus
            
             and
             Pagnine
             testifie
             .
             And
             for
             further
             exposition
             of
             this
             ,
             there
             was
             added
             ,
             the
             glosse
             of
             Moses
             and
             Christ
             ,
             one
             out
             of
             Deuteronomy
             ,
             and
             the
             other
             
             out
             of
             Saint
             John
             ,
             concerning
             the
             general
             restraint
             of
             this
             with
             diverse
             other
             
             reasons
             .
          
           
             2.
             
             Now
             for
             the
             Exemplar
             or
             pattern
             ,
             we
             shewed
             ,
             that
             the
             prohibition
             was
             necessary
             ,
             because
             there
             's
             nothing
             but
             the
             brain
             of
             man
             had
             abused
             it
             ,
             to
             the
             dishonour
             of
             God
             :
             as
             appeared
             in
             diverse
             things
             ,
             which
             men
             worshipped
             in
             Heaven
             ,
             in
             Earth
             ,
             and
             in
             the
             Waters
             .
          
           
             Thence
             we
             came
             to
             the
             particular
             question
             about
             Images
             ,
             wherein
             we
             handled
             three
             points
             ,
             1.
             what
             might
             be
             alledged
             out
             of
             the
             Scripture
             for
             them
             ,
             2.
             
             Secondly
             ,
             what
             reasons
             there
             were
             for
             them
             ,
             3.
             and
             lastly
             ,
             by
             what
             means
             ,
             and
             upon
             what
             occasions
             ,
             they
             were
             brought
             into
             the
             Church
             .
          
           
             1.
             
             For
             the
             first
             .
             In
             the
             Rhemish
             Testament
             ,
             they
             can
             finde
             no
             one
             place
             in
             the
             New
             Testament
             for
             them
             ,
             but
             one
             ,
             and
             that
             in
             the
             Hebrews
             ;
             that
             over
             the
             Ark
             
             were
             the
             Cherubims
             ,
             and
             that
             is
             taken
             out
             of
             the
             Old
             Testament
             .
             So
             that
             they
             
             must
             needs
             confesse
             ,
             there
             be
             none
             in
             the
             New.
             And
             in
             the
             Old
             ,
             this
             of
             the
             Cherubims
             ,
             
             and
             that
             of
             the
             fiery
             Serpent
             ,
             is
             all
             they
             can
             shew
             for
             it
             .
             Unto
             both
             which
             our
             answer
             may
             be
             as
             before
             ,
             and
             especially
             that
             which
             Tertullian
             hath
             ,
             that
             this
             is
             general
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             thou
             shalt
             not
             make
             any
             similitude
             .
             They
             are
             priviledges
             and
             prerogatives
             which
             belong
             onely
             to
             God
             ,
             which
             we
             may
             do
             ,
             as
             well
             as
             the
             Israelites
             ,
             if
             we
             have
             the
             like
             command
             with
             them
             .
             
               Generi
               per
               speciem
               non
               derogatur
            
             ,
             the
             species
             can
             derogate
             nothing
             from
             the
             genus
             .
             If
             they
             can
             shew
             any
             prescript
             ,
             or
             command
             for
             worshipping
             of
             Images
             ,
             let
             them
             worship
             them
             .
          
           
             Again
             the
             ends
             of
             both
             those
             examples
             ,
             were
             otherwise
             then
             theirs
             :
             for
             the
             end
             of
             the
             Cherubim
             ,
             was
             not
             to
             represent
             God
             ,
             but
             onely
             to
             be
             in
             a
             place
             of
             
             the
             Tabernacle
             ,
             from
             whence
             God
             would
             give
             all
             his
             answers
             .
             And
             the
             Brazen
             Serpent
             ,
             the
             end
             of
             it
             was
             to
             heal
             those
             ,
             which
             were
             stung
             with
             fiery
             serpents
             :
             therefore
             these
             two
             places
             make
             nothing
             for
             the
             worshipping
             of
             Images
             .
             Besides
             we
             see
             ,
             that
             when
             the
             brazen
             serpent
             began
             to
             be
             abused
             ,
             how
             Hezekiah
             dealt
             with
             it
             ,
             He
             brake
             in
             pieces
             the
             brazen
             serpent
             ,
             which
             Moses
             had
             
             made
             ,
             saith
             the
             text
             :
             which
             sheweth
             plainly
             ,
             what
             little
             affinity
             it
             had
             with
             the
             Commandement
             .
             And
             so
             had
             the
             Cherubims
             been
             used
             ,
             if
             they
             had
             been
             abused
             by
             the
             people
             :
             but
             God
             had
             taken
             order
             for
             that
             ,
             for
             none
             could
             come
             unto
             them
             but
             the
             High
             Priest
             ,
             and
             he
             but
             once
             a
             year
             .
          
           
             2.
             
             For
             the
             Reasons
             ,
             they
             were
             said
             to
             be
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             affection
             of
             sense
             ,
             
             which
             was
             not
             onely
             in
             the
             Israelites
             ,
             but
             in
             the
             Apostles
             ,
             and
             in
             Moses
             himself
             :
             I
             beseech
             thee
             (
             saith
             he
             to
             God
             )
             shew
             me
             thy
             glory
             :
             but
             he
             obtained
             nothing
             ,
             but
             the
             sight
             of
             his
             back
             parts
             :
             But
             this
             carnality
             is
             condemned
             
             by
             the
             Apostle
             ,
             not
             onely
             in
             respect
             of
             the
             people
             of
             God
             ,
             whom
             this
             affection
             caused
             to
             draw
             all
             thinges
             to
             Idolatry
             ,
             but
             even
             of
             the
             Heathen
             also
             .
             
          
           
             
               S.
               Augustine
            
             saith
             ,
             that
             Varro
             observed
             many
             inconveniences
             in
             religion
             to
             arise
             
             by
             bringing
             in
             of
             Images
             ,
             and
             his
             reason
             was
             ,
             
               Deos
               facile
               posse
               in
               simulachrorum
               stoliditate
               contemni
            
             ;
             the
             gods
             might
             soon
             grow
             into
             contempt
             ,
             by
             the
             foolishnesse
             of
             Images
             .
          
           
             We
             Likewise
             shewed
             ,
             that
             nimium
             ,
             too
             much
             ,
             was
             a
             broad
             way
             to
             superstition
             ,
             and
             that
             it
             was
             a
             vain
             assertion
             of
             theirs
             ,
             that
             there
             can
             be
             no
             
               nimium
               in
               religione
            
             ,
             no
             superfluity
             in
             religion
             .
             Against
             which
             opinion
             ,
             
               S.
               Augustine
            
             opposeth
             ,
             and
             saith
             ,
             
             That
             we
             may
             as
             well
             bring
             a
             rock
             into
             the
             Church
             ,
             as
             other
             resemblances
             ,
             because
             that
             did
             represent
             Christ
             too
             .
          
           
             3.
             
             The
             last
             was
             ,
             by
             what
             means
             and
             occasions
             ,
             when
             ,
             and
             by
             whom
             Images
             were
             
             introduced
             into
             the
             Church
             .
             This
             we
             shewed
             out
             of
             Irenaeus
             ,
             the
             Images
             of
             Christ
             ,
             and
             the
             Apostles
             ,
             by
             the
             Gnostiques
             :
             the
             image
             of
             the
             Virgin
             Mary
             (
             out
             of
             Epiphanius
             )
             by
             the
             Collyridians
             .
          
           
             The
             occasions
             were
             four
             .
             1.
             
             The
             policy
             of
             the
             Hereticks
             ,
             to
             make
             the
             Heathen
             more
             favourable
             and
             inclinable
             to
             them
             .
             2.
             
             Extraordinary
             grief
             for
             friends
             departed
             .
             3.
             
             The
             wealth
             of
             the
             Church
             .
             4.
             
             The
             idlenesse
             of
             the
             Ministers
             .
             These
             were
             said
             to
             be
             the
             causes
             of
             Images
             .
             So
             much
             for
             the
             recapitulation
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               What
               the
               Romanists
               alledge
               out
               of
               the
               Fathers
               ,
               ancient
               Liturgies
               and
               Councels
               for
               Images
               .
               Add.
               13.
               
               Of
               S.
               Chrysostomes
               Liturgy
               .
               Add.
               14.
               
               Of
               the
               second
               Nicene
               Council
               .
               The
               words
               mistaken
               in
               the
               capitular
               of
               Charls
               the
               great
               ,
               and
               in
               the
               Synod
               of
               Franckford
               and
               Paris
               .
               Testimonies
               of
               the
               Fathers
               against
               Images
               .
            
          
           
             NOw
             ,
             for
             the
             more
             full
             handling
             of
             this
             Question
             ,
             let
             us
             see
             what
             can
             be
             said
             further
             for
             Images
             ,
             out
             of
             the
             ancient
             Fathers
             and
             Councils
             .
             Their
             Fathers
             are
             either
             true
             ,
             or
             counterfeit
             .
             Their
             true
             Fathers
             are
             ,
             
               S.
               Basile
            
             and
             Eusebius
             only
             .
             And
             that
             saying
             of
             Basile
             which
             deceived
             Aquinas
             and
             the
             Schoolmen
             ,
             
             is
             this
             ,
             That
             the
             honor
             due
             to
             the
             Abstract
             ,
             redoundeth
             to
             the
             Pattern
             :
             and
             this
             speech
             Aquinas
             urgeth
             for
             honour
             to
             be
             done
             to
             Images
             .
             But
             he
             speaketh
             there
             of
             this
             Conclusion
             ,
             that
             Christ
             is
             to
             be
             worshipped
             equally
             with
             the
             Father
             ,
             out
             of
             the
             Hebrews
             ,
             where
             Christ
             is
             called
             ,
             
               Character
               substantiae
               Patris
            
             ,
             the
             expresse
             Image
             of
             the
             Father
             ;
             and
             such
             an
             Image
             we
             acknowledge
             must
             be
             honoured
             ;
             and
             
             if
             they
             can
             shew
             us
             such
             another
             Image
             among
             theirs
             ,
             as
             Christ
             was
             of
             the
             Father
             ,
             we
             will
             accept
             of
             it
             ,
             and
             worship
             it
             .
          
           
             The
             second
             that
             is
             urged
             ,
             is
             Eusebius
             in
             his
             〈◊〉
             to
             Paulinus
             Bishop
             of
             Tyre
             ,
             and
             in
             his
             Epistle
             to
             Constantia
             the
             〈◊〉
             ,
             set
             down
             in
             the
             second
             Council
             of
             Ephesus
             ,
             where
             he
             speaks
             of
             an
             Image
             
             of
             Christ
             ,
             set
             up
             by
             some
             of
             the
             Gentiles
             ,
             for
             the
             cure
             he
             wrought
             upon
             the
             Syrophoenician
             woman
             ,
             which
             maketh
             little
             for
             them
             ;
             for
             what
             reason
             is
             it
             to
             say
             ,
             That
             the
             Gentiles
             did
             honour
             Christ
             so
             ,
             therefore
             Christians
             ought
             to
             do
             the
             same
             :
             besides
             it
             is
             plain
             ,
             that
             Eusebius
             was
             no
             Patron
             of
             Images
             ,
             through
             all
             his
             writings
             .
          
           
             
               1.
               
               Their
               counterfeit
               Fathers
               ,
               are
               
                 〈◊〉
                 ,
                 Damasus
              
               ,
               and
               Chrysostome
               .
               Out
               of
               Athanasius
               ,
               in
               a
               certain
               absurd
               book
               ,
               not
               his
               own
               ,
               but
               one
               that
               goes
               under
               his
               name
               ,
               they
               tell
               of
               a
               Crucifix
               that
               wrought
               miracles
               :
               now
               it
               is
               easy
               to
               be
               known
               ,
               whether
               this
               book
               were
               his
               ,
               or
               not
               ,
               to
               any
               that
               shall
               read
               it
               :
               nay
               at
               at
               the
               reading
               of
               one
               of
               the
               first
               periods
               ,
               he
               will
               say
               ,
               that
               it
               is
               so
               far
               from
               being
               made
               by
               Athanasius
               ,
               as
               that
               it
               was
               not
               written
               by
               any
               man
               of
               common
               sense
               .
            
             
               2.
               
               Such
               another
               is
               that
               of
               〈◊〉
               in
               his
               Pentificale
               ,
               in
               the
               life
               of
               Silvester
               :
               There
               is
               no
               more
               to
               be
               said
               of
               this
               ,
               but
               
                 Noveris
                 ,
                 oderis
              
               ,
               know
               them
               ,
               and
               you
               will
               never
               like
               them
               .
               Read
               the
               Treatises
               themselves
               .
            
             
               3.
               
               Concerning
               Chrysostomes
               Liturgie
               ,
               Jewel
               observes
               in
               one
               passage
               .
               An
               Emperor
               is
               prayed
               for
               by
               name
               ,
               that
               lived
               600
               years
               and
               moe
               after
               the
               death
               of
               Chrysostome
               :
               for
               they
               prayed
               for
               Alexius
               the
               Emperor
               and
               Empresse
               (
               who
               lived
               anno
               1180
               )
               whereas
               Chrysostome
               died
               in
               the
               last
               year
               of
               the
               Emperor
               Arcadius
               ,
               which
               was
               anno
               408.
               
            
          
           
             
               This
               shews
               that
               some
               things
               have
               been
               added
               to
            
             Chrysostomes
             
               〈◊〉
               in
               after
               times
               ,
               and
               that
               therefore
               this
               ,
            
             
             
               as
               all
               the
               other
               ancient
               Liturgies
               have
               been
               altered
               since
               their
               first
               composing
               ,
               but
               to
               deny
               the
               substance
               of
               it
               to
               be
            
             Chrysostomes
             ,
             
               is
               contrary
               to
               the
               testimony
               and
               practise
               of
               all
               the
               Greek
               Church
               ,
               and
               therefore
               was
               never
               intended
               by
               this
               learned
               Author
               ,
               who
               was
               a
               great
               honourer
               of
               Antiquity
               .
            
          
           
             They
             have
             but
             one
             Council
             for
             them
             :
             which
             is
             the
             second
             Nicene
             Council
             ,
             the
             gatherer
             whereof
             ,
             was
             Irene
             the
             Empresse
             .
             She
             was
             a
             heathen
             borne
             ,
             daughter
             to
             an
             Emperour
             of
             Tartary
             ,
             nouzled
             up
             in
             Paganisme
             from
             her
             birth
             ,
             and
             afterwards
             matching
             with
             Leo
             the
             fourth
             ,
             Father
             to
             Constantine
             the
             Emperour
             ,
             she
             was
             converted
             ,
             and
             after
             the
             Emperour
             Leo's
             death
             ,
             in
             the
             minority
             of
             her
             son
             ,
             ruled
             with
             him
             ,
             and
             called
             this
             Council
             .
             Constantine
             at
             the
             first
             seemed
             not
             to
             oppose
             her
             ,
             but
             after
             ,
             when
             he
             came
             to
             some
             understanding
             ,
             he
             refused
             to
             admit
             of
             Images
             ,
             but
             she
             being
             too
             potent
             for
             him
             ,
             cast
             him
             in
             prison
             ,
             and
             put
             out
             both
             his
             eyes
             ;
             whereby
             you
             may
             see
             ,
             that
             she
             was
             a
             woman
             without
             natural
             
             affection
             .
          
           
             The
             chief
             men
             at
             this
             Council
             ,
             were
             Tarasius
             Patriarch
             of
             Constantinople
             ,
             and
             
               John
               Legate
            
             of
             the
             East
             Churches
             .
             The
             first
             had
             bin
             a
             Lay
             man
             and
             a
             Courtier
             ,
             all
             his
             life
             ,
             till
             a
             year
             before
             the
             Council
             called
             ,
             and
             (
             as
             he
             confest
             of
             himself
             )
             never
             intended
             matter
             of
             religion
             till
             a
             yeer
             before
             :
             and
             sor
             John
             ,
             we
             need
             no
             other
             witnesse
             for
             him
             ,
             but
             the
             testimony
             of
             the
             Patriarch
             of
             Antioch
             ,
             who
             sent
             him
             
             to
             the
             Council
             ,
             which
             was
             ,
             that
             he
             was
             a
             good
             devout
             man
             ,
             but
             of
             no
             great
             learning
             .
             The
             like
             may
             be
             said
             of
             Theodosius
             ,
             and
             Constantine
             ,
             who
             ruled
             the
             Council
             :
             and
             it
             may
             be
             truely
             averred
             ,
             that
             in
             any
             one
             Council
             ,
             there
             were
             never
             such
             a
             sort
             of
             simple
             men
             ,
             in
             respect
             of
             their
             gifts
             ,
             nor
             more
             evil
             disposed
             in
             regard
             of
             their
             boldnesse
             ,
             and
             attempts
             ,
             presuming
             above
             their
             gifts
             .
             There
             is
             not
             in
             all
             
               Durands
               rationale
               scripturae
            
             worse
             alledged
             ,
             nor
             more
             fabulous
             narrations
             in
             the
             Legend
             ,
             then
             in
             this
             second
             Council
             of
             Nice
             .
             There
             may
             be
             gathered
             out
             of
             it
             ,
             ten
             absurd
             conclusions
             :
             and
             that
             which
             maketh
             up
             all
             ,
             there
             were
             in
             it
             such
             errours
             ,
             as
             they
             themselves
             could
             not
             defend
             .
             In
             the
             fifth
             Action
             there
             is
             this
             conclusion
             ,
             That
             Angels
             have
             bodily
             substances
             :
             and
             in
             another
             ,
             that
             Christ
             was
             born
             in
             the
             five
             thousand
             and
             first
             year
             of
             the
             world
             :
             in
             another
             ,
             that
             Honorius
             the
             Pope
             was
             a
             Monothelite
             ,
             and
             therefore
             an
             Anathema
             denounced
             against
             him
             ;
             for
             which
             the
             Romanists
             cry
             out
             ,
             that
             the
             Council
             was
             corrupt
             in
             all
             those
             places
             .
             Lastly
             ,
             the
             Council
             is
             ranker
             on
             their
             side
             ,
             and
             sayes
             more
             then
             they
             would
             .
             
               Non
               sunt
               duae
               adorationes
               ,
               sed
               una
               &
               eadem
               :
               adoratur
               prototypus
               &
               Idolum
               ,
            
             the
             adorations
             of
             Idols
             and
             prototypes
             are
             not
             two
             but
             one
             adoration
             .
             And
             a
             worse
             then
             this
             ,
             
               Idem
               Imaginibus
               honor
               debetur
               ,
               qui
               &
               beatae
               Trinitati
               ,
            
             the
             same
             honour
             is
             due
             to
             Images
             ,
             as
             is
             to
             the
             bles
             .
             sed
             Trinity
             .
          
           
             It
             is
             true
             the
             words
             of
             the
             Council
             are
             so
             recited
             
               in
               capitulam
               Caroli
               magni
               ,
               lib.
               3.
               
               cap.
               17.
               
            
             and
             that
             the
             Synods
             of
             Frankford
             and
             Paris
             ,
             thereupon
             condemned
             that
             opinion
             ,
             and
             that
             justly
             ,
             if
             they
             had
             held
             it
             :
             but
             it
             is
             as
             true
             ,
             that
             they
             were
             deceived
             by
             a
             false
             translation
             of
             the
             Acts
             of
             the
             second
             Nicene
             Council
             into
             Latine
             ,
             wherein
             the
             words
             were
             so
             rendred
             ,
             when
             as
             indeed
             the
             words
             are
             ,
             as
             appears
             in
             the
             Greek
             ,
             
               Actione
               tertia
               Synodi
               :
               suscipiens
               &
               cum
               honore
               amplectans
               sanctas
               &
               venerabiles
               imagines
               :
               adorationem
               vero
               latriae
               ,
               soli
               superstantiali
               ac
               vivificae
               Trinitati
               defero
               ,
            
             which
             words
             are
             directly
             contrary
             to
             what
             was
             charged
             upon
             them
             by
             those
             Synods
             .
          
           
             Now
             what
             may
             be
             said
             on
             our
             parts
             ,
             is
             this
             .
          
           
             1.
             
             First
             ,
             
               Aelius
               Lampridius
            
             ,
             a
             Heathen
             Historian
             ,
             reports
             ;
             that
             the
             Emperour
             Adrian
             in
             his
             affection
             to
             the
             Christians
             ,
             built
             a
             Temple
             for
             them
             ,
             (
             according
             to
             the
             manner
             of
             the
             Romane
             Temples
             )
             which
             was
             bare
             ,
             without
             ornaments
             ,
             having
             a
             roof
             to
             defend
             them
             from
             the
             injury
             of
             the
             weather
             onely
             ,
             which
             notwithstanding
             was
             afterward
             denyed
             to
             them
             by
             the
             Senate
             ,
             and
             grew
             into
             such
             contempt
             among
             the
             Heathen
             ,
             that
             thereof
             arose
             a
             proverb
             among
             them
             ,
             that
             if
             any
             of
             the
             Gentiles
             
             built
             a
             bare
             Temple
             ,
             it
             was
             called
             
               Templum
               Adriani
               ,
               Adrians
            
             Temple
             ,
             because
             it
             was
             inornate
             .
          
           
             
               1.
               
               Concerning
               the
               Fathers
               ,
               you
               may
               hear
               their
               opinions
               .
               And
               first
               ,
               Ireneus
               doth
               utterly
               disallow
               the
               Images
               of
               Christ
               ,
               and
               the
               Apostles
               ,
               which
               Carpocras
               ,
               and
               the
               Gnostiques
               said
               they
               had
               from
               Pilate
               .
            
             
               2.
               
               
                 Clemens
                 Alexandrinus
              
               ,
               in
               his
               Paraenesis
               goeth
               further
               ,
               (
               if
               not
               too
               far
               )
               Nobis
               
               
                 vetitum
                 est
                 fallacem
                 hanc
                 artem
                 pingendi
                 exercere
                 .
              
               He
               is
               so
               far
               from
               favouring
               Images
               ,
               that
               he
               would
               have
               the
               lawful
               use
               of
               the
               art
               of
               painting
               utterly
               taken
               away
               .
               For
               his
               opinion
               he
               alledgeth
               this
               Commandment
               :
               but
               doth
               not
               well
               to
               presse
               it
               against
               the
               lawful
               use
               of
               painting
               .
            
             
               3.
               
               Thirdly
               Tertullian
               saith
               ,
               
                 Nos
                 adoramus
                 ,
                 oculis
                 in
                 coelum
                 sublatis
                 ,
                 non
                 ad
                 imagines
                 &
                 picturas
                 intentis
                 ,
              
               we
               adore
               with
               our
               eyes
               fixt
               on
               heaven
               ,
               not
               bent
               upon
               images
               and
               pictures
               .
            
             
               4.
               
               
                 Origen
                 .
                 〈◊〉
                 nobis
                 〈◊〉
                 quod
                 non
                 habemus
                 altaria
                 ,
                 &
                 imagines
                 ,
                 profitemur
                 ,
                 Celsus
              
               objects
               gainst
               us
               ,
               that
               we
               have
               neither
               altars
               nor
               Images
               ,
               and
               we
               〈◊〉
               we
               have
               not
               .
            
             
               5.
               
               Fiftly
               
                 Arnobius
                 Objicis
                 nobis
                 imagines
                 ,
                 quid
                 hae
                 ,
                 nisi
                 vilissima
                 fabrorum
                 opera
                 ?
              
               thou
               objectest
               against
               us
               images
               ,
               and
               what
               are
               they
               ,
               but
               the
               most
               base
               work
               of
               Artificers
               ?
               especially
               thus
               abused
               .
            
             
               6.
               
               Sixtly
               
                 〈◊〉
                 .
                 Non
                 est
                 dubium
                 ,
                 quin
                 religio
                 nulla
                 sit
                 ,
                 ubi
                 simulacrum
                 est
                 .
              
               It
               is
               without
               doubt
               ,
               that
               where
               Images
               are
               ,
               there
               is
               no
               religion
               .
            
             
               7.
               
               Seventhly
               ,
               〈◊〉
               in
               a
               Panegyrck
               to
               Paulinus
               ,
               and
               an
               Epistle
               to
               Constantia
               the
               Empresse
               ,
               sets
               down
               in
               the
               second
               Ephesine
               Council
               .
               That
               she
               must
               now
               require
               no
               Image
               of
               Christ
               ,
               as
               he
               is
               man
               ,
               because
               now
               as
               he
               is
               man
               ,
               his
               glory
               is
               much
               more
               then
               when
               he
               was
               in
               the
               Mount
               ,
               and
               yet
               there
               the
               Apostles
               were
               not
               able
               to
               behold
               him
               ,
               much
               lesse
               then
               ,
               can
               his
               glory
               ,
               as
               he
               is
               now
               ,
               be
               expressed
               .
               
               And
               therefore
               ,
               the
               Fathers
               in
               the
               first
               Ephesine
               Council
               ,
               pronounce
               ,
               
                 Anathema
                 sit
              
               
               
                 qui
                 Christum
                 ullo
                 modo
                 dividit
              
               ,
               let
               him
               be
               accursed
               that
               divides
               Christ.
               Now
               if
               they
               give
               unto
               Christ
               an
               image
               as
               he
               is
               man
               ,
               and
               not
               as
               he
               is
               God
               ,
               they
               divide
               him
               ,
               and
               as
               
                 S.
                 Augustine
              
               saith
               ,
               
                 omnino
                 errare
                 meruerunt
                 ,
                 qui
                 Christum
                 non
                 in
                 divinis
                 codicibus
                 ,
              
               
               
                 sed
                 in
                 pictis
                 parictibus
                 quaeri
                 voluerunt
                 ,
              
               they
               deserve
               to
               erre
               ,
               that
               will
               seek
               Christ
               ,
               not
               in
               books
               divinely
               inspired
               ,
               but
               on
               painted
               walls
               .
            
             
               8.
               
               Eightly
               
                 Ambrose
                 .
                 Nescit
                 Ecclesia
                 nostra
                 inanes
                 Ideas
                 ,
                 &
                 vanas
                 〈◊〉
              
               
               figuras
               ,
               our
               Church
               knows
               no
               vain
               shapes
               ,
               or
               figures
               of
               Images
               .
            
             
               9.
               
               
                 Jerome
                 .
                 Nos
                 unam
                 tantam
                 veneramur
                 imaginem
                 ,
                 Jesum
                 nempe
                 Christum
                 ,
                 qui
                 est
              
               
               
                 Imago
                 Dei
                 Patris
              
               ,
               we
               worship
               one
               onely
               Image
               ,
               Jesus
               Christ
               ,
               who
               is
               the
               Image
               of
               his
               Father
               .
               And
               hereupon
               it
               is
               ,
               that
               Erasmus
               saith
               ,
               that
               till
               Jerome
               was
               dead
               ,
               there
               
               was
               no
               images
               received
               .
            
             
               10.
               
               Epiphan
               .
               is
               an
               author
               that
               they
               cannot
               abide
               ,
               because
               in
               an
               Epistle
               of
               his
               to
               John
               Bishop
               of
               Jerusalem
               ,
               he
               saith
               ,
               that
               coming
               into
               a
               temple
               that
               had
               an
               Image
               ,
               he
               rent
               the
               vail
               ,
               and
               pulled
               down
               the
               Image
               ,
               affirming
               that
               it
               was
               against
               Scripture
               .
            
             
               11.
               
               Augustine
               being
               told
               as
               it
               seemeth
               (
               by
               the
               Manichees
               )
               that
               some
               Christians
               
               began
               to
               worship
               Images
               ,
               answers
               ,
               
                 Novi
                 in
                 Ecclesia
                 nostra
                 esse
                 adoratores
                 Imaginum
                 ,
                 &
                 sepulchrorum
                 ,
                 sed
                 isti
                 professionis
                 suae
                 vim
                 nesciunt
                 ,
                 &c.
                 
              
               I
               know
               there
               are
               some
               in
               our
               Church
               ,
               that
               worship
               images
               and
               sepulchres
               ,
               but
               these
               men
               know
               not
               the
               strength
               and
               force
               of
               their
               profession
               .
               And
               in
               another
               place
               speaking
               against
               those
               that
               said
               Christ
               wrote
               certain
               books
               of
               Magick
               when
               he
               was
               in
               Egypt
               ,
               he
               saith
               ,
               
                 Sic
                 enim
              
               
               
                 errare
                 meruerunt
                 ,
                 &c.
              
               as
               before
               is
               mentioned
               .
            
          
           
             After
             (
             when
             the
             first
             five
             hundred
             years
             were
             expired
             )
             there
             was
             some
             better
             hold
             for
             them
             ,
             but
             yet
             there
             were
             gain-sayers
             ;
             Cerenus
             the
             Bishop
             opposed
             them
             .
             In
             the
             sixth
             and
             seventh
             centuries
             were
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Champions
             about
             Idols
             ,
             Combatants
             both
             for
             and
             against
             them
             ,
             and
             about
             anno
             800.
             they
             got
             sure
             footing
             ,
             but
             were
             not
             generally
             received
             ,
             till
             the
             second
             Nicene
             Council
             ;
             for
             Clandius
             Bishop
             of
             Taurinum
             
             stood
             against
             them
             ,
             saying
             ,
             
               Amplexi
               sunt
               idolatriam
               permutatam
            
             ,
             that
             the
             Christians
             embraced
             the
             same
             Idolatry
             with
             the
             Gentiles
             ,
             but
             onely
             that
             it
             was
             changed
             somewhat
             in
             name
             .
             But
             in
             these
             times
             
               Constantius
               ,
               Copronymus
               ,
               Leo
            
             the
             fourth
             ,
             and
             Philippicus
             the
             〈◊〉
             ,
             set
             themselves
             against
             them
             .
             So
             that
             this
             
             worshipping
             of
             images
             ,
             had
             entrance
             about
             these
             times
             ,
             but
             never
             got
             sound
             footing
             till
             the
             second
             Council
             of
             Nice
             .
          
           
             But
             we
             have
             diverse
             Councils
             for
             us
             .
             The
             second
             Ephesine
             ,
             and
             those
             at
             Constantinople
             ,
             
             under
             Leo
             the
             1.
             and
             Constantine
             the
             2.
             
             At
             Eliberis
             ,
             where
             Osvis
             was
             President
             ,
             in
             which
             was
             one
             Canon
             ,
             
               Placuit
               picturas
               in
               Ecclesia
               esse
               non
               debere
               ,
               ne
               quod
               colitur
               aut
               adoratur
               ,
               in
               parietibus
               de
               pingatur
               ,
            
             that
             pictures
             ought
             not
             to
             be
             in
             the
             Church
             ,
             nor
             
             any
             thing
             be
             painted
             on
             the
             walls
             ,
             lest
             it
             be
             worshipped
             or
             adored
             .
             The
             like
             at
             Carthage
             
             the
             5.
             at
             which
             August
             .
             was
             present
             .
             And
             lastly
             at
             Frankfurt
             under
             Charles
             the
             great
             ,
             the
             Emperour
             .
             So
             much
             for
             the
             controversy
             of
             Images
             .
             Now
             for
             our
             Rules
             .
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               The
               five
               Rules
               of
               extent
               for
               expounding
               this
               Commandment
               .
               Of
               the
               affirmative
               part
               of
               it
               .
               In
               Gods
               outward
               worship
               are
               two
               things
               :
               1.
               the
               substance
               :
               2.
               the
               ceremony
               .
               The
               first
               consists
               of
               1.
               
               Preaching
               .
               Addition
               15.
               
               How
               preaching
               is
               a
               part
               of
               Gods
               worship
               .
               2.
               
               Prayer
               .
               3.
               
               Sacraments
               .
               Addition
               16.
               
               The
               Eucharist
               considered
               as
               a
               Sacrament
               and
               a
               Sacrifice
               4.
               
               Discipline
               .
            
          
           
             THe
             first
             rule
             is
             ,
             That
             not
             onely
             that
             which
             is
             here
             expressed
             is
             forbidden
             ,
             but
             all
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             things
             of
             the
             same
             nature
             ,
             and
             kinde
             also
             ;
             as
             our
             own
             inventions
             ,
             neglecting
             
             what
             God
             commands
             ,
             or
             being
             contrary
             thereto
             .
             
               S.
               Jerome
            
             saith
             ,
             God
             saith
             well
             ,
             
               Quae
               fecerunt
               sibi
               ,
               non
               quae
               fecit
               Deus
               ,
            
             that
             which
             they
             themselves
             ,
             and
             not
             God
             made
             .
             They
             received
             them
             not
             of
             God
             ,
             but
             they
             were
             forgers
             of
             them
             themselves
             .
             And
             the
             rule
             of
             the
             Fathers
             is
             ,
             
               Idola
               Ethnicorum
               exceperunt
               hereses
               Christianorum
            
             ,
             the
             heresies
             of
             Christians
             ,
             which
             changed
             and
             innovated
             the
             outward
             worship
             of
             God
             ,
             succeeded
             or
             came
             in
             upon
             the
             Idols
             of
             the
             Pagans
             ,
             meaning
             the
             external
             worship
             of
             the
             Hereticks
             .
          
           
           
             2.
             
             The
             second
             rule
             reaches
             
               vsque
               ad
               cor
            
             ,
             looke
             to
             the
             fountain
             the
             heart
             ,
             that
             that
             be
             not
             infected
             .
             The
             fancy
             must
             be
             restrained
             ,
             the
             conceits
             that
             rise
             in
             the
             brain
             ,
             concerning
             Gods
             substance
             ,
             unreverently
             attributing
             to
             it
             ,
             a
             bodily
             shape
             ,
             as
             Serapion
             the
             Monk
             did
             .
             
               Reliquorum
               praeceptorum
               concupiscentiae
               sistendae
               in
               Corde
               ,
               hujus
               vero
               secundi
               in
               cerebro
               ,
            
             the
             lusts
             that
             breake
             the
             other
             Commandments
             ,
             are
             to
             be
             stopt
             and
             supprest
             in
             the
             heart
             ,
             but
             these
             in
             the
             brain
             .
          
           
             3.
             
             The
             third
             rule
             is
             ,
             that
             the
             means
             which
             bring
             in
             false
             worship
             are
             here
             forbidden
             ,
             and
             they
             are
             four
             ,
             whereof
             we
             have
             spoken
             formerly
             .
          
           
             4.
             
             The
             fourth
             rule
             is
             about
             the
             signes
             ,
             for
             if
             it
             be
             true
             ,
             as
             the
             Apostle
             hath
             it
             ,
             
             that
             we
             must
             hate
             even
             the
             garments
             that
             are
             spotted
             by
             idols
             ,
             no
             question
             but
             we
             must
             do
             the
             like
             to
             the
             pillers
             ,
             whereon
             they
             stand
             which
             are
             defiled
             as
             well
             as
             the
             
             garment
             ,
             for
             God
             commanded
             that
             there
             be
             not
             so
             much
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             piller
             ,
             basis
             or
             
             statue
             raised
             for
             them
             .
             And
             in
             another
             place
             God
             protesteth
             ,
             that
             the
             silver
             and
             gold
             ,
             the
             materialls
             whereof
             they
             are
             made
             ,
             are
             abomination
             to
             him
             ,
             and
             therefore
             
             commandeth
             them
             ,
             to
             burn
             them
             ,
             lest
             they
             be
             snared
             with
             them
             .
             Nor
             must
             any
             groves
             be
             planted
             whereby
             they
             might
             have
             occasion
             to
             set
             them
             up
             ,
             for
             not
             onely
             they
             ,
             but
             even
             the
             high
             places
             ,
             whereon
             they
             were
             planted
             ,
             were
             abominable
             .
             and
             therefore
             it
             is
             ,
             that
             through
             the
             story
             of
             the
             kings
             ,
             it
             is
             laid
             as
             an
             imputation
             to
             them
             ,
             that
             they
             digged
             not
             down
             the
             high
             places
             ,
             though
             they
             had
             taken
             away
             the
             Idols
             .
             So
             that
             these
             things
             which
             seem
             good
             of
             themselves
             ,
             are
             condemned
             ,
             because
             they
             had
             some
             semblance
             or
             shew
             of
             symbolizing
             with
             the
             Heathen
             Idolaters
             .
             Therefore
             are
             we
             to
             have
             no
             conceites
             of
             our
             own
             tending
             that
             way
             ,
             and
             
             though
             there
             might
             be
             a
             good
             intent
             in
             saving
             the
             best
             sheep
             and
             oxen
             ,
             yet
             because
             it
             came
             within
             the
             compasse
             of
             
               facis
               tibi
            
             ,
             when
             God
             had
             expresly
             forbidden
             it
             ,
             therefore
             God
             abhorres
             it
             .
          
           
             5.
             
             We
             are
             not
             onely
             commanded
             not
             to
             use
             images
             to
             the
             dishonour
             of
             God
             our selves
             ,
             but
             to
             do
             our
             best
             to
             hinder
             others
             too
             ;
             not
             to
             steale
             them
             as
             Rachel
             did
             (
             for
             that
             means
             is
             not
             commendable
             )
             but
             to
             deprive
             others
             of
             them
             by
             all
             lawful
             
             means
             as
             Jacob
             did
             with
             the
             idols
             among
             his
             own
             houshold
             which
             he
             took
             and
             buried
             under
             an
             oak
             .
             Gen.
             34.
             4.
             
             Had
             not
             the
             altar
             which
             the
             two
             Tribes
             and
             a
             half
             erected
             ,
             bin
             onely
             for
             a
             Testimonie
             and
             remembrance
             to
             the
             Lord
             ,
             but
             for
             sacrifice
             ,
             
             the
             other
             Tribes
             would
             have
             demolished
             it
             ,
             or
             else
             much
             blood
             would
             have
             bin
             shed
             about
             it
             .
             And
             thus
             much
             for
             the
             Negative
             part
             of
             the
             Commandment
             what
             we
             are
             prohibited
             .
             Now
             for
             the
             Affirmative
             part
             of
             Gods
             outward
             worship
             what
             we
             are
             Commanded
             .
          
           
             Of
             the
             affirmative
             part
             of
             this
             Commandment
             .
             
          
           
             And
             this
             is
             in
             few
             words
             set
             down
             by
             the
             Apostle
             .
             All
             things
             must
             be
             done
             according
             
             to
             the
             patterne
             shewed
             in
             the
             Mount
             in
             Gods
             outward
             worship
             .
             Now
             as
             Moses
             had
             this
             commendation
             from
             God
             himselfe
             ,
             that
             he
             was
             faithful
             in
             every
             
             point
             to
             follow
             his
             pattern
             ,
             so
             hath
             Christ
             also
             the
             like
             commendation
             .
             Christ
             is
             said
             
             to
             be
             ,
             as
             faithfull
             as
             Moses
             ,
             and
             therefore
             his
             Pattern
             is
             to
             be
             as
             precisely
             followed
             by
             us
             .
             Saint
             〈◊〉
             in
             his
             sermon
             to
             the
             people
             ,
             that
             came
             to
             see
             a
             Cripple
             cured
             and
             
               S.
               Steven
            
             
             in
             his
             Apology
             for
             himself
             .
             being
             accused
             of
             blasphemy
             ,
             quot
             the
             prophecy
             of
             Moses
             ,
             concerning
             Christ.
             A
             prophet
             shal
             the
             Lord
             thy
             God
             raise
             unto
             thee
             ,
             from
             the
             midst
             
             of
             thee
             of
             thy
             brethren
             like
             to
             me
             ,
             unto
             him
             ye
             shall
             hearken
             .
             And
             therefore
             whatsoever
             
             he
             shall
             command
             us
             we
             must
             observe
             to
             do
             it
             ,
             not
             alter
             or
             change
             any
             thing
             of
             it
             ,
             nor
             leave
             any
             part
             undone
             ,
             that
             is
             of
             what
             he
             hath
             expresly
             appointed
             ,
             but
             in
             such
             things
             as
             he
             hath
             left
             to
             the
             liberty
             of
             his
             Church
             ,
             being
             guided
             by
             his
             spirit
             ,
             and
             enabled
             by
             his
             authority
             ,
             in
             such
             things
             which
             tend
             to
             the
             better
             observance
             of
             his
             ordinances
             ,
             and
             are
             no
             way
             contrary
             thereto
             or
             corruptive
             of
             them
             ,
             to
             obey
             his
             Church
             is
             to
             obey
             him
             .
             Luke
             10.
             
          
           
             In
             the
             external
             worship
             of
             God
             ,
             we
             are
             to
             consider
             two
             things
             .
             1.
             
             The
             Substance
             ,
             2.
             
             The
             Ceremony
             .
             
          
           
             The
             substance
             consists
             of
             four
             parts
             .
             1.
             
             Preaching
             .
             2.
             
             Prayer
             .
             3.
             
             Sacraments
             .
             4.
             
             Discipline
             .
             
          
           
             1.
             
             For
             preaching
             .
             It
             is
             a
             substantial
             and
             essential
             part
             of
             Gods
             worship
             .
             
          
           
             Preaching
             is
             a
             duty
             of
             perpetual
             necessity
             under
             the
             gospel
             ,
             and
             may
             in
             a
             general
             sense
             be
             styled
             a
             part
             of
             Gods
             worship
             ,
             as
             reading
             the
             Scriptures
             ,
             catechizing
             ,
             and
             other
             wayes
             of
             instruction
             may
             ,
             because
             by
             publick
             declaring
             Gods
             will
             ,
             and
             setting
             〈◊〉
             
             his
             excellent
             nature
             ,
             with
             his
             great
             works
             and
             benefits
             to
             us
             ,
             as
             motives
             of
             obedience
             ,
             some
             publike
             honour
             redounds
             to
             God
             ,
             and
             therefore
             the
             Casuists
             refer
             preaching
             to
             the
             duty
             of
             publike
             praising
             ,
             or
             lauding
             God
             ,
             which
             is
             properly
             a
             part
             of
             Gods
             worship
             ;
             as
             
               Reginald
               .
               prax
               .
               lib.
               18.
               tract
               .
               2.
               cap.
               19.
               
            
             So
             Fileucius
             and
             others
             ;
             but
             in
             a
             strict
             and
             proper
             sense
             ,
             it
             is
             not
             part
             of
             Gods
             worship
             ,
             as
             Prayer
             ,
             and
             Praises
             are
             ,
             for
             the
             immediate
             object
             of
             these
             is
             God
             ,
             and
             their
             immediate
             end
             is
             Gods
             honour
             ;
             but
             the
             immediate
             object
             of
             preaching
             are
             the
             men
             to
             whom
             we
             preach
             ,
             and
             their
             instruction
             how
             to
             worship
             and
             serve
             God
             ,
             is
             the
             immediate
             and
             proper
             end
             of
             Preaching
             ;
             and
             so
             these
             differ
             ,
             as
             the
             means
             and
             the
             end
             .
          
           
             Preaching
             is
             of
             great
             Antiquity
             .
             He
             preached
             to
             the
             spirits
             that
             are
             in
             prison
             .
             1.
             
             Before
             the
             Law.
             Noah
             was
             a
             Preacher
             .
             2.
             
             Under
             the
             Law.
             Moses
             enjoyned
             the
             Priests
             
             to
             gather
             the
             people
             together
             ,
             men
             and
             women
             ,
             to
             hear
             and
             learn
             ,
             &c.
             And
             
             
               S.
               James
            
             tells
             us
             ,
             that
             Moses
             had
             in
             every
             City
             them
             that
             preached
             every
             Sabbath-day
             .
             And
             the
             Priests
             office
             was
             ,
             to
             teach
             ,
             to
             burn
             incense
             ,
             and
             to
             offer
             sacrifice
             .
             
          
           
             3.
             
             In
             the
             time
             of
             the
             Prophets
             ,
             Esay
             speaketh
             of
             preaching
             good
             tidings
             ,
             and
             
             the
             Prophet
             Jonah
             was
             sent
             to
             preach
             to
             Ninive
             .
             And
             the
             prophet
             David
             professed
             ,
             
             that
             he
             had
             preached
             the
             righteousnes
             of
             God
             in
             the
             great
             congregation
             .
             His
             Son
             
             Solomon
             also
             was
             entituled
             by
             the
             name
             Preacher
             .
          
           
             4.
             
             This
             continued
             to
             the
             time
             of
             the
             second
             Temple
             .
             Ezra
             stood
             upon
             a
             pulpit
             of
             
             wood
             ,
             and
             preached
             to
             the
             people
             .
             5.
             
             In
             Christs
             time
             ,
             he
             not
             only
             preached
             himself
             ,
             
             but
             gave
             a
             Commission
             to
             his
             disciples
             to
             preach
             to
             all
             the
             world
             ,
             which
             they
             did
             ,
             every
             
             where
             ,
             as
             it
             is
             in
             the
             end
             of
             Saint
             Marks
             Gospel
             .
             Saint
             Philip
             preached
             to
             the
             Eunuch
             .
             and
             Saint
             Paul
             not
             onely
             preached
             ,
             as
             you
             may
             see
             in
             divers
             places
             ,
             but
             
             makes
             it
             an
             ordinance
             of
             God
             ,
             to
             save
             them
             that
             beleeve
             .
             So
             that
             this
             we
             see
             ,
             hath
             bin
             a
             substantial
             part
             of
             Gods
             external
             worship
             in
             all
             ages
             .
          
           
             2.
             
             For
             prayer
             ,
             or
             invocation
             ,
             which
             the
             Prophet
             calls
             
               vitulos
               labiorum
            
             ,
             the
             calves
             
             of
             our
             lipps
             ,
             it
             consists
             of
             two
             parts
             .
             1.
             
             Petition
             .
             2.
             
             Thanksgiving
             ,
             and
             this
             hath
             
             bin
             of
             great
             antiquity
             also
             .
             1.
             
             Before
             the
             flood
             ,
             many
             100.
             years
             ,
             there
             is
             mention
             made
             of
             invocation
             of
             the
             name
             of
             
               〈◊〉
               ,
               which
               some
               learned
               n
               en
               refer
               to
               publick
               formes
            
             
             
               of
               worship
               or
               liturgies
               then
               vsed
               ,
               as
               Drusius
               .
            
             2.
             
             After
             the
             flood
             ,
             Abraham
             prayed
             for
             Abimelech
             ,
             and
             〈◊〉
             servant
             ,
             for
             his
             good
             successe
             .
             Aaron
             and
             Moses
             prayed
             for
             Pharoah
             .
             3.
             
             When
             the
             church
             was
             gathered
             together
             ,
             the
             Ark
             nor
             the
             army
             never
             
             
             removed
             or
             stood
             still
             ,
             without
             prayer
             .
             Ther
             's
             a
             set
             forme
             of
             blessing
             the
             people
             by
             the
             priest
             ,
             with
             invocation
             ,
             set
             down
             in
             the
             same
             book
             of
             〈◊〉
             .
             Solomon
             
             at
             the
             dedication
             of
             the
             Temple
             ,
             vsed
             a
             prayer
             ,
             and
             therefore
             the
             Church
             is
             called
             
             
             the
             house
             of
             prayer
             ,
             by
             the
             Prophet
             ,
             which
             place
             ,
             our
             Saviour
             cited
             ,
             when
             he
             
             drove
             the
             buyers
             and
             sellers
             out
             of
             the
             Temple
             .
             Lastly
             we
             have
             a
             set
             form
             of
             prayer
             composed
             by
             our
             Saviour
             ,
             upon
             the
             petition
             of
             the
             disciples
             .
          
           
             2.
             
             The
             other
             .
             Thanksgiving
             .
             We
             see
             it
             vsed
             also
             ,
             before
             the
             flood
             ,
             by
             Abrahams
             
             
             servant
             ,
             when
             he
             had
             finished
             his
             busines
             successefully
             .
             And
             we
             finde
             this
             duty
             
             commanded
             by
             God
             himself
             ,
             afterwards
             ,
             Moses
             had
             a
             set
             form
             of
             thanksgiving
             
             after
             the
             deliverance
             of
             the
             people
             from
             the
             Egyptians
             ,
             And
             King
             David
             in
             many
             
             places
             commends
             this
             part
             of
             prayer
             highly
             ,
             and
             penned
             a
             set
             form
             of
             it
             in
             a
             psalm
             
             which
             he
             entituleth
             ,
             a
             〈◊〉
             or
             song
             for
             the
             sabbath
             day
             .
             Solomon
             his
             son
             in
             the
             time
             
             of
             the
             first
             Temple
             practized
             it
             ,
             and
             so
             did
             the
             people
             ,
             vsing
             one
             of
             King
             Davids
             
             psalms
             ,
             the
             burden
             whereof
             (
             as
             we
             may
             so
             speak
             )
             was
             ,
             for
             his
             mercy
             endureth
             
             for
             ever
             .
             Ezra
             also
             vsed
             it
             ,
             after
             the
             building
             of
             the
             second
             Temple
             ,
             together
             with
             
             
             the
             priests
             and
             people
             .
             So
             did
             our
             Saviour
             .
             I
             thank
             thee
             o
             father
             &c.
             
             In
             the
             time
             
             of
             the
             Gospel
             they
             sung
             a
             psalm
             .
             Lastly
             ,
             it
             was
             not
             onely
             practized
             by
             the
             Apostle
             ,
             
             as
             you
             may
             see
             in
             many
             places
             ,
             I
             thank
             God
             through
             Jesus
             Christ
             ,
             and
             thanks
             be
             to
             
             God
             &c.
             but
             commended
             by
             him
             to
             others
             ,
             speak
             to
             your selves
             in
             psalms
             and
             Hymns
             &c.
             as
             unto
             the
             Philippians
             :
             where
             he
             joyns
             both
             〈◊〉
             of
             this
             duty
             in
             one
             verse
             in
             every
             thing
             by
             prayer
             and
             supplication
             ,
             with
             thanksgiving
             let
             your
             request
             be
             made
             known
             to
             God.
             And
             (
             to
             omit
             many
             others
             )
             in
             the
             Epistle
             to
             the
             Hebrews
             ,
             giving
             thanks
             i
             called
             the
             sacrifice
             of
             praise
             .
          
           
             3.
             
             As
             the
             word
             is
             Gods
             speech
             to
             us
             ,
             and
             Invocation
             ours
             to
             him
             ,
             so
             the
             sacraments
             
             are
             the
             Covenants
             between
             God
             and
             us
             .
             Such
             are
             the
             type
             of
             circumcision
             ,
             instead
             whereof
             Baptism
             succeded
             ;
             and
             the
             type
             of
             the
             Passeover
             ,
             instead
             whereof
             we
             have
             the
             Lords
             supper
             .
             And
             these
             two
             only
             we
             receive
             as
             sacraments
             generally
             necessarily
             
             for
             all
             .
             But
             for
             our
             justification
             in
             thispoint
             
               S.
               Augustine
            
             saith
             upon
             the
             words
             of
             
             Saint
             John
             ,
             cited
             out
             of
             the
             institution
             of
             the
             Passeover
             [
             A
             bone
             of
             him
             shall
             not
             be
             
             
             broken
             ]
             
               vnus
               emilitibus
               &c.
            
             
             A
             souldier
             with
             a
             speare
             pierced
             his
             side
             ,
             and
             forthwith
             came
             out
             of
             it
             water
             and
             blood
             ,
             which
             are
             the
             two
             Sacraments
             of
             the
             church
             
             our
             mother
             .
             And
             in
             another
             place
             .
             
               Quedam
               pauca
               pro
               multis
               &c.
            
             The
             Lord
             ,
             and
             Apostilical
             
             doctrine
             ,
             hath
             left
             to
             us
             a
             few
             in
             stead
             of
             many
             ,
             and
             those
             easy
             to
             be
             kept
             ,
             most
             excellent
             to
             the
             understanding
             ,
             and
             most
             pious
             to
             be
             observed
             ,
             the
             Sacrament
             of
             Baptisme
             ,
             and
             the
             celebration
             of
             the
             body
             and
             blood
             of
             the
             Lord.
             
          
           
             1.
             
             The
             first
             .
             Baptisme
             is
             so
             necessary
             a
             Badg
             for
             a
             Christian
             ,
             that
             he
             cannot
             be
             
             
             without
             it
             .
             Saint
             Augustine
             saith
             ,
             
               sic
               accipiendum
               est
               &c.
            
             
             That
             which
             the
             Apostle
             saith
             ,
             is
             thus
             to
             be
             understood
             ,
             that
             by
             the
             lavacre
             of
             〈◊〉
             ,
             and
             the
             word
             of
             sanctificational
             former
             sinns
             of
             the
             regenerate
             are
             cleansed
             and
             healed
             ,
             and
             not
             onely
             
             all
             sinns
             are
             remitted
             in
             Baptisme
             but
             those
             also
             which
             are
             afterward
             contracted
             by
             humane
             ignorance
             and
             infirmity
             :
             and
             in
             another
             place
             .
             
               Dimittitur
               eis
               regeneratione
               spirituli
               quod
               traxerunt
               (
               ut
               〈◊〉
               dixi
               )
               ex
               adami
               generatione
               carnali
               .
            
             By
             this
             spiritual
             regeneration
             (
             as
             I
             have
             often
             said
             )
             whatsoever
             they
             have
             drawn
             from
             Adams
             carnal
             generation
             ,
             is
             forgiven
             them
             .
          
           
             And
             this
             Sacrament
             ,
             is
             a
             service
             of
             faith
             .
             For
             though
             children
             baptized
             cannot
             be
             properly
             said
             to
             beleeve
             of
             themselves
             ,
             by
             reason
             of
             their
             minority
             :
             yet
             are
             they
             beleevers
             ,
             by
             their
             fidejussores
             ,
             or
             Godfathers
             ,
             and
             Godmothers
             ,
             and
             parents
             ,
             who
             present
             them
             ,
             and
             desire
             to
             have
             them
             baptized
             in
             the
             faith
             of
             Christ
             ,
             and
             received
             into
             the
             Church
             :
             as
             were
             the
             Jews
             children
             by
             circumcision
             .
             
               Inter
               credentes
            
             (
             saith
             
             Saint
             
               Augustine
               )
               〈◊〉
               populos
               baptizatos
               〈◊〉
               ,
               nec
               judicare
               aliter
               ullo
               modo
               audebis
               ,
               si
               nonvis
               esse
               apertus
               haereticus
               .
            
             Thou
             art
             to
             repute
             little
             children
             ,
             that
             are
             
             Christened
             ,
             among
             beleevers
             ,
             nor
             must
             thou
             dare
             to
             judge
             otherwise
             ,
             if
             thou
             wilt
             not
             be
             an
             open
             heretick
             .
             And
             in
             the
             same
             place
             .
             
               Absit
               ut
               dicam
               ,
               non
               credentes
               infantes
               &c.
            
             God
             forbid
             ,
             that
             I
             should
             call
             Infants
             unbeleevers
             ,
             I
             have
             disputed
             it
             before
             .
             They
             beleeved
             by
             another
             ,
             and
             offended
             by
             another
             ,
             It
             is
             said
             ,
             They
             beleeve
             ,
             and
             it
             is
             enough
             to
             make
             them
             of
             the
             number
             of
             the
             faithful
             ,
             that
             are
             baptized
             .
             This
             hath
             the
             authority
             of
             the
             Church
             and
             the
             Canon
             founded
             upon
             the
             truth
             ,
             obtained
             .
          
           
             2.
             
             The
             other
             ,
             the
             Lords
             supper
             ,
             is
             a
             substantial
             part
             of
             our
             servicetoo
             .
             For
             in
             it
             is
             a
             whole
             Oblation
             of
             our selves
             ,
             souls
             ,
             and
             bodies
             ,
             to
             be
             a
             reasonable
             ,
             holy
             ,
             and
             lively
             sacrifice
             to
             God
             ,
             as
             we
             acknowledge
             in
             our
             liturgy
             .
             In
             it
             we
             acknowledge
             ,
             confesse
             ,
             bewaile
             ,
             and
             repent
             us
             of
             our
             sinnes
             ,
             which
             cost
             our
             Saviour
             his
             most
             precious
             blood
             ,
             to
             make
             attonement
             for
             them
             .
             And
             in
             it
             ,
             we
             professe
             ,
             that
             we
             are
             in
             love
             with
             God
             and
             our
             Neighbours
             ,
             which
             is
             the
             fulfilling
             of
             the
             Law.
             
             
          
           
             
               Herein
               is
               a
               commemoration
               of
               that
               sacrifice
               which
               Christ
               offered
               for
               us
               upon
               the
            
             
             
               Crosse
               ,
               in
               which
               respect
               it
               may
               be
               called
               a
               sacrifice
               ,
               for
               as
               our
               reverend
               author
               else
               where
               speaks
               ,
               The
               Eucharist
               ever
               was
               ,
               and
               by
               us
               is
               considered
               both
               as
               a
               sacrament
               and
               a
               sacrifice
               .
               A
               sacrifice
               is
               onely
               proper
               and
               appliable
               to
               〈◊〉
               worship
               &c.
               
               In
               a
               word
               we
               hold
               with
               Saint
            
             Augustine
             de
             Civit.
             lib.
             17.
             
             Chap.
             20.
             
             Hujus
             sacrificii
             caro
             et
             sanguis
             ante
             adventum
             Christi
             per
             victimas
             similitudine
             promittebatur
             ,
             in
             passione
             Christi
             per
             ipsam
             veritatem
             reddebatur
             ,
             post
             adventum
             Christi
             per
             sacramentum
             memoriae
             celebratur
             .
             
               Answer
               to
            
             Card.
             Perron
             p.
             6.
             7.
             
          
           
             And
             lastly
             ,
             by
             it
             we
             offer
             a
             most
             acceptable
             sacrifice
             ,
             and
             service
             to
             God
             ,
             of
             thanksgiving
             
             (
             this
             Sacrament
             being
             called
             Eucharistia
             ,
             which
             signifies
             so
             much
             )
             for
             bestowing
             so
             great
             a
             blessing
             upon
             u
             ,
             whereby
             every
             faithful
             Communicant
             is
             strengthened
             in
             the
             faith
             of
             Christ.
             Therefore
             ,
             
               Accedens
               debet
               esse
               plenus
               sanctitate
            
             ,
             he
             that
             comes
             to
             it
             ,
             ought
             to
             be
             as
             holy
             as
             he
             may
             ,
             for
             all
             our
             services
             to
             God
             are
             to
             be
             done
             in
             purity
             (
             which
             is
             true
             internal
             worship
             )
             and
             with
             decency
             (
             which
             is
             external
             )
             and
             both
             these
             make
             that
             compleat
             holinesse
             ,
             which
             becometh
             Gods
             house
             .
             
          
           
             4.
             
             The
             last
             part
             of
             the
             substance
             in
             the
             external
             wórship
             of
             God
             is
             Discipline
             by
             
             which
             men
             are
             regulated
             in
             the
             fear
             and
             service
             of
             God.
             This
             we
             finde
             commanded
             .
             Mat.
             18.
             15.
             16.
             
             &c.
             John
             20.
             22.
             
             Executed
             extraordinarily
             Act.
             5.
             4.
             
             By
             Saint
             Peter
             ,
             ordnarily
             ,
             1
             Cor.
             5.
             3.
             
             By
             
               S.
               Paul
            
             ,
             and
             Rules
             set
             down
             for
             the
             ordering
             of
             it
             ,
             1
             Tim.
             5.
             
             It
             is
             as
             Barnard
             saith
             ,
             the
             yoke
             to
             keep
             us
             within
             the
             bounds
             of
             Order
             ,
             and
             (
             as
             
               Cyprian
               )
               Custos
               spei
               ,
               et
               retinaculnm
               fidei
               ,
            
             a
             preserver
             of
             hope
             and
             stay
             of
             faith
             .
             Saint
             Augustine
             
             
             affirmes
             ,
             that
             it
             brings
             delinquents
             to
             repentance
             ,
             whereby
             they
             recover
             that
             ,
             which
             they
             had
             lost
             ,
             by
             their
             〈◊〉
             .
             For
             it
             is
             sure
             enough
             ,
             that
             the
             Church
             of
             God
             hath
             in
             it
             of
             all
             sorts
             .
             Strong
             and
             weak
             ,
             good
             ,
             and
             bad
             .
             Corn
             ,
             and
             chaffe
             ,
             
             vessels
             of
             gold
             ,
             and
             silver
             ,
             of
             wood
             ,
             and
             earth
             ,
             and
             therefore
             hath
             need
             of
             some
             
             thing
             to
             cleanse
             the
             floore
             ,
             and
             to
             sever
             the
             corn
             from
             tares
             and
             to
             prune
             bad
             succors
             from
             the
             vine
             .
             And
             this
             the
             Church
             doth
             by
             Discipline
             ,
             and
             Censure
             ,
             which
             all
             that
             live
             within
             the
             Church
             must
             either
             willingly
             submit
             to
             ,
             or
             else
             be
             forced
             to
             obedience
             .
             
               Quicunque
               Dei
               〈◊〉
               jam
               sibi
               nota
               non
               facit
               ,
               et
               corripi
               non
               vult
               ,
               etiam
            
             
             
               propterea
               corripiendus
               est
               ,
               quia
               corripi
               non
               vult
               .
            
             Saith
             Augustine
             .
             He
             that
             knoweth
             
             the
             will
             of
             God
             and
             doth
             it
             not
             ,
             nor
             will
             submit
             to
             correction
             ,
             is
             to
             be
             corrected
             even
             for
             that
             ,
             because
             he
             refuseth
             correction
             .
             But
             there
             are
             a
             sort
             of
             people
             (
             and
             ever
             hath
             bin
             )
             that
             cry
             out
             against
             discipline
             as
             a
             tyrannical
             burden
             imposed
             upon
             the
             conscience
             :
             Saint
             Augustine
             tells
             of
             such
             as
             these
             which
             were
             in
             his
             time
             .
             
               Multi
               sunt
            
             
             
               qui
               sanae
               doctrinae
               adversantur
               ,
               justitiam
               〈◊〉
               ,
               et
               disciplinam
               imperium
               esse
               judicant
               &c.
            
             There
             are
             many
             that
             oppose
             sound
             doctrine
             ,
             finde
             fault
             with
             justice
             ,
             and
             account
             discipline
             ,
             as
             a
             thing
             imperious
             ,
             and
             ascribe
             moderate
             correction
             ,
             to
             an
             act
             of
             pride
             :
             whereas
             there
             can
             be
             nothing
             imperious
             ,
             but
             that
             which
             is
             commanded
             unjustly
             ,
             nor
             can
             any
             thing
             be
             more
             properly
             termed
             Pride
             ,
             then
             the
             contempt
             of
             discipline
             .
          
           
             But
             howsoever
             we
             esteeme
             of
             it
             ,
             it
             is
             neither
             unjust
             ,
             nor
             new
             .
             We
             finde
             it
             commanded
             
             by
             our
             Saviour
             ,
             
               Dic
               Ecclesiae
            
             .
             Tell
             it
             to
             the
             Church
             .
             And
             Saint
             Paul
             gave
             
             order
             to
             deliver
             the
             incestuous
             person
             to
             Satan
             ,
             that
             his
             spirit
             might
             be
             saved
             :
             which
             is
             the
             true
             end
             of
             discipline
             .
             And
             in
             divers
             other
             places
             ,
             he
             gives
             order
             ,
             for
             care
             to
             be
             
             had
             that
             discipline
             fal
             not
             to
             the
             ground
             .
             Be
             ready
             to
             revenge
             all
             disobedience
             :
             and
             Corripite
             
             inquietos
             .
             Warne
             or
             rebuke
             the
             unruly
             .
             To
             Timothy
             he
             prescribes
             many
             rules
             concerning
             it
             ,
             and
             among
             them
             ,
             Them
             that
             sinne
             ,
             rebuke
             before
             all
             ,
             that
             others
             
             
             also
             may
             fear
             .
             Whereupon
             Saint
             Augustine
             saith
             ,
             sinne
             must
             be
             punished
             ,
             that
             the
             party
             punished
             may
             be
             thereby
             amended
             ,
             or
             else
             that
             others
             thereby
             may
             be
             terrified
             from
             offending
             in
             the
             like
             manner
             .
             And
             upon
             Saint
             Pauls
             words
             [
             put
             that
             
             wicked
             person
             from
             among
             you
             ]
             he
             saith
             .
             
               Ex
               quo
               appare
               ,
               ut
               qui
               aliquid
               tale
               commisit
               ,
               〈◊〉
               dignus
               sit
               .
               Hoc
               enim
               nunc
               agit
               〈◊〉
               in
               excommunicatione
               ,
               quod
               agebat
               in
               veteri
               Testamento
               interfectione
               .
            
             The
             Church
             doth
             now
             that
             by
             Excommunication
             ,
             which
             the
             church
             in
             the
             old
             Testament
             did
             ,
             by
             putting
             to
             death
             .
             And
             therefore
             
             to
             conclude
             this
             point
             
               Disciplina
               Ecclesiae
               dormire
               non
               debet
            
             ,
             the
             Discipline
             of
             the
             church
             ought
             not
             to
             sleep
             .
          
        
         
           
             CHAP.
             V
          
           
             
               Of
               Ceremonies
               in
               Gods
               worship
               .
               The
               vse
               of
               them
               .
               4.
               〈◊〉
               to
               be
               observed
               about
               them
               .
               The
               means
               of
               preserving
               Gods
               worship
               .
               The
               signes
               .
               Addition
               17.
               
               Concerning
               customs
               and
               traditions
               of
               the
               church
               .
               The
               6.
               rule
               of
               causing
               others
               to
               keep
               this
               Commandment
               .
            
          
           
             THe
             second
             general
             ,
             considerable
             in
             the
             external
             worship
             of
             God
             are
             ceremonies
             (
             not
             Jewish
             but
             Christian
             )
             which
             how
             soever
             they
             are
             (
             by
             some
             that
             either
             well
             weigh
             them
             not
             or
             by
             others
             ,
             possessed
             with
             a
             spirit
             of
             opposition
             )
             accounted
             Antichristian
             ,
             and
             repugnant
             to
             the
             word
             of
             God
             ,
             and
             therfore
             to
             be
             abolished
             out
             of
             the
             church
             :
             yet
             in
             the
             judgement
             of
             moderate
             and
             well
             affected
             men
             ,
             nay
             of
             al
             men
             that
             are
             not
             sowred
             with
             the
             leaven
             of
             schisme
             or
             〈◊〉
             they
             are
             reputed
             no
             〈◊〉
             part
             of
             this
             external
             duty
             ,
             for
             they
             which
             are
             versed
             in
             the
             ancient
             story
             of
             the
             church
             cannot
             but
             confesse
             ,
             that
             in
             all
             ages
             before
             Popery
             had
             its
             birth
             ,
             and
             in
             al
             places
             ,
             where
             christianity
             was
             profest
             some
             ceremonies
             have
             ever
             bin
             practized
             as
             lawfull
             and
             necessary
             nor
             was
             there
             at
             any
             time
             any
             religion
             ever
             practized
             in
             the
             world
             without
             some
             ceremonies
             nay
             the
             most
             seemingly
             reformed
             sectaries
             themselves
             cannot
             but
             vse
             some
             ceremonies
             in
             the
             practize
             of
             their
             religion
             ,
             and
             therefore
             of
             their
             own
             fraternity
             the
             wisest
             sort
             have
             acknowledged
             .
             That
             they
             are
             necessarily
             to
             be
             observed
             ,
             as
             conducing
             to
             the
             advancing
             of
             the
             true
             worship
             of
             God
             〈◊〉
             (
             saith
             one
             )
             
               〈◊〉
               ad
               Dei
               cultum
               ,
               atque
               necesse
               est
               ,
               et
               sint
               persokae
               
               destinatae
               in
               Ecclesia
               ,
               qui
               Magistri
               vel
               Ministri
               potius
               sint
               Ceremoniarum
               ,
               &
               eas
               exerceant
               in
               Ecclesia
               ,
               secundum
               Domini
               instituta
               ,
            
             Ceremonies
             belong
             to
             the
             worship
             of
             God
             ,
             and
             it
             is
             very
             necessary
             ,
             that
             there
             should
             be
             some
             persons
             in
             the
             Church
             ,
             appointed
             to
             be
             Masters
             ,
             or
             Ministers
             rather
             of
             Ceremonies
             ,
             to
             use
             them
             in
             the
             Church
             according
             to
             the
             Lords
             institution
             :
             and
             he
             closeth
             with
             a
             good
             reason
             ,
             
               Vt
               norint
               cultores
               Dei
               ,
               qualem
               Deo
               cultum
               exhibeant
               ,
            
             that
             the
             worshippers
             of
             God
             may
             know
             what
             manner
             of
             worship
             to
             exhibit
             to
             him
             .
          
           
             For
             the
             Fathers
             ,
             take
             the
             judgement
             of
             
               S.
               Augustine
            
             for
             the
             rest
             ,
             
               Nulla
               Disciplina
               in
               his
               est
               melior
               gravi
               prudentique
               Christiano
               ,
               quam
               ut
               eo
               modo
               agat
               ,
               quo
               agere
               〈◊〉
               ecclesiam
               ad
               quamcunque
               forte
               devenerit
               :
               quod
               enim
               neque
               〈◊〉
               ,
               neque
               contra
            
             
             
               bonos
               more
               's
               injungitur
               ,
               indifferenter
               est
               habendum
               ,
               &
               pro
               corum
               inter
               quos
               vivitur
               societate
               servandum
               :
            
             there
             is
             no
             better
             〈◊〉
             in
             these
             things
             
               (
               viz.
            
             ceremonies
             )
             to
             a
             sober
             and
             wise
             Christian
             ,
             then
             to
             observe
             them
             in
             that
             manner
             ,
             which
             he
             sees
             the
             Church
             wherein
             he
             lives
             to
             keep
             them
             :
             for
             whatsoever
             is
             enjoyned
             ,
             so
             it
             be
             neither
             against
             faith
             nor
             good
             manners
             ,
             it
             is
             to
             be
             held
             as
             a
             thing
             indifferent
             ,
             and
             to
             be
             observed
             in
             regard
             of
             the
             society
             of
             those
             among
             whom
             we
             live
             .
             And
             this
             is
             a
             good
             ,
             way
             to
             follow
             the
             Apostles
             Counsel
             ,
             to
             keep
             the
             unity
             of
             the
             Spirit
             in
             the
             bond
             of
             
             peace
             .
             You
             shall
             hear
             the
             same
             Fathers
             censure
             against
             them
             that
             are
             refractory
             in
             this
             point
             .
             
               In
               〈◊〉
               rebus
               de
               quibus
               〈◊〉
               statuit
               divina
               Scriptura
               ,
               mos
               populi
               Dei
               ,
               &
               constituta
            
             
             
               majorum
               tenenda
               sunt
               .
               Et
               sicut
               praevaricatores
               divinarum
               legum
               ,
               〈◊〉
               contemptores
               Ecclesiasticarum
               consuetudinum
               coercendi
               sunt
            
             ;
             In
             those
             things
             of
             which
             the
             holy
             Scripture
             hath
             determined
             nothing
             ,
             the
             custome
             of
             Gods
             people
             ,
             and
             the
             Constitutions
             of
             the
             Ancient
             are
             to
             be
             observed
             :
             and
             the
             Contemners
             of
             Ecclesiastical
             Customes
             are
             no
             lesse
             to
             be
             reduced
             to
             conformity
             ,
             then
             they
             which
             offend
             against
             Gods
             Laws
             .
          
           
             And
             withal
             ,
             there
             is
             no
             doubt
             but
             ,
             these
             ceremonies
             may
             be
             changed
             ,
             and
             varied
             according
             to
             the
             diversity
             and
             alteration
             of
             times
             ,
             and
             nations
             ,
             and
             other
             circumstances
             .
             
             
               S.
               Aug.
            
             saith
             in
             defence
             of
             this
             point
             ,
             
               Non
               itaque
               verum
               est
               quod
               dicitur
               ,
               Semel
               recte
               factum
               〈◊〉
               est
               mutandum
               :
               mutata
               quippe
               temporis
               causa
               ,
               &c.
            
             that
             is
             not
             then
             true
             ,
             which
             is
             said
             :
             A
             thing
             once
             well
             established
             ,
             may
             not
             by
             an
             means
             be
             altered
             ,
             for
             as
             time
             ,
             so
             true
             reason
             may
             call
             for
             〈◊〉
             alteration
             :
             and
             whereas
             they
             say
             it
             cannot
             be
             well
             done
             to
             change
             it
             :
             so
             truth
             may
             say
             ,
             it
             cannot
             be
             well
             sometimes
             ,
             if
             it
             be
             not
             altered
             :
             because
             both
             may
             well
             stand
             together
             ,
             and
             be
             right
             ,
             if
             upon
             alteration
             of
             time
             ,
             they
             differ
             .
             Yet
             in
             Ceremonies
             there
             are
             these
             4
             rules
             or
             cautions
             to
             be
             observed
             .
          
           
             
               1.
               
               That
               they
               be
               not
               over
               many
               ,
               and
               that
               those
               which
               be
               enjoyned
               ,
               be
               necessary
               ,
               according
               to
               the
               time
               and
               place
               wherin
               we
               live
               ,
               according
               to
               the
               Apostles
               example
               ,
               who
               enjoyned
               few
               things
               to
               those
               believing
               Gentiles
               .
               Acts
               15.
               28
               ,
               29.
               
            
             
               2.
               
               That
               the
               Ceremonies
               enjoyned
               be
               for
               edification
               ,
               and
               not
               destructive
               to
               that
               which
               the
               substance
               builds
               ,
               and
               sets
               up
               .
               And
               this
               is
               the
               Apostles
               counsel
               .
               Let
               
               
               all
               things
               be
               done
               to
               edifying
               .
               For
               a
               destroyer
               (
               according
               to
               this
               rule
               )
               is
               a
               transgressour
               .
               
               And
               in
               this
               respect
               it
               is
               ,
               that
               the
               same
               Apostle
               prohibits
               prayer
               in
               an
               unknown
               tongue
               .
            
             
               3.
               
               That
               they
               be
               such
               ,
               as
               conduce
               to
               order
               :
               to
               which
               all
               things
               must
               be
               squared
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               according
               to
               order
               ,
               (
               as
               the
               same
               Apostle
               )
               else
               there
               will
               be
               confusion
               in
               the
               
               Church
               ,
               and
               God
               is
               not
               the
               Author
               of
               Confusion
               .
            
             
               4.
               
               Lastly
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               they
               be
               for
               decency
               .
               They
               must
               be
               such
               as
               make
               for
               the
               decent
               service
               of
               God.
               And
               therefore
               it
               is
               ,
               that
               the
               Apostle
               inveighed
               against
               covering
               
               of
               the
               head
               and
               face
               in
               religious
               exercises
               .
               It
               was
               an
               uncomely
               and
               undecent
               thing
               for
               men
               to
               be
               covered
               ,
               or
               women
               uncovered
               in
               the
               Church
               .
            
          
           
             Now
             the
             means
             (
             according
             to
             our
             former
             rules
             )
             to
             observe
             these
             things
             is
             .
             1.
             according
             
             to
             the
             Apostles
             direction
             ,
             to
             keep
             the
             Depositum
             safe
             ,
             which
             God
             himself
             
             tells
             ,
             what
             it
             is
             ,
             
               Retentio
               verbi
            
             ,
             the
             keeping
             of
             the
             word
             ,
             which
             is
             ,
             volumen
             
             
               utriusque
               foederis
            
             ,
             the
             volume
             of
             both
             Covenants
             .
             This
             book
             shall
             not
             depart
             
             from
             thee
             (
             which
             now
             among
             some
             is
             thrust
             out
             ,
             and
             the
             Legend
             and
             other
             things
             ,
             
             obtruded
             in
             the
             room
             of
             it
             .
             )
             And
             this
             ,
             as
             it
             must
             be
             kept
             safe
             ,
             so
             sincerely
             and
             purely
             ,
             without
             spot
             ,
             it
             must
             not
             be
             corrupted
             ;
             for
             a
             little
             leaven
             sowreth
             the
             whole
             
             lump
             ,
             as
             he
             speaketh
             elsewhere
             :
             and
             Nazianzen
             tells
             us
             ,
             that
             a
             little
             wormewood
             
             marres
             a
             whole
             barrel
             of
             honey
             .
             The
             Altar
             that
             Vriah
             devised
             ,
             got
             
             so
             neere
             to
             the
             Lords
             Altar
             ,
             that
             in
             the
             end
             it
             got
             the
             upper
             hand
             of
             it
             .
             
             Physitians
             say
             ,
             that
             
               Aegros
               sanis
               immiscere
               initio
               morbi
               est
               ,
            
             it
             is
             the
             way
             to
             breed
             diseases
             to
             mingle
             the
             sick
             with
             the
             sound
             .
             Therefore
             ,
             that
             form
             of
             outward
             worship
             is
             to
             be
             kept
             ,
             which
             hath
             no
             repugnancy
             with
             Gods
             word
             ,
             and
             hath
             that
             decency
             in
             it
             (
             which
             
               S.
               Paul
            
             advised
             before
             )
             which
             may
             expresse
             our
             inward
             affection
             ,
             and
             be
             sutable
             to
             the
             true
             and
             reverend
             worship
             of
             God.
             
          
           
             The
             signes
             of
             true
             worship
             are
             evident
             ,
             When
             that
             which
             is
             injoyned
             concerning
             
             it
             ,
             is
             either
             grounded
             upon
             
               Dictum
               Jehovae
            
             ,
             as
             the
             Prophets
             usually
             pronounced
             their
             injunctions
             ,
             The
             word
             of
             the
             Lord
             :
             or
             as
             Christ
             proved
             the
             resurrection
             by
             a
             Syllogisme
             ,
             
             or
             inference
             out
             of
             Scripture
             :
             or
             
               Quod
               accepi
               a
               Domino
            
             ,
             what
             I
             have
             received
             
             of
             the
             Lord
             (
             as
             the
             Apostle
             ,
             )
             or
             lastly
             ,
             by
             authority
             of
             the
             Church
             in
             things
             indifferent
             tending
             to
             decency
             and
             not
             repugnant
             to
             the
             Word
             .
          
           
             To
             keep
             close
             to
             the
             constant
             practise
             of
             the
             Church
             is
             the
             duty
             of
             all
             Christians
             ,
             and
             
             what
             she
             hath
             successively
             delivered
             to
             us
             ,
             being
             not
             repugnant
             to
             Scripture
             ,
             ought
             to
             be
             
             reverently
             received
             by
             all
             true
             sons
             of
             the
             Church
             .
             
               S.
               Paul
            
             requires
             the
             Thessalonians
             to
             obey
             what
             he
             had
             taught
             or
             delivered
             them
             by
             word
             ,
             or
             by
             Epistle
             ,
             on
             which
             place
             S.
             Chrysostome
             〈◊〉
             ,
             that
             it
             is
             manifest
             ,
             the
             Apostle
             did
             not
             deliver
             all
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               by
               writing
               ,
               but
               some
               things
               without
               writing
               ,
            
             and
             he
             addes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               the
               one
               is
               to
               be
               beleeved
               as
               well
               as
               the
               other
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               therefore
               we
               esteem
               the
               tradition
               of
               the
               Church
               worthy
               of
               beliefe
               :
               is
               there
               a
               tradition
               ?
               seek
               no
               further
               :
            
             and
             of
             such
             things
             which
             have
             been
             generally
             received
             by
             the
             Church
             ,
             and
             of
             which
             no
             original
             can
             be
             found
             ,
             and
             which
             have
             the
             testimony
             of
             pious
             and
             prudent
             men
             of
             authority
             in
             the
             Church
             ,
             that
             they
             were
             delivered
             by
             the
             Apostles
             ,
             there
             ought
             little
             doubt
             to
             be
             made
             ,
             because
             there
             can
             be
             no
             greater
             proof
             given
             ,
             or
             reasonably
             desired
             in
             such
             things
             ,
             for
             of
             such
             we
             may
             say
             with
             
               S.
               Augustine
               ,
               Quod
               invenerunt
               in
               Ecclesia
               ,
               tenuerunt
               ;
               quod
               didiscerunt
               ,
               docuerunt
               ;
               quod
               a
               patribus
               acceperunt
               ,
               hoc
               filiis
               tradiderunt
            
             ;
             what
             they
             found
             in
             the
             Church
             ,
             they
             kept
             ;
             what
             they
             learned
             ,
             that
             they
             taught
             ;
             what
             they
             received
             from
             their
             fathers
             ,
             that
             they
             delivered
             to
             their
             sons
             .
             And
             though
             all
             matters
             doctrinall
             ,
             of
             necessity
             to
             salvation
             for
             all
             are
             written
             ,
             yet
             other
             matters
             concerning
             government
             ,
             and
             external
             rites
             and
             forms
             ,
             are
             mentioned
             onely
             ocoasionally
             ,
             nor
             were
             needful
             to
             be
             written
             ,
             because
             they
             were
             visible
             to
             every
             eye
             in
             the
             daily
             practise
             of
             the
             Church
             .
          
           
             These
             are
             the
             true
             signes
             .
          
           
             The
             sixth
             Rule
             concerns
             .
             1.
             
             The
             Magistrate
             .
             They
             which
             are
             in
             authority
             must
             enjoyne
             that
             which
             is
             true
             and
             lawful
             ,
             and
             abolish
             that
             which
             is
             false
             and
             ungodly
             Moses
             took
             the
             Calf
             ,
             burnt
             it
             in
             the
             fire
             ,
             and
             ground
             it
             to
             powder
             ,
             and
             〈◊〉
             
             
             brake
             the
             brazen
             serpent
             .
             2.
             
             The
             private
             persons
             duty
             (
             is
             not
             to
             pull
             down
             )
             but
             not
             
             to
             worship
             Images
             :
             as
             it
             is
             in
             the
             law
             ,
             and
             in
             the
             practise
             of
             the
             three
             Children
             ,
             
             though
             we
             may
             not
             without
             authority
             break
             them
             down
             ,
             yet
             we
             may
             refuse
             to
             worship
             them
             .
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               Of
               the
               manner
               of
               outward
               worship
               ,
               no
               reverence
               ,
               nor
               worship
               to
               be
               performed
               to
               Images
               .
               1.
               
               The
               distinction
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               examined
               .
               2.
               
               That
               evasion
               ,
               that
               not
               the
               Image
               ,
               but
               God
               by
               the
               Image
               is
               worshipped
               ,
               taken
               away
               .
               3.
               
               That
               they
               are
               Lay-mens
               books
               ,
               examined
               .
               4
               That
               Images
               are
               to
               put
               us
               in
               minde
               of
               the
               Saints
               ,
               examined
               .
               Addition
               20.
               
               About
               Images
               and
               pictures
               for
               memories
               sake
               .
            
          
           
             Of
             the
             manner
             of
             the
             outward
             worship
             of
             God.
             
          
           
             THe
             second
             part
             of
             the
             Precept
             follows
             ,
             which
             directs
             us
             how
             we
             must
             stand
             affected
             
             in
             this
             outward
             worship
             of
             God.
             
               Non
               prosternes
               te
               ,
               &c.
            
             
             Thou
             shalt
             not
             bow
             down
             to
             them
             ,
             &c.
             
             In
             which
             words
             are
             prohibited
             .
             1.
             
             Falling
             or
             bowing
             down
             .
             2.
             
             Worshipping
             them
             ;
             or
             (
             as
             some
             translation
             )
             serving
             them
             .
             The
             first
             of
             these
             ,
             Prostration
             is
             bowing
             the
             knees
             ,
             or
             bending
             the
             head
             or
             body
             ,
             in
             reverence
             or
             honour
             to
             any
             thing
             .
             And
             the
             second
             Worshipping
             ,
             is
             ,
             to
             offer
             service
             to
             a
             thing
             in
             the
             way
             of
             Religion
             .
             Neither
             of
             these
             ought
             to
             be
             done
             to
             an
             Idol
             ,
             to
             rob
             God
             of
             the
             least
             part
             of
             his
             glory
             ,
             and
             honour
             .
             
             There
             shall
             be
             no
             strange
             God
             in
             thee
             (
             saith
             the
             Psalmist
             )
             neither
             shalt
             thou
             worship
             
             any
             strange
             God.
             
          
           
             So
             that
             whereas
             some
             might
             say
             concerning
             the
             words
             ,
             
               Non
               facies
               ,
               Thou
               shalt
               not
               make
               .
            
             I
             am
             out
             of
             danger
             and
             compasse
             of
             this
             prohibition
             ,
             for
             I
             make
             none
             ;
             here
             the
             words
             reach
             further
             and
             tell
             him
             ,
             he
             must
             not
             worship
             them
             ,
             though
             made
             by
             others
             ;
             for
             as
             a
             father
             answereth
             ,
             
               Age
               ,
               non
               facio
               ,
               alius
               facit
               ,
               ego
               factum
               reperio
               ,
               &c.
            
             well
             ,
             say
             I
             make
             none
             ,
             others
             make
             them
             ,
             I
             finde
             them
             made
             :
             as
             the
             children
             of
             Dan
             ,
             
             that
             set
             up
             the
             graven
             Image
             that
             Micha
             had
             made
             :
             and
             Jeroboam
             and
             Nebuchadnezzar
             
             we
             may
             conceive
             made
             not
             those
             which
             they
             set
             up
             ;
             well
             saith
             he
             ,
             howsoever
             ,
             
             and
             by
             whomsoever
             they
             were
             made
             ,
             as
             thou
             hadst
             no
             hand
             in
             the
             making
             ,
             so
             thou
             shalt
             have
             as
             little
             in
             the
             worshipping
             of
             them
             .
             
               Non
               adorabis
               neque
               coles
            
             ,
             thou
             shalt
             not
             worship
             them
             that
             others
             make
             .
          
           
             Now
             ,
             as
             before
             ,
             he
             used
             the
             two
             words
             〈◊〉
             and
             Temunah
             ,
             1.
             first
             that
             no
             graven
             Image
             should
             be
             made
             ,
             2.
             and
             then
             no
             manner
             of
             likenesse
             whatsoever
             ,
             so
             〈◊〉
             be
             two
             words
             answerable
             to
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             tishtacavoh
             and
             gnabhod
             ,
             1.
             
             There
             must
             be
             no
             bowing
             down
             to
             them
             ,
             2.
             no
             manner
             of
             worshipping
             or
             serving
             them
             ,
             of
             purpose
             to
             exclude
             all
             distinctions
             .
             The
             first
             bowing
             ,
             was
             the
             usual
             manner
             in
             old
             time
             of
             worshipping
             .
             Abraham
             ran
             to
             meet
             the
             3
             men
             from
             the
             tent
             
             door
             ,
             and
             bowed
             himself
             toward
             the
             ground
             :
             then
             from
             the
             
               species
               ,
               Adorabis
            
             ,
             he
             rises
             to
             the
             general
             ,
             coles
             ,
             or
             servies
             ,
             to
             keep
             out
             all
             manner
             of
             worship
             whatsoever
             ,
             for
             fear
             we
             might
             be
             apt
             to
             say
             ,
             No
             ,
             we
             wil
             not
             bow
             down
             to
             them
             ,
             yet
             we
             may
             worship
             them
             though
             ,
             with
             some
             kinde
             of
             worship
             or
             other
             ,
             if
             not
             with
             latria
             ,
             yet
             with
             dulia
             ,
             at
             least
             :
             therefore
             both
             these
             are
             added
             here
             ,
             not
             onely
             
               non
               adorabis
            
             ,
             but
             
               non
               coles
            
             too
             :
             for
             we
             know
             that
             a
             man
             may
             colere
             ,
             or
             serve
             that
             ,
             to
             which
             he
             will
             not
             bow
             down
             ;
             and
             therefore
             adorabis
             ,
             the
             chief
             worship
             being
             forbidden
             first
             ,
             he
             addes
             coles
             too
             ,
             and
             forbids
             that
             also
             which
             may
             be
             a
             great
             deal
             lesse
             then
             the
             other
             :
             for
             though
             the
             word
             
               gnoved
               pesel
            
             in
             the
             psalm
             ,
             be
             colere
             ,
             to
             worship
             ,
             or
             serve
             graven
             
             images
             ,
             so
             in
             another
             place
             ,
             the
             word
             is
             used
             to
             serve
             man
             ,
             as
             twelve
             years
             they
             served
             Chedorlaomer
             ;
             and
             else
             where
             to
             till
             the
             ground
             ;
             and
             in
             
               Esay
               ,
               gnoved
               pishtim
            
             is
             
             a
             trimmer
             ,
             or
             dresser
             of
             flax
             .
             And
             in
             Latine
             the
             word
             colo
             ,
             is
             not
             onely
             used
             in
             respect
             of
             God
             and
             man
             ,
             but
             
               colere
               rus
               ,
               glebam
               ,
               hortum
               ,
               &c.
            
             to
             till
             the
             ground
             ,
             and
             thereupon
             
             comes
             the
             word
             Agricola
             ,
             an
             husbandman
             in
             respect
             of
             tillage
             .
          
           
             So
             that
             the
             Papists
             hold
             an
             erroneous
             opinion
             ,
             that
             think
             the
             holy
             Ghost
             ascendeth
             from
             a
             word
             of
             〈◊〉
             importance
             ,
             to
             one
             of
             greater
             .
             The
             like
             may
             be
             said
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             bowing
             and
             serving
             .
             But
             if
             these
             two
             ,
             
               non
               incurvabis
               te
            
             ,
             and
             
               non
               coles
            
             will
             not
             serve
             the
             turn
             ,
             then
             we
             must
             be
             sent
             to
             another
             place
             ,
             do
             nothing
             
             which
             any
             Idolater
             doth
             to
             his
             gods
             .
             Thou
             shalt
             not
             bow
             down
             to
             their
             gods
             ,
             or
             serve
             them
             ,
             nor
             do
             after
             their
             works
             .
          
           
             We
             see
             then
             that
             the
             Commandement
             is
             double
             ,
             the
             prohibition
             is
             against
             making
             and
             serving
             Images
             :
             and
             though
             they
             of
             the
             Church
             of
             Rome
             bring
             an
             Example
             for
             the
             making
             ,
             as
             that
             of
             the
             Cherubims
             ,
             yet
             they
             shew
             none
             for
             the
             worshipping
             of
             them
             ,
             we
             must
             have
             a
             warrant
             for
             both
             ,
             or
             else
             they
             defend
             not
             themselves
             .
          
           
             Now
             for
             bowing
             down
             ,
             you
             shall
             understand
             ,
             that
             in
             their
             defence
             ,
             they
             are
             constrained
             to
             desert
             the
             originall
             words
             ;
             for
             as
             in
             the
             former
             ,
             they
             went
             from
             Pesel
             and
             Temunah
             ,
             to
             Idolum
             and
             Icon
             ,
             so
             here
             ,
             from
             Tishtacaveh
             and
             Tagnabod
             ,
             they
             betake
             themselves
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             professe
             the
             lawfulnesse
             of
             the
             first
             ,
             but
             not
             of
             the
             second
             ;
             yet
             this
             cannot
             quit
             them
             from
             the
             breach
             of
             this
             Commandement
             .
             But
             because
             they
             would
             have
             some
             evasion
             ,
             they
             quote
             a
             place
             in
             the
             Rhemish
             Testament
             ,
             because
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             onely
             )
             is
             not
             joyned
             
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             worship
             )
             but
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             serve
             )
             therefore
             say
             they
             ,
             we
             may
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             bow
             to
             Saints
             ,
             though
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             But
             if
             we
             consider
             the
             precedent
             verse
             ,
             we
             shall
             finde
             ,
             that
             the
             Devil
             required
             no
             more
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ;
             and
             therefore
             ,
             unlesse
             we
             make
             that
             proper
             to
             God
             ,
             Christs
             answer
             will
             not
             be
             sufficient
             ,
             nor
             serve
             ;
             and
             the
             Devil
             might
             have
             replyed
             ,
             that
             he
             required
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             which
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             not
             joyned
             .
          
           
             In
             the
             next
             place
             ,
             they
             tell
             us
             ,
             that
             the
             distinction
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             hath
             been
             long
             in
             the
             Schools
             ,
             and
             that
             Saint
             Augustine
             hath
             it
             ,
             in
             his
             tenth
             book
             
               de
               Civitate
               Dei
               ,
               cap.
            
             1.
             
               &
               lib.
            
             1.
             
               de
               Trinitate
               ,
               cap.
            
             6.
             in
             which
             places
             he
             maintains
             
             the
             distinction
             ,
             as
             they
             do
             .
             They
             tell
             us
             also
             that
             
               Eusebius
               lib.
            
             14.
             cap.
             4.
             and
             
               Hieron
               .
               Epistola
            
             52
             ,
             &
             53.
             
               contra
               Vigilantium
            
             ,
             hold
             the
             like
             ,
             but
             there
             is
             no
             such
             thing
             to
             be
             found
             in
             the
             two
             last
             .
             And
             as
             for
             
               S.
               〈◊〉
            
             we
             say
             ,
             that
             he
             was
             an
             excellent
             and
             reverend
             man
             in
             the
             Church
             ,
             but
             with
             reverence
             to
             him
             ,
             we
             say
             ,
             what
             he
             confesseth
             himself
             in
             diverse
             places
             ,
             that
             the
             least
             part
             of
             his
             learning
             lay
             in
             the
             tongues
             ,
             and
             that
             he
             was
             very
             unskilful
             in
             the
             Greek
             and
             Hebrew
             ,
             and
             therefore
             can
             be
             no
             meet
             man
             to
             pronounce
             ,
             that
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             meant
             the
             service
             of
             men
             ,
             and
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             service
             of
             God.
             
          
           
             But
             if
             we
             will
             distinguish
             of
             these
             words
             aright
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             properly
             the
             service
             of
             our
             own
             servant
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             service
             of
             him
             that
             is
             hired
             ;
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             properly
             servus
             ,
             a
             servant
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             an
             hireling
             :
             and
             so
             came
             in
             Latro
             ,
             which
             (
             as
             Varro
             saith
             )
             at
             first
             signified
             nothing
             ,
             but
             a
             hired
             or
             stipendary
             souldier
             ,
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             merces
             ,
             wages
             ,
             and
             after
             by
             the
             abuse
             of
             their
             calling
             ,
             and
             by
             their
             evil
             behaviour
             it
             came
             to
             be
             so
             odious
             a
             name
             ,
             that
             it
             is
             now
             used
             for
             a
             thiefe
             .
          
           
             And
             this
             word
             is
             often
             used
             in
             the
             Scriptures
             ,
             but
             not
             alwayes
             for
             the
             service
             of
             God
             ,
             as
             in
             the
             Epistle
             to
             the
             Hebrews
             .
             The
             reason
             why
             the
             Septuagint
             used
             the
             
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             lagnabod
             ,
             may
             be
             like
             that
             in
             the
             speech
             of
             Tertullian
             ,
             that
             as
             he
             saith
             
             of
             the
             Christians
             ,
             so
             ye
             may
             say
             of
             the
             Jews
             ,
             because
             they
             would
             not
             have
             Gods
             people
             to
             be
             hired
             for
             money
             ,
             to
             make
             ornaments
             for
             ,
             and
             to
             dresse
             and
             adorn
             the
             Images
             of
             the
             Heathen
             :
             for
             it
             was
             the
             use
             of
             some
             Christians
             in
             the
             Primitive
             Church
             so
             to
             do
             ,
             against
             which
             act
             Tertullian
             inveigheth
             ,
             as
             being
             a
             thing
             ,
             utterly
             unlawful
             .
          
           
             But
             it
             was
             the
             ignorance
             in
             the
             Hebrew
             tongue
             ,
             that
             brought
             in
             all
             these
             absurd
             conclusions
             ,
             (
             for
             the
             thing
             it self
             ,
             the
             nature
             of
             the
             word
             is
             contrary
             to
             them
             ,
             and
             the
             use
             also
             :
             nor
             hath
             it
             any
             agreement
             with
             the
             Hebrew
             )
             insomuch
             that
             
               Thomas
               Aquinas
            
             did
             determine
             ,
             that
             the
             picture
             of
             Christ
             ,
             and
             every
             part
             of
             the
             crosse
             ,
             
             is
             to
             be
             worshipped
             adoratione
             (
             not
             duliae
             ,
             as
             their
             distinction
             was
             before
             ,
             but
             )
             latriae
             too
             ,
             which
             they
             confessed
             was
             alone
             due
             to
             God
             ,
             and
             not
             to
             any
             Creature
             whatsoever
             .
             Therefore
             the
             learneder
             sort
             among
             them
             ,
             having
             studied
             the
             tongues
             better
             ,
             seeing
             the
             absurdity
             of
             these
             conclusions
             ,
             found
             out
             another
             shift
             ,
             and
             say
             ,
             that
             they
             neither
             do
             adorare
             ,
             nor
             
               colere
               imagines
            
             ,
             neither
             bow
             down
             to
             ,
             nor
             worship
             the
             images
             themselves
             ,
             but
             Christ
             ,
             and
             the
             Saints
             ,
             by
             the
             Images
             .
          
           
             This
             distinction
             doth
             little
             avail
             them
             ;
             the
             records
             of
             Antiquity
             can
             tell
             them
             ,
             that
             this
             was
             the
             shift
             of
             the
             Heathen
             Idolaters
             of
             old
             ,
             even
             in
             the
             Primitive
             Church
             .
             Lactantius
             taxeth
             those
             of
             his
             time
             for
             it
             ,
             
               Quae
               igitur
               amentia
               est
               ,
               &c.
            
             what
             
             madnesse
             is
             it
             ,
             saith
             he
             ,
             to
             answer
             ,
             that
             you
             worship
             not
             the
             Idol
             ,
             
               sed
               Numen
               aliquod
               ,
               cui
               Idolum
               fabricatur
               ?
            
             but
             some
             God
             to
             which
             the
             Idol
             was
             was
             made
             ?
             and
             
             
               Chrysostome
               ,
               Adoratis
               simulachra
               ,
               non
               simulachra
               ,
               sed
               Venerem
               &
               Martem
               per
               simulachra
               Veneris
               &
               Martis
               ,
            
             you
             adore
             images
             ,
             and
             not
             images
             ,
             but
             Venus
             and
             Mars
             by
             their
             images
             :
             lastly
             
               S.
               Augustine
               ,
               〈◊〉
               〈◊〉
               quis
               disputator
               ,
               &c.
            
             there
             starts
             
             up
             I
             know
             not
             what
             disputer
             (
             and
             he
             seems
             to
             thee
             to
             be
             a
             learned
             man
             )
             and
             sayes
             :
             I
             worship
             not
             that
             stone
             ,
             nor
             that
             senselesse
             Image
             ,
             I
             know
             (
             like
             a
             subtill
             Prophet
             )
             that
             it
             can
             neither
             speak
             nor
             see
             ,
             but
             I
             serve
             that
             Deity
             which
             I
             see
             not
             ,
             I
             worship
             not
             that
             Image
             ,
             but
             I
             adore
             what
             I
             see
             ,
             and
             serve
             him
             that
             I
             see
             not
             :
             And
             what
             is
             that
             ?
             why
             a
             certain
             invisible
             Deity
             ?
             To
             which
             the
             Father
             answering
             saith
             .
             
               Hoc
               modo
               reddendo
               rationem
               de
               Idolis
               ,
               optime
               factum
               putant
               ,
               &c.
            
             by
             this
             means
             they
             think
             they
             do
             well
             by
             rendring
             a
             reason
             for
             their
             Idols
             .
             And
             in
             another
             place
             he
             saith
             of
             another
             sort
             ,
             
               videntur
               sibi
               purgatioris
               esse
               religionis
               ,
               qui
               dicunt
               nec
               simulachrum
               ,
            
             
             
               nec
               〈◊〉
               colo
               ,
               sed
               per
               〈◊〉
               corporalem
               ejus
               rei
               signum
               intueor
               ,
               quam
               colere
               debeo
            
             ;
             but
             they
             seem
             to
             be
             〈◊〉
             a
             more
             refined
             Religion
             that
             say
             ,
             I
             neither
             worship
             the
             Image
             ,
             nor
             the
             Devil
             in
             it
             ,
             but
             by
             that
             corporeal
             shape
             ,
             I
             behold
             the
             representation
             of
             that
             which
             I
             should
             worship
             .
             But
             what
             saith
             he
             to
             this
             ?
             
               Itaque
               Apostoli
               ,
               una
               sententia
               poenam
               ,
               &c.
            
             one
             sentence
             of
             the
             Apostle
             testifles
             their
             punishment
             and
             damnation
             ,
             
             for
             such
             kinde
             of
             acts
             ;
             God
             gave
             them
             up
             ,
             &c.
             
          
           
             But
             indeed
             this
             error
             is
             as
             ancient
             as
             the
             Calf
             in
             the
             wildernesse
             ,
             and
             if
             we
             examine
             it
             well
             ,
             we
             shall
             finde
             this
             of
             their's
             ,
             all
             one
             with
             that
             of
             the
             
             Israelites
             ,
             for
             they
             did
             not
             think
             the
             Calfe
             to
             be
             a
             God
             ,
             for
             these
             reasons
             .
          
           
             
               1.
               
               For
               first
               ,
               they
               desired
               a
               God
               to
               go
               〈◊〉
               them
               ,
               and
               their
               reason
               was
               because
               
               they
               could
               not
               tell
               what
               was
               become
               of
               Moses
               (
               who
               formerly
               had
               bin
               a
               visible
               representation
               to
               them
               of
               God
               ,
               and
               not
               a
               God
               himself
               )
               therefore
               they
               would
               have
               somewhat
               made
               ,
               instead
               of
               him
               and
               this
               must
               hold
               for
               one
               reason
               ,
               or
               else
               we
               must
               say
               ,
               that
               they
               took
               Moses
               for
               their
               God
               before
               .
            
             
               2.
               
               The
               assent
               of
               Aaron
               ,
               for
               if
               he
               had
               not
               had
               somewhat
               in
               his
               minde
               besides
               flat
               Idolatry
               in
               consenting
               and
               complying
               with
               them
               ,
               he
               had
               not
               bin
               favoured
               as
               he
               was
               ,
               but
               destroyed
               with
               the
               rest
               .
               And
               therefore
               it
               cannot
               be
               understood
               ,
               that
               they
               conceived
               the
               calf
               as
               a
               visible
               Representation
               onely
               ,
               but
               that
               in
               that
               calf
               God
               might
               be
               worshipped
               ,
               for
               Aaron
               said
               to
               them
               that
               they
               should
               keep
               a
               feast
               to
               the
               Lord
               therfore
               they
               intended
               that
               the
               Calf
               should
               represent
               God
               in
               their
               solemnity
               .
               Exo.
               32.
               5.
               
               And
               it
               is
               likely
               that
               it
               was
               so
               ,
               because
               that
               while
               they
               were
               in
               Egypt
               ,
               they
               knew
               no
               other
               God
               then
               Apis
               ,
               an
               Oxe
               .
               And
               it
               is
               recorded
               ,
               that
               Aaron
               ,
               upon
               these
               words
               of
               the
               people
               [
               These
               be
               thy
               Gods
               〈◊〉
               ,
               that
               brought
               thee
               up
               out
               of
               the
               land
               of
               Egypt
               ]
               took
               hold
               of
               them
               and
               built
               an
               altar
               ,
               and
               proclaimed
               a
               fast
               to
               〈◊〉
               ,
               which
               they
               must
               needs
               know
               ,
               could
               not
               be
               ascribed
               to
               the
               Calf
               .
               So
               that
               this
               was
               the
               Elench
               ;
               that
               deceived
               him
               ,
               that
               they
               might
               worship
               God
               in
               the
               Calf
               ,
               though
               Moses
               could
               not
               be
               deceived
               so
               ,
               for
               he
               brake
               it
               in
               pieces
               ,
               and
               burnt
               it
               to
               ashes
               .
            
             
               3.
               
               The
               third
               evasion
               of
               the
               Papists
               is
               .
               That
               these
               Images
               are
               not
               erected
               ,
               either
               to
               adore
               or
               worship
               them
               ,
               or
               God
               by
               them
               ,
               but
               that
               ignorant
               people
               might
               have
               something
               to
               put
               them
               in
               minde
               of
               God
               ;
               and
               therefore
               Images
               are
               called
               by
               them
               
                 libri
                 laicorum
              
               ,
               the
               books
               of
               lay-men
               .
               
            
          
           
             This
             is
             no
             new
             device
             ,
             but
             vsed
             of
             the
             old
             Idolaters
             ,
             as
             we
             may
             see
             ,
             by
             the
             〈◊〉
             of
             Symmachus
             .
             There
             must
             be
             something
             to
             put
             the
             ignorant
             in
             minde
             of
             God.
             Which
             Ambrose
             and
             Prudentius
             answer
             thus
             ,
             
               Omnia
               Deo
               plena
            
             ,
             all
             things
             have
             God
             to
             
             manifest
             him
             ,
             and
             put
             us
             in
             remembrance
             of
             him
             .
             And
             by
             Arnobius
             .
             These
             that
             stand
             so
             for
             Images
             (
             saith
             he
             )
             vse
             to
             say
             ,
             that
             they
             made
             no
             account
             of
             the
             Image
             ,
             but
             onely
             in
             respect
             of
             the
             ignorant
             sort
             of
             people
             ,
             that
             are
             put
             in
             minde
             of
             God
             by
             it
             .
             
             And
             〈◊〉
             in
             an
             oration
             saith
             ,
             
               Istiusmodi
               〈◊〉
               esse
               pro
               libris
               ,
               quae
               dum
               legunt
               cognitionem
               dei
               dediscunt
               &c.
               
            
             That
             while
             they
             read
             these
             books
             of
             Images
             in
             stead
             of
             learning
             God
             ,
             they
             loose
             the
             knowledge
             of
             him
             ,
             and
             therefore
             calls
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             moralizing
             upon
             〈◊〉
             ,
             not
             teaching
             true
             divinity
             .
             So
             that
             we
             see
             ,
             there
             is
             nothing
             said
             in
             this
             canse
             ,
             that
             was
             not
             said
             before
             .
          
           
             Now
             if
             we
             aske
             the
             Papists
             ,
             that
             if
             the
             people
             must
             be
             put
             in
             minde
             of
             what
             it
             must
             be
             ?
             Not
             of
             the
             deity
             ,
             for
             they
             themselves
             are
             weary
             of
             maintaining
             that
             and
             though
             they
             were
             wont
             often
             ,
             and
             in
             many
             places
             do
             still
             to
             represent
             God
             and
             the
             Trinity
             in
             humane
             shapes
             ,
             yet
             Hosius
             now
             confesseth
             ,
             that
             such
             things
             came
             
             in
             
               Dormientibus
               〈◊〉
               praepositis
            
             ,
             while
             the
             gouernors
             of
             the
             Church
             were
             a
             sleep
             .
          
           
             2.
             
             Not
             of
             Christ
             ,
             as
             he
             is
             God
             ,
             for
             his
             attributes
             are
             〈◊〉
             ,
             but
             as
             he
             is
             man
             onely
             and
             in
             so
             doing
             ,
             in
             representing
             him
             by
             picture
             as
             man
             and
             not
             God
             ,
             seeing
             that
             person
             in
             the
             deity
             cannot
             be
             delineated
             ,
             they
             imitate
             Nestorius
             ,
             who
             did
             divide
             the
             natures
             of
             Christ
             ,
             and
             so
             consequently
             may
             seem
             to
             run
             into
             the
             Anathema
             of
             the
             council
             of
             Ephesus
             :
             because
             in
             some
             sort
             they
             divide
             in
             their
             picture
             the
             manhood
             from
             the
             Godhead
             ,
             which
             they
             cannot
             expresse
             therewith
             .
             
          
           
             2.
             
             Not
             of
             Christ
             ,
             as
             man
             ,
             and
             now
             glorified
             ,
             for
             against
             this
             ,
             the
             saying
             of
             
             Eusebius
             may
             serve
             well
             ,
             that
             the
             glory
             of
             Christ
             in
             heaven
             ,
             is
             now
             far
             greater
             ,
             then
             it
             was
             ,
             when
             he
             was
             〈◊〉
             in
             the
             mount
             ,
             where
             the
             disciples
             could
             not
             look
             upon
             him
             ,
             and
             therefore
             cannotbe
             pourtrayed
             by
             any
             pensil
             .
          
           
             3.
             
             Nor
             of
             Christ
             ,
             as
             he
             was
             in
             the
             flesh
             ,
             for
             that
             were
             (
             as
             the
             Prophet
             speaks
             )
             to
             teach
             us
             lies
             :
             and
             rather
             to
             forget
             ,
             then
             to
             remember
             ,
             what
             he
             suffered
             for
             us
             ;
             for
             in
             his
             picture
             (
             as
             in
             that
             upon
             the
             crosse
             for
             example
             )
             we
             can
             be
             put
             in
             minde
             &
             we
             see
             no
             more
             ,
             then
             the
             piercing
             of
             his
             hands
             and
             feet
             ,
             a
             wound
             in
             his
             side
             by
             a
             spear
             ,
             and
             the
             thorns
             on
             his
             head
             :
             this
             we
             may
             remember
             by
             these
             things
             :
             but
             the
             especiall
             pains
             and
             torments
             which
             inwardly
             he
             suffered
             ;
             his
             being
             sorrowful
             unto
             death
             ,
             his
             anguish
             of
             heart
             for
             the
             Jews
             obstinacy
             and
             rejection
             ,
             the
             bitternesse
             of
             the
             cup
             ,
             which
             his
             not
             onely
             most
             perfect
             bodie
             was
             most
             sensible
             of
             ,
             and
             his
             holy
             soul
             apprehended
             and
             suffered
             ,
             these
             are
             forgotten
             these
             cannot
             be
             depicted
             ;
             so
             the
             greatest
             part
             of
             his
             passion
             is
             un
             expressible
             .
          
           
           
             4.
             
             The
             last
             evasion
             of
             theirs
             is
             ,
             that
             by
             Images
             ,
             we
             remember
             ,
             or
             are
             put
             in
             minde
             of
             the
             Angels
             and
             Saints
             .
             To
             this
             in
             breif
             may
             be
             answered
             ,
             that
             Saints
             are
             
             no
             better
             then
             Angels
             :
             and
             seeing
             that
             an
             Angel
             would
             not
             suffer
             John
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             worship
             him
             it
             is
             not
             to
             be
             vsed
             to
             them
             .
             Saint
             Augustine
             hath
             a
             zealous
             wish
             ,
             
               vtinam
               velletis
               discere
               ab
               Angelis
               ,
               tum
               enim
               disceretis
               eos
               non
               adorare
               ,
            
             I
             could
             wish
             you
             
             would
             learn
             of
             Angels
             ,
             for
             then
             you
             would
             learn
             not
             to
             worship
             them
             .
             And
             Saint
             Pauls
             charge
             was
             .
             Let
             no
             man
             beguile
             you
             of
             your
             reward
             ,
             in
             a
             voluntary
             humility
             ,
             
             and
             worshipping
             of
             Angels
             &c.
             
             And
             thus
             much
             of
             the
             controversy
             ,
             betwixt
             the
             Papists
             and
             us
             ,
             as
             it
             had
             dependance
             upon
             the
             former
             part
             of
             this
             commandment
             concerning
             Images
             .
          
           
             These
             reasons
             shew
             ,
             that
             there
             are
             other
             means
             better
             and
             more
             effectual
             then
             pictures
             to
             
             instruct
             men
             in
             the
             knowledge
             of
             Christ
             ,
             viz.
             The
             scripture
             and
             the
             preaching
             of
             the
             gospel
             but
             they
             are
             not
             meant
             to
             prove
             it
             unlawful
             to
             paint
             or
             make
             any
             pourtraiture
             of
             Christ
             in
             his
             humane
             nature
             ,
             as
             at
             his
             passion
             &c.
             
             Provided
             ,
             no
             religious
             worship
             be
             given
             to
             it
             :
             that
             which
             is
             of
             〈◊〉
             use
             ,
             is
             not
             therefore
             unlawful
             or
             of
             no
             use
             at
             all
             .
             So
             
               the
               author
               in
               his
               answer
               to
            
             Porron
             .
             
               cap
               18.
               p.
               17.
            
             
             To
             have
             a
             story
             painted
             for
             memories
             sake
             we
             hold
             not
             unlawful
             ,
             but
             that
             it
             might
             be
             well
             enough
             done
             ,
             if
             the
             church
             found
             it
             not
             inconvenient
             for
             her
             children
             .
          
        
         
           
             CHAP.
             VII
             .
          
           
             
               The
               affirmative
               part
               of
               this
               precept
               ,
               concerning
               the
               manner
               of
               outward
               worship
               .
               3.
               
               Reasons
               for
               outward
               bodily
               worship
               .
               Outward
               honour
               consists
               1.
               in
               the
               signe
               .
               2.
               in
               the
               〈◊〉
               .
               Of
               the
               signe
               ,
               by
               .
               1.
               uncovering
               the
               〈◊〉
               .
               2.
               bowing
               the
               body
               .
               Of
               the
               act
               or
               deed
               .
               1.
               
               By
               being
               at
               Gods
               command
               .
               2.
               
               By
               doing
               his
               worke
               or
               service
               .
               Of
               the
               gesture
               of
               Reverence
               1.
               in
               publick
               and
               private
               prayer
               .
               2.
               
               At
               〈◊〉
               the
               word
               .
               3.
               
               At
               the
               administration
               of
               sacraments
               .
               4.
               
               At
               discpline
               .
               The
               sins
               against
               these
               .
               In
               publick
               worship
               must
               be
               .
               1.
               uniformity
               .
               2.
               
               Fear
               .
               3.
               
               The
               heart
               must
               be
               present
               .
               4.
               
               Silence
               .
               5.
               constancy
               ,
               to
               tarry
               till
               all
               be
               done
               .
               The
               〈◊〉
               outward
               worship
               .
               The
               signes
               .
            
          
           
             VVE
             are
             now
             to
             take
             a
             view
             of
             the
             affirmative
             part
             of
             this
             precept
             that
             is
             ,
             how
             we
             are
             to
             behave
             our selves
             in
             the
             external
             worship
             of
             God.
             The
             worship
             enjoyned
             in
             the
             first
             Commandment
             (
             as
             hath
             bin
             said
             )
             is
             internal
             ;
             this
             in
             the
             second
             ,
             is
             outward
             or
             external
             honour
             or
             worship
             .
             Honour
             being
             a
             testimony
             
             of
             excellency
             given
             by
             outward
             signe
             or
             deed
             ,
             and
             praise
             by
             word
             .
             The
             honour
             of
             the
             signe
             ,
             is
             expressed
             by
             the
             word
             〈◊〉
             ,
             in
             bowing
             down
             ,
             and
             of
             the
             deed
             by
             the
             word
             〈◊〉
             ,
             in
             serving
             .
             For
             the
             first
             ,
             as
             the
             negative
             was
             ,
             thou
             shalt
             not
             bow
             down
             to
             them
             ,
             the
             affirmative
             is
             ,
             thou
             shalt
             bow
             down
             to
             me
             .
             And
             for
             the
             other
             as
             in
             the
             Negative
             ,
             thou
             shalt
             not
             worship
             or
             serve
             them
             ,
             the
             affirmative
             is
             ,
             thou
             shalt
             serve
             me
             .
          
           
             1.
             
             For
             the
             outward
             worship
             first
             in
             general
             .
             Christ
             tells
             us
             ,
             that
             a
             candle
             is
             not
             
             lighted
             to
             be
             put
             under
             a
             bushel
             :
             upon
             which
             ,
             the
             fathers
             have
             raised
             this
             note
             or
             Maxime
             ,
             that
             
               Bono
               debetur
               manifestatio
            
             ,
             our
             good
             must
             be
             made
             manifest
             ,
             and
             therefore
             ,
             candles
             that
             have
             
               bonum
               lucis
            
             ,
             the
             goodnesse
             of
             light
             ,
             must
             not
             be
             thrust
             
               sub
               〈◊〉
               tenebrarum
            
             ,
             under
             the
             evil
             of
             darknesse
             .
             So
             then
             ,
             if
             the
             candle
             of
             light
             be
             in
             our
             soules
             ,
             that
             is
             ,
             if
             we
             inwardly
             worship
             God
             ,
             we
             must
             set
             it
             upon
             a
             candlestick
             :
             our
             inward
             religion
             ,
             must
             apear
             in
             our
             outward
             worship
             ,
             and
             it
             must
             not
             be
             onely
             in
             a
             Chamber
             ,
             as
             our
             private
             Religion
             ,
             a
             close
             godlinesse
             that
             cannot
             be
             seen
             .
          
           
             2.
             
             The
             next
             reason
             for
             this
             point
             ,
             the
             Apostle
             gives
             .
             Ye
             are
             bought
             with
             a
             price
             ,
             
             therefore
             glorifie
             God
             in
             your
             body
             and
             spirit
             ,
             glory
             being
             nothing
             else
             ,
             but
             an
             effect
             of
             conspicucu
             nesse
             ,
             the
             fair
             spreading
             and
             enlarging
             of
             honour
             and
             praise
             :
             and
             therefore
             containeth
             honour
             in
             it
             .
             Now
             in
             conjunctions
             copulative
             ,
             the
             rule
             is
             
               In
               copulativis
               non
               sufficit
               alterum
            
             ,
             In
             things
             that
             are
             coupled
             ,
             one
             is
             not
             sufficient
             ,
             but
             
               vtrumque
               faciendum
            
             ,
             both
             are
             to
             be
             performed
             .
             And
             the
             Apostles
             conjunction
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             ]
             [
             in
             body
             and
             spirit
             ]
             sheweth
             ,
             that
             this
             honour
             must
             be
             done
             in
             both
             .
             The
             devil
             knoweth
             this
             ,
             that
             God
             requireth
             both
             ,
             and
             therefore
             asked
             of
             our
             Saviour
             but
             
             one
             ,
             a
             little
             glorifying
             of
             him
             ,
             but
             the
             bowing
             of
             the
             body
             ,
             because
             he
             knew
             that
             if
             
             God
             have
             not
             the
             copulative
             ,
             body
             and
             spirit
             both
             ,
             he
             will
             have
             neither
             ,
             God
             will
             have
             all
             or
             none
             .
          
           
             The
             third
             thing
             is
             ,
             that
             seeing
             God
             every
             where
             almost
             through
             the
             Scripture
             ,
             
             hath
             put
             a
             distinction
             and
             difference
             between
             his
             house
             and
             private
             houses
             ,
             as
             being
             in
             more
             special
             manner
             there
             ,
             then
             in
             other
             places
             ,
             and
             that
             as
             the
             psalmist
             speaketh
             holines
             becometh
             Gods
             house
             for
             ever
             ,
             therefore
             he
             will
             not
             onely
             have
             a
             manifestation
             of
             our
             worship
             towards
             him
             ,
             and
             that
             to
             be
             in
             body
             as
             well
             as
             Spirit
             ,
             but
             he
             assignes
             his
             house
             for
             the
             place
             ,
             where
             he
             will
             have
             this
             honour
             exhibited
             to
             him
             .
             You
             shall
             keep
             my
             sabbaths
             (
             saith
             God
             )
             and
             reverence
             my
             sanctuary
             .
             
             And
             therefore
             it
             is
             ,
             that
             the
             preacher
             gives
             us
             this
             rule
             when
             thou
             goest
             into
             
             the
             house
             of
             God
             ,
             
               observa
               pedem
               vtrunque
            
             .
             Look
             to
             thy
             foot
             .
             and
             if
             God
             have
             a
             care
             how
             we
             serve
             him
             in
             our
             inferior
             members
             in
             that
             place
             ,
             no
             question
             but
             he
             hath
             much
             more
             ,
             how
             we
             imploy
             our
             eyes
             ,
             ears
             ,
             and
             hearts
             there
             ,
             our
             external
             worship
             must
             be
             apparent
             ,
             and
             it
             must
             not
             be
             by
             halves
             ,
             and
             it
             must
             be
             in
             the
             house
             of
             God
             ,
             in
             themidst
             of
             the
             congregation
             .
          
           
             1.
             
             The
             outward
             worship
             of
             God
             (
             according
             to
             the
             former
             division
             )
             consists
             
             1.
             
             In
             Signe
             2.
             
             In
             deed
             .
             And
             this
             
               Honor
               signi
            
             is
             twofold
             ,
             which
             the
             Apostle
             setts
             down
             in
             the
             example
             of
             Christ
             1.
             
             
               Exinanivit
               se.
            
             He
             emptied
             himself
             ,
             or
             made
             himself
             
             of
             no
             reputation
             .
             2.
             
               〈◊〉
               se.
            
             He
             humbled
             himself
             .
          
           
             1.
             
             The
             empting
             of
             ones
             self
             is
             that
             ,
             which
             is
             called
             
               deponere
               magnificentiam
            
             ,
             to
             lay
             a
             side
             all
             titles
             ofhonour
             ,
             which
             holy
             Job
             expounds
             ,
             and
             calls
             
               spoliavit
               me
               honore
            
             a
             stripping
             one
             of
             glory
             ,
             it
             is
             that
             ,
             which
             the
             Elders
             did
             ,
             cast
             down
             their
             crowns
             
             before
             God.
             King
             David
             laid
             aside
             his
             robes
             ,
             and
             made
             himself
             vile
             before
             the
             
             Lord
             ,
             in
             his
             service
             .
             The
             Apostle
             tels
             us
             ,
             there
             must
             be
             
               Nudatio
               capitis
            
             ,
             our
             heads
             
             
             must
             be
             uncovered
             .
             The
             wearing
             of
             a
             cap
             ,
             
               pileo
               donari
            
             ,
             among
             the
             Romans
             ,
             was
             peculiar
             to
             free
             men
             onely
             ,
             and
             an
             Hieroglyphick
             of
             honour
             ,
             for
             once
             if
             a
             man
             
               cepisset
               pileum
            
             ,
             he
             was
             free
             ,
             and
             when
             he
             laid
             aside
             his
             cap
             ,
             he
             was
             said
             
               deponere
               magnificentiam
            
             ,
             to
             lay
             aside
             his
             honour
             and
             priviledge
             ,
             whereby
             he
             was
             distinguished
             from
             a
             servant
             .
             So
             then
             ,
             as
             servants
             are
             to
             be
             uncovered
             in
             their
             masters
             service
             ,
             so
             are
             we
             to
             be
             in
             Gods
             :
             and
             therefore
             Saint
             Paul
             (
             in
             the
             place
             before
             cited
             )
             tells
             
             us
             ,
             that
             it
             is
             a
             shame
             for
             a
             man
             to
             have
             his
             head
             covered
             at
             that
             time
             .
             That
             's
             the
             first
             signe
             .
          
           
             2.
             
             The
             other
             signe
             is
             
               humiliare
               nosmetipsos
            
             to
             humble
             our selves
             ,
             which
             is
             nothing
             else
             ,
             but
             to
             make
             a
             man
             neerer
             the
             ground
             ,
             to
             bow
             himself
             as
             low
             as
             he
             can
             :
             and
             this
             was
             it
             ,
             which
             the
             devill
             required
             of
             Christ
             :
             and
             it
             is
             a
             posture
             which
             God
             
             expects
             at
             our
             hands
             and
             was
             vsed
             from
             the
             beginning
             .
             We
             may
             see
             it
             ,
             by
             that
             which
             God
             said
             to
             Elias
             .
             I
             have
             yet
             left
             me
             7000.
             in
             Israel
             ,
             all
             the
             knees
             which
             have
             not
             bowed
             to
             Baal
             ,
             by
             which
             he
             signified
             ,
             that
             bowing
             was
             a
             signe
             of
             them
             ,
             that
             
             worshipped
             him
             aright
             :
             and
             it
             was
             his
             quarrel
             against
             them
             ,
             that
             bowed
             themselves
             
             to
             Idols
             for
             which
             he
             would
             not
             forgive
             them
             .
          
           
             2.
             
             But
             
               Honor
               signi
            
             is
             not
             enough
             ,
             there
             must
             be
             
               Honor
               facti
            
             too
             .
             The
             first
             was
             
             Reverence
             ,
             this
             is
             service
             and
             worship
             ,
             which
             we
             call
             properly
             devotion
             ,
             or
             the
             devoutnes
             and
             readines
             of
             the
             will
             to
             serve
             God.
             And
             this
             
               Honor
               exhibitus
               facto
            
             ,
             hath
             also
             two
             parts
             .
             1.
             
             To
             come
             and
             go
             at
             Gods
             command
             .
             2.
             
             To
             do
             his
             worke
             .
          
           
             1.
             
             Both
             of
             these
             we
             have
             in
             the
             Centurions
             servant
             ,
             approved
             by
             Christ
             himself
             .
             
             1.
             
             In
             going
             and
             coming
             when
             he
             is
             bidden
             .
             I
             say
             go
             and
             he
             goeth
             ,
             come
             and
             he
             cometh
             .
             2.
             
             In
             doing
             his
             Masters
             will
             or
             service
             .
             Do
             this
             and
             he
             doeth
             it
             .
             And
             in
             these
             two
             respects
             it
             is
             that
             Christ
             will
             say
             to
             some
             
               Nescio
               vos
            
             ,
             I
             know
             you
             not
             .
             1.
             
             Either
             for
             not
             comming
             at
             all
             to
             his
             house
             ,
             so
             that
             he
             cannot
             take
             notice
             of
             them
             for
             his
             servants
             .
             2.
             or
             for
             coming
             unwillingly
             ,
             with
             an
             ill
             will
             to
             do
             his
             work
             ,
             and
             so
             they
             do
             not
             perform
             service
             to
             him
             ,
             and
             in
             this
             respect
             are
             not
             known
             to
             him
             neither
             .
          
           
             We
             see
             that
             Gods
             servants
             did
             both
             .
             Abraham
             was
             no
             sooner
             spoken
             to
             by
             God
             
             but
             he
             was
             presently
             at
             his
             call
             and
             answered
             ,
             
               Ecce
               ego
            
             ,
             behold
             ,
             here
             I
             am
             .
             The
             
             kingly
             Prophet
             before
             he
             was
             called
             ,
             had
             a
             longing
             desire
             to
             go
             into
             Gods
             house
             
             but
             when
             he
             was
             called
             ,
             he
             presently
             answered
             ,
             Lo
             I
             come
             .
             It
             is
             Gods
             threat-Because
             
             I
             called
             and
             ye
             refused
             &c.
             
             I
             will
             laugh
             at
             your
             calamity
             .
             And
             in
             the
             Gospel
             ,
             
             they
             which
             were
             invited
             to
             the
             Supper
             and
             came
             not
             ,
             were
             thought
             unworthy
             ;
             
             none
             of
             them
             shall
             tast
             of
             it
             .
             And
             as
             we
             are
             to
             come
             ,
             so
             in
             our
             coming
             two
             things
             are
             required
             to
             make
             us
             welcome
             .
             1.
             
             The
             first
             is
             ,
             we
             must
             come
             mature
             betimes
             they
             that
             seek
             me
             early
             shall
             finde
             me
             ,
             and
             secondly
             we
             must
             come
             quotidie
             daily
             
             Blessed
             is
             the
             man
             that
             heareth
             me
             ,
             watching
             daily
             at
             my
             gates
             .
             We
             must
             wait
             and
             be
             desirous
             to
             be
             called
             .
          
           
             2.
             
             The
             second
             〈◊〉
             the
             Act.
             [
             Service
             ,
             ]
             to
             do
             his
             will.
             It
             is
             the
             property
             of
             a
             good
             servant
             to
             do
             his
             masters
             work
             ,
             and
             to
             preferr
             it
             before
             his
             own
             .
             We
             see
             the
             practize
             
             of
             it
             ,
             in
             Abrahams
             servant
             ;
             he
             refused
             to
             eat
             before
             his
             masters
             work
             was
             done
             and
             here
             
             falls
             under
             this
             ,
             the
             commandment
             of
             the
             great
             service
             ,
             the
             service
             of
             the
             altar
             which
             that
             we
             may
             think
             it
             no
             dishonour
             to
             be
             Gods
             servants
             we
             finde
             that
             he
             chose
             the
             Tribe
             of
             Levi
             ,
             to
             serve
             him
             at
             the
             altar
             ,
             so
             that
             this
             service
             is
             the
             service
             of
             choice
             and
             howsoever
             some
             account
             but
             lightly
             of
             it
             ,
             yet
             it
             was
             the
             greatest
             honour
             ,
             to
             
             be
             chosen
             to
             perform
             this
             service
             .
          
           
             Now
             to
             apply
             these
             things
             to
             the
             point
             in
             hand
             .
             There
             is
             in
             the
             95.
             
             Psalm
             ,
             which
             is
             vsed
             as
             an
             antipsalm
             or
             Introduction
             (
             as
             it
             were
             )
             to
             the
             service
             of
             God
             by
             our
             Church
             .
             
             1.
             
             A
             coming
             ,
             2.
             
             A
             worshipping
             .
             3.
             
             A
             falling
             down
             and
             4.
             a
             kneeling
             before
             the
             Lord
             ,
             whereby
             we
             may
             see
             ,
             that
             in
             the
             precept
             of
             worship
             ,
             in
             the
             substantial
             parts
             of
             the
             service
             of
             God
             prayer
             ,
             preaching
             ,
             the
             Sacraments
             ,
             and
             discipline
             )
             especially
             in
             the
             former
             )
             there
             is
             a
             due
             gesture
             and
             behaviour
             required
             .
             And
             in
             this
             we
             are
             to
             follow
             the
             rule
             prescribed
             by
             Saint
             James
             which
             is
             ,
             to
             take
             the
             Patriarchs
             and
             prophts
             for
             our
             
             guides
             and
             directors
             ,
             and
             it
             is
             Saint
             Peters
             rule
             too
             for
             women
             ,
             to
             follow
             the
             steps
             of
             holy
             women
             of
             old
             .
             So
             that
             laying
             this
             for
             our
             ground
             ,
             and
             withal
             taking
             the
             approved
             
             practise
             of
             the
             Church
             with
             it
             ,
             we
             cannot
             go
             amisse
             .
             Now
             we
             shall
             finde
             (
             in
             this
             outward
             worship
             of
             God
             )
             that
             they
             never
             came
             together
             to
             serve
             the
             Lord
             nor
             departed
             from
             it
             ,
             without
             exhibiting
             some
             reverend
             external
             worship
             ,
             and
             behaviour
             ,
             both
             
               in
               〈◊〉
               &
               recessu
            
             ,
             in
             coming
             in
             and
             going
             out
             .
          
           
             
               In
               accessu
            
             ,
             in
             their
             coming
             together
             ,
             it
             is
             plaine
             ,
             Solomon
             in
             the
             consecration
             of
             
             his
             Temple
             ,
             at
             the
             beginning
             ,
             before
             his
             prayer
             kneeled
             upon
             his
             knees
             .
             And
             in
             recessu
             ,
             we
             see
             ,
             that
             when
             Hezekiah
             and
             his
             people
             had
             ended
             their
             service
             ,
             they
             
             bowed
             their
             heads
             and
             worshipped
             .
             We
             have
             seen
             what
             our
             gesture
             must
             be
             in
             accessu
             and
             recessu
             .
             Let
             us
             now
             see
             ,
             what
             it
             must
             be
             while
             we
             are
             present
             at
             Gods
             service
             ,
             in
             the
             particulars
             of
             it
             .
          
           
             1.
             
             First
             for
             our
             outward
             gesture
             in
             prayer
             ,
             which
             is
             either
             publick
             or
             private
             .
             And
             in
             both
             these
             ,
             since
             we
             are
             to
             remember
             ,
             that
             they
             are
             to
             proceed
             partly
             
             from
             Humility
             ,
             partly
             from
             hope
             ,
             our
             external
             signes
             must
             be
             answerable
             to
             both
             these
             .
          
           
             
               
                 1.
                 
                 In
                 publick
                 prayer
                 ,
                 the
                 signes
                 are
                 first
                 ,
                 that
                 which
                 we
                 called
                 before
                 
                   depositionem
                   magnificentiae
                
                 ,
                 with
                 our
                 heads
                 〈◊〉
                 .
                 2.
                 
                 The
                 other
                 which
                 we
                 called
                 Humiliation
                 ,
                 
                 by
                 bowing
                 our selves
                 to
                 the
                 ground
                 or
                 kneeling
                 as
                 Abraham
                 did
                 ,
                 and
                 
                 his
                 servant
                 too
                 ,
                 bowed
                 ,
                 and
                 worshipped
                 the
                 Lord.
                 So
                 did
                 the
                 people
                 at
                 the
                 institution
                 
                 of
                 the
                 〈◊〉
                 .
                 So
                 did
                 king
                 Solomon
                 ,
                 praying
                 upon
                 his
                 knees
                 .
                 The
                 Prophets
                 .
                 
                 Daniel
                 6.
                 10.
                 
                 After
                 the
                 first
                 temple
                 Ezra
                 9.
                 6.
                 
                 Our
                 Saviour
                 himself
                 upon
                 the
                 mount
                 
                 of
                 Olives
                 kneeled
                 down
                 and
                 prayed
                 :
                 lastly
                 .
                 Saint
                 Paul
                 ,
                 and
                 the
                 whole
                 Church
                 
                 prayed
                 kneeling
                 Saint
                 Peter
                 Act.
                 9.
                 40.
                 
              
               
                 Thus
                 we
                 see
                 our
                 pattern
                 ,
                 if
                 we
                 look
                 at
                 the
                 〈◊〉
                 ,
                 or
                 Prophets
                 ,
                 at
                 Christ
                 or
                 his
                 Apostles
                 ,
                 or
                 at
                 the
                 whole
                 church
                 .
              
               
                 True
                 it
                 is
                 ,
                 because
                 we
                 onely
                 kneeling
                 ,
                 but
                 also
                 standing
                 before
                 another
                 is
                 a
                 signe
                 〈◊〉
                 service
                 and
                 reverence
                 ,
                 ,
                 therefore
                 we
                 read
                 in
                 many
                 places
                 that
                 the
                 gesture
                 in
                 prayer
                 was
                 standing
                 ,
                 and
                 that
                 some
                 prayed
                 standing
                 ,
                 as
                 Gehezi
                 stood
                 before
                 his
                 master
                 
                 Elisha
                 .
                 So
                 Abraham
                 stood
                 before
                 the
                 Lord
                 ,
                 and
                 Abrahams
                 servant
                 stood
                 by
                 the
                 well
                 
                 of
                 water
                 when
                 he
                 prayed
                 .
                 The
                 people
                 rose
                 up
                 and
                 worshipped
                 every
                 man
                 in
                 his
                 
                 
                 tent
                 door
                 .
                 〈◊〉
                 said
                 to
                 〈◊〉
                 ,
                 stand
                 by
                 thy
                 burnt
                 〈◊〉
                 and
                 I
                 will
                 go
                 &c.
                 
                 Thus
                 
                 Samuel
                 stood
                 before
                 the
                 Lord
                 ,
                 and
                 the
                 Psalmist
                 saith
                 .
                 Ye
                 that
                 stand
                 in
                 the
                 house
                 of
                 
                 the
                 Lord
                 &c.
                 
                 The
                 king
                 stood
                 by
                 his
                 pillar
                 at
                 the
                 entring
                 &c.
                 
                 And
                 thus
                 standing
                 may
                 be
                 a
                 reverend
                 gesture
                 ,
                 when
                 kneeling
                 or
                 some
                 other
                 gesture
                 in
                 publick
                 worship
                 is
                 not
                 prescribed
                 by
                 the
                 church
                 in
                 which
                 case
                 we
                 must
                 conforme
                 to
                 what
                 is
                 〈◊〉
                 ,
                 for
                 that
                 which
                 is
                 indifferent
                 in
                 it self
                 ,
                 in
                 the
                 gesture
                 ,
                 is
                 not
                 indifferent
                 to
                 us
                 ,
                 or
                 in
                 the
                 practise
                 of
                 it
                 ,
                 when
                 it
                 is
                 commanded
                 by
                 lawfull
                 authority
                 .
              
            
             
               2.
               
               In
               private
               prayer
               ,
               we
               shall
               see
               it
               to
               be
               a
               samiliar
               thing
               sometimes
               to
               fall
               down
               
               prostrate
               ,
               as
               Moses
               and
               Aaron
               did
               .
               This
               gesture
               of
               prostration
               was
               used
               by
               Moses
               ,
               
               as
               he
               testifies
               of
               himself
               .
               And
               the
               Evangelist
               reports
               of
               our
               Saviour
               ,
               that
               he
               
               used
               it
               .
               So
               likewise
               was
               kneeling
               a
               custome
               of
               the
               holy
               men
               of
               God
               in
               their
               private
               
               prayers
               .
               Ezra
               fell
               upon
               his
               knees
               ,
               and
               spread
               out
               his
               hands
               .
               And
               
                 S.
                 Paul
              
               in
               
               his
               private
               devotions
               ,
               bowed
               his
               knees
               ,
               as
               he
               sayes
               of
               himself
               .
               In
               private
               devotions
               liberty
               and
               freedome
               of
               gesture
               may
               be
               used
               ,
               so
               it
               be
               reverent
               and
               humble
               ,
               which
               sitting
               at
               prayer
               cannot
               be
               :
               Balaam
               willed
               Balak
               to
               stand
               by
               his
               burnt-offering
               ,
               Numb
               .
               23.
               15.
               and
               being
               set
               he
               bids
               him
               rise
               up
               .
            
          
           
             2.
             
             The
             exteriour
             signes
             in
             respect
             of
             hope
             ,
             are
             
               oculi
               elevati
               ,
               &
               manus
               extensae
               ,
            
             eyes
             lifted
             up
             ,
             and
             hands
             stretched
             out
             .
             And
             these
             are
             to
             be
             used
             in
             that
             part
             of
             prayer
             ,
             which
             is
             called
             Petition
             ,
             (
             for
             in
             deprecation
             the
             Publicans
             posture
             is
             fittest
             ,
             which
             is
             ,
             
               oculis
               dejectis
            
             ,
             with
             eyes
             cast
             down
             )
             for
             the
             other
             we
             finde
             King
             
             David
             lifting
             up
             his
             eyes
             .
             And
             in
             
               S.
               Johns
            
             gospel
             it
             appears
             ,
             that
             our
             Saviour
             did
             
             the
             like
             .
             For
             the
             other
             ,
             the
             lifting
             up
             of
             hands
             ,
             we
             see
             that
             in
             the
             battail
             with
             the
             
             Amalekites
             ,
             Moses
             practised
             it
             .
             Ezra
             (
             in
             the
             place
             before
             cited
             )
             spread
             out
             his
             hands
             to
             God.
             The
             Prophet
             David
             tells
             us
             ,
             that
             he
             stretched
             out
             his
             hands
             to
             God
             ,
             
             Let
             the
             offering
             up
             of
             my
             〈◊〉
             ,
             be
             an
             evening
             sacrifice
             .
             And
             it
             is
             the
             Apostles
             
             counsel
             to
             use
             this
             gesture
             ,
             I
             will
             that
             every
             man
             pray
             ,
             lifting
             up
             holy
             hands
             .
             For
             as
             
             
               oculus
               elevatus
               expectat
            
             ,
             the
             eye
             lifted
             up
             expects
             ,
             so
             
               manus
               extensa
               petit
            
             ,
             the
             stretched
             out
             hand
             begs
             and
             asketh
             .
          
           
             But
             in
             this
             point
             corruption
             is
             crept
             into
             our
             Church
             .
             Instead
             of
             humbling
             our selves
             by
             prostration
             and
             kneeling
             ,
             we
             are
             pleased
             to
             sit
             at
             our
             ease
             ,
             and
             that
             in
             a
             proud
             manner
             :
             instead
             of
             the
             
               depositio
               magnificentiae
               ,
               &
               nudatio
               capitis
               ,
            
             kneeling
             and
             uncovering
             our
             heads
             ,
             we
             sit
             ,
             and
             with
             our
             heads
             covered
             too
             ;
             this
             is
             not
             to
             enquire
             ,
             at
             least
             not
             to
             imitate
             ,
             the
             dayes
             of
             old
             .
             Balaam
             would
             not
             suffer
             Balac
             ,
             
             though
             a
             King
             ,
             to
             sit
             down
             ,
             but
             to
             stand
             at
             his
             burnt-offering
             ,
             and
             when
             he
             was
             set
             ,
             he
             bade
             him
             arise
             .
             This
             sedentary
             prayer
             ,
             and
             proud
             fashion
             of
             covering
             the
             head
             ,
             cannot
             be
             warranted
             by
             any
             text
             in
             Scripture
             .
          
           
             Secondly
             ,
             the
             outward
             gesture
             at
             the
             word
             preached
             ,
             or
             read
             in
             the
             old
             Testamament
             ,
             
             was
             usually
             sitting
             ,
             as
             we
             may
             see
             in
             Ezekiel
             .
             They
             sit
             before
             thee
             ,
             
             and
             they
             hear
             thee
             ,
             &c.
             saith
             the
             Lord
             by
             the
             Prophet
             .
             And
             so
             in
             the
             new
             ,
             The
             
             multitude
             sate
             about
             our
             Saviour
             ,
             while
             he
             was
             preaching
             :
             and
             the
             Pharisees
             ,
             and
             
             Doctors
             of
             the
             Law
             sate
             by
             him
             ,
             as
             he
             was
             teaching
             .
             So
             Mary
             sate
             at
             Jesus
             feet
             ,
             and
             heard
             his
             word
             .
             Eutychus
             also
             sate
             to
             hear
             
               S.
               Paul
            
             preach
             .
             Sometime
             the
             word
             
             preached
             was
             heard
             standing
             :
             as
             when
             Ezra
             opened
             the
             book
             ,
             standing
             in
             a
             pulpit
             
             of
             wood
             ,
             all
             the
             people
             stood
             up
             .
             And
             these
             two
             gestures
             have
             ever
             been
             indifferently
             permitted
             and
             used
             .
          
           
             In
             the
             administration
             and
             receiving
             the
             Sacraments
             ,
             the
             nature
             and
             dignity
             of
             
             them
             ,
             with
             the
             prayer
             for
             the
             preservation
             both
             of
             our
             bodies
             and
             soul
             unto
             eternal
             life
             (
             to
             say
             no
             more
             )
             may
             easily
             direct
             us
             ,
             with
             what
             exteriour
             reverend
             behaviour
             we
             are
             to
             carry
             our selves
             ,
             viz.
             that
             the
             gesture
             of
             kneeling
             and
             humble
             adoration
             is
             most
             fit
             ,
             and
             that
             such
             a
             gesture
             ,
             as
             doth
             not
             signifie
             our
             humble
             reverence
             ,
             as
             sitting
             ,
             is
             utterly
             unlawful
             .
          
           
             In
             point
             of
             discipline
             the
             gesture
             is
             evident
             ,
             the
             Judge
             sits
             ,
             and
             the
             party
             accused
             ,
             or
             
             that
             hath
             any
             cause
             depending
             before
             him
             stands
             .
          
           
             So
             that
             the
             end
             of
             all
             this
             is
             .
             1.
             
             That
             God
             may
             be
             glorified
             ,
             as
             well
             by
             the
             body
             ,
             which
             
             is
             the
             external
             worship
             ,
             as
             by
             the
             soul
             and
             spirit
             ,
             which
             is
             for
             the
             internal
             .
             2.
             
             That
             our
             outward
             gesture
             may
             stir
             up
             our
             souls
             to
             their
             duty
             ,
             as
             clothes
             increase
             the
             heat
             of
             the
             body
             ,
             though
             they
             receive
             their
             heat
             at
             first
             from
             the
             body
             .
             Lastly
             ,
             as
             to
             stir
             up
             our selves
             ,
             so
             to
             stir
             up
             others
             by
             our
             example
             ,
             that
             they
             seeing
             our
             reverend
             
             behaviour
             ,
             may
             fall
             down
             with
             us
             ,
             and
             be
             moved
             to
             do
             that
             which
             they
             see
             
             us
             do
             ,
             and
             to
             glorifie
             God
             on
             our
             behalf
             .
          
           
             Thus
             as
             we
             have
             shewed
             what
             we
             are
             to
             learn
             out
             of
             the
             affirmative
             part
             ,
             
             viz.
             what
             duties
             to
             perform
             ,
             so
             out
             of
             the
             Negative
             part
             ,
             we
             must
             learne
             ,
             what
             sinnes
             we
             must
             avoid
             :
             and
             to
             finde
             out
             this
             ,
             we
             shall
             need
             to
             go
             no
             further
             ,
             then
             by
             opposing
             the
             contraries
             to
             that
             ,
             which
             hath
             been
             delivered
             in
             the
             affirmative
             part
             .
          
           
             
               1.
               
               To
               Humility
               ,
               and
               
                 depositio
                 magnificentiae
              
               ]
               he
               is
               opposite
               that
               carries
               himself
               proudly
               in
               Gods
               service
               .
               The
               Wise
               man
               tells
               us
               ,
               a
               proud
               eye
               is
               an
               abomination
               
               
               to
               the
               Lord
               ,
               and
               if
               at
               all
               times
               much
               more
               at
               that
               time
               .
               It
               is
               the
               Prophets
               
               counsel
               to
               〈◊〉
               this
               behaviour
               ,
               especially
               in
               Gods
               service
               .
               Hear
               ye
               ,
               give
               ear
               ,
               (
               saith
               he
               )
               〈◊〉
               proud
               ,
               for
               the
               Lord
               hath
               spoken
               .
            
             
               2.
               
               To
               Humiliare
               ]
               He
               is
               averse
               ,
               that
               is
               stiffe
               necked
               ,
               not
               willing
               to
               bow
               ,
               and
               that
               hath
               knees
               like
               an
               Elephant
               ,
               that
               cannot
               bend
               ,
               when
               we
               give
               him
               not
               the
               reverence
               ,
               of
               knee
               ,
               head
               ,
               and
               of
               our
               whole
               body
               .
            
             
               3.
               
               To
               Coming
               ]
               Our
               absenting
               our selves
               from
               Gods
               service
               and
               worship
               ,
               
                 S.
                 Chrysostome
              
               saith
               ,
               
                 Ludus
                 jubet
                 &
                 facis
                 ,
                 vocat
                 aurea
                 tuba
                 ,
                 &
                 venis
                 :
                 Cultus
                 Dei
                 jubet
                 ,
                 &
                 non
                 facis
                 ,
                 vocat
                 &
                 non
                 venis
              
               ;
               pleasure
               commands
               thee
               ,
               and
               thou
               obeyest
               ;
               the
               golden
               trumpet
               calls
               thee
               ,
               and
               thou
               comest
               :
               Gods
               worship
               commandeth
               ,
               and
               thou
               obeyest
               not
               ;
               it
               calls
               thee
               ,
               and
               thou
               comest
               not
               .
               Whose
               servant
               then
               thou
               art
               ,
               thou
               mayest
               judge
               by
               the
               Centurions
               words
               ,
               even
               his
               at
               whose
               command
               thou
               
               comest
               and
               goest
               .
            
             
               4.
               
               Lastly
               ,
               to
               the
               doing
               of
               his
               work
               ;
               the
               neglect
               of
               it
               is
               opposed
               ,
               and
               the
               neglecters
               out
               of
               Gods
               〈◊〉
               :
               for
               
                 neglectus
                 praecepti
                 ,
                 〈◊〉
                 is
                 injuria
                 est
                 ,
              
               the
               neglect
               
               of
               a
               command
               ,
               is
               an
               injury
               to
               him
               that
               commandeth
               .
               He
               that
               knoweth
               his
               Masters
               will
               ,
               and
               doth
               it
               〈◊〉
               ,
               shall
               be
               severely
               punished
               .
               
            
          
           
             But
             in
             the
             manner
             of
             doing
             Gods
             work
             and
             his
             will
             ,
             in
             his
             service
             and
             publique
             Liturgy
             ,
             there
             are
             five
             things
             required
             of
             us
             :
             of
             which
             though
             something
             hath
             been
             formerly
             spoken
             ,
             yet
             considering
             the
             great
             neglect
             and
             contempt
             of
             this
             work
             by
             many
             ,
             more
             is
             here
             to
             be
             said
             of
             them
             .
          
           
             1.
             
             The
             first
             is
             ,
             Unanimity
             and
             uniformity
             ,
             to
             come
             together
             at
             the
             same
             time
             ,
             
             and
             to
             joyn
             together
             in
             the
             same
             worship
             ,
             that
             there
             be
             no
             disagreement
             in
             our
             behavior
             in
             Gods
             service
             ,
             one
             to
             do
             one
             thing
             ,
             and
             another
             to
             do
             another
             ,
             some
             come
             into
             the
             Church
             at
             prayer
             ,
             some
             not
             till
             the
             sermon
             begin
             .
             But
             ,
             as
             the
             Apostle
             enjoyns
             ,
             tarry
             
             one
             for
             another
             :
             that
             is
             ,
             all
             praise
             God
             together
             .
             Inward
             unanimity
             ,
             and
             outward
             uniformity
             being
             a
             delight
             to
             God.
             It
             was
             Davids
             joy
             ,
             I
             was
             glad
             when
             they
             said
             to
             me
             ,
             Let
             us
             go
             into
             the
             house
             of
             the
             Lord
             :
             and
             soon
             after
             he
             addeth
             ,
             Jerusalem
             is
             as
             
             a
             City
             ,
             that
             is
             compact
             together
             ,
             or
             (
             as
             some
             translation
             )
             at
             unity
             in
             it self
             .
             And
             this
             spiritual
             union
             ,
             is
             without
             question
             ,
             a
             great
             strengthening
             to
             the
             Church
             ,
             for
             when
             ,
             either
             one
             comes
             after
             another
             ,
             or
             if
             in
             time
             of
             Gods
             service
             ,
             some
             sing
             not
             ,
             nor
             pray
             with
             the
             other
             ,
             this
             must
             needs
             make
             a
             breach
             in
             the
             fabrick
             of
             it
             .
             
               In
               Discordia
            
             (
             saith
             
               Augustine
               )
               nemo
               benedicit
               Dominum
            
             ,
             God
             is
             never
             truely
             or
             well
             
             served
             ,
             where
             there
             is
             discord
             or
             separation
             .
             The
             Prophets
             earnest
             desire
             is
             ,
             O
             magnifie
             the
             Lord
             with
             me
             ,
             and
             let
             us
             exalt
             his
             name
             together
             :
             And
             therefore
             it
             is
             ,
             that
             the
             holy
             Ghost
             mentioneth
             so
             often
             this
             unanimity
             to
             be
             in
             the
             infancy
             of
             the
             Church
             ,
             as
             being
             one
             of
             the
             chief
             causes
             of
             the
             growth
             and
             enlarging
             of
             it
             .
             The
             
             Spirit
             came
             upon
             them
             when
             they
             were
             all
             together
             with
             one
             accord
             in
             one
             place
             ,
             as
             if
             the
             whole
             Church
             were
             one
             person
             ,
             and
             had
             but
             one
             tongue
             ,
             and
             one
             lip
             .
             And
             in
             prayer
             it
             is
             said
             ,
             They
             lift
             up
             their
             voice
             with
             one
             accord
             .
             And
             they
             heard
             
             
             so
             too
             .
             The
             people
             with
             one
             accord
             gave
             heed
             to
             the
             things
             which
             Philip
             spake
             .
             So
             in
             the
             point
             of
             uniformity
             ;
             we
             see
             ,
             that
             he
             was
             punished
             ,
             that
             was
             not
             like
             the
             
             rest
             of
             the
             guests
             ,
             that
             had
             not
             a
             wedding
             garment
             .
             And
             as
             the
             separation
             and
             division
             of
             tongues
             was
             a
             curse
             ,
             that
             the
             earth
             was
             no
             more
             
               unius
               labii
            
             ,
             of
             one
             speech
             or
             language
             ,
             so
             it
             is
             a
             great
             part
             of
             the
             blessednesse
             of
             the
             heavenly
             Jerusalem
             ,
             that
             the
             Elders
             sing
             with
             one
             voice
             unto
             the
             Lord.
             The
             Fathers
             beat
             much
             upon
             this
             :
             
             and
             Saint
             Chrysostome
             extolleth
             it
             highly
             ,
             and
             saith
             ,
             that
             it
             falleth
             upon
             God
             like
             a
             showre
             of
             hailstones
             :
             and
             Saint
             Augustine
             saith
             ,
             of
             singing
             of
             prayses
             ,
             that
             it
             sounds
             in
             Gods
             eares
             ,
             
               tanquam
               resonantia
               maris
            
             ,
             as
             the
             voice
             of
             many
             waters
             ,
             which
             he
             seemeth
             to
             take
             from
             that
             place
             in
             the
             Revelation
             .
             
          
           
             2.
             
             The
             second
             is
             fear
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             all
             fear
             ,
             saith
             
               S.
               Peter
            
             ;
             with
             fear
             and
             trembling
             ,
             saith
             S.
             Paul
             ;
             for
             if
             the
             service
             of
             men
             (
             according
             to
             the
             rule
             of
             
               S.
               Paul
            
             and
             
             Saint
             Peter
             )
             must
             be
             so
             ,
             much
             more
             the
             service
             of
             God.
             But
             in
             our
             exteriour
             
             service
             of
             God
             ,
             there
             is
             commonly
             so
             little
             fear
             ,
             or
             rather
             such
             want
             of
             fear
             ,
             that
             commonly
             we
             sleep
             in
             it
             ,
             like
             the
             Apostles
             ,
             who
             could
             not
             hold
             open
             their
             eyes
             ,
             being
             
               in
               horto
            
             ,
             in
             the
             garden
             with
             their
             Master
             ,
             they
             could
             not
             watch
             one
             hour
             ,
             and
             therefore
             that
             judgement
             befell
             them
             ,
             that
             they
             all
             forsook
             Christ
             and
             fled
             .
             And
             there
             is
             little
             fear
             in
             sleep
             .
             When
             Jacob
             was
             afraid
             of
             his
             brother
             Esau
             ,
             he
             slept
             not
             all
             that
             night
             .
             The
             Example
             
             of
             the
             Christians
             in
             the
             Primitive
             Church
             ,
             is
             left
             upon
             record
             for
             our
             observation
             ,
             That
             they
             heard
             
               S.
               Paul
            
             preaching
             till
             midnight
             .
             Upon
             which
             place
             Chrysostome
             saith
             ,
             
             
               Ad
               hoc
               commemoravit
               eos
               ,
               qui
               media
               nocte
               vigilabant
               ,
               ut
               pudeat
               eos
               ,
               qui
               media
               die
               dormiunt
               ,
            
             the
             Evangelist
             recordeth
             those
             that
             watch
             till
             midnight
             to
             this
             end
             ,
             that
             they
             may
             be
             ashamed
             ,
             that
             sleep
             at
             mid-day
             .
          
           
             Now
             because
             the
             actions
             of
             a
             natural
             man
             ,
             are
             eating
             ,
             drinking
             ,
             and
             sleeping
             ,
             the
             same
             reason
             which
             〈◊〉
             the
             using
             of
             the
             two
             former
             in
             the
             Church
             ,
             must
             
             needs
             be
             of
             force
             to
             condemn
             sleeping
             too
             .
             Have
             ye
             not
             houses
             to
             eat
             and
             drink
             in
             ,
             saith
             the
             Apostle
             ;
             thereby
             condemning
             those
             that
             used
             to
             eat
             and
             drink
             in
             the
             Church
             .
             So
             if
             he
             could
             have
             supposed
             that
             the
             Corinthians
             would
             have
             slept
             there
             ,
             he
             would
             have
             asked
             the
             same
             question
             concerning
             sleeping
             .
          
           
             And
             as
             he
             reasons
             from
             the
             place
             ,
             so
             we
             may
             reason
             from
             the
             time
             ,
             out
             of
             another
             place
             of
             the
             same
             Apostle
             ,
             
               Vigilate
               ,
               nam
               qui
               dormiunt
               ,
               nocte
               dormiunt
               ,
            
             watch
             ,
             for
             they
             that
             sleep
             ,
             sleep
             in
             the
             night
             .
             But
             with
             us
             ,
             we
             may
             say
             ,
             They
             that
             sleep
             ,
             sleep
             
             in
             the
             day
             .
             And
             so
             ,
             whereas
             the
             place
             of
             sleeping
             should
             be
             our
             houses
             ,
             and
             the
             time
             of
             sleeping
             the
             night
             ;
             we
             ,
             (
             because
             we
             will
             be
             crosse
             )
             in
             the
             day-time
             sleep
             at
             Church
             .
          
           
             Natural
             reason
             tells
             us
             ,
             that
             
               Actio
               vestita
               indebitis
               circumstantiis
               illicita
               est
               ,
            
             every
             action
             cloathed
             with
             undue
             circumstances
             ,
             is
             unlawful
             .
             The
             Prophet
             (
             as
             his
             manner
             is
             )
             after
             he
             had
             denounced
             a
             curse
             upon
             a
             carelesse
             people
             ,
             falleth
             to
             blessing
             the
             Church
             of
             God
             ;
             in
             which
             he
             saith
             ,
             
               Non
               dormiet
               quisquam
               ,
               neque
               dormitabit
               ,
            
             none
             
             shall
             〈◊〉
             ,
             nor
             sleep
             among
             them
             .
             And
             our
             Saviour
             gives
             this
             caveat
             ;
             Beware
             ,
             that
             the
             Lord
             when
             he
             cometh
             ,
             find
             you
             not
             sleeping
             ,
             which
             though
             it
             have
             a
             spiritual
             understanding
             ,
             yet
             there
             follows
             a
             temporal
             punishment
             .
             
          
           
             
               In
               prima
               poena
               est
               estimatio
               peccati
               ,
            
             we
             may
             consider
             of
             the
             sin
             ,
             by
             the
             first
             punishment
             ;
             and
             so
             we
             may
             weigh
             every
             〈◊〉
             
               in
               prima
               poena
            
             .
             God
             usually
             punisheth
             sin
             in
             its
             own
             kinde
             .
             We
             see
             it
             from
             the
             beginning
             ,
             Cains
             murder
             God
             threatneth
             with
             blood
             .
             Sodoms
             heat
             of
             lust
             punished
             with
             fire
             ,
             &c.
             
             Eutychus
             sleep
             (
             in
             this
             case
             )
             
             with
             a
             dead
             sleep
             .
             This
             carelesnesse
             in
             Gods
             service
             ,
             is
             the
             onely
             way
             to
             bring
             us
             ,
             first
             to
             〈◊〉
             ;
             and
             then
             to
             Apostacy
             ,
             and
             no
             religion
             at
             all
             .
             We
             finde
             it
             punished
             in
             the
             Church
             ,
             she
             slept
             and
             awoke
             ,
             but
             found
             not
             her
             beloved
             .
             And
             this
             judgement
             followed
             the
             Apostles
             themselves
             ;
             because
             they
             could
             not
             watch
             one
             hour
             ,
             they
             all
             
             forsook
             our
             Saviour
             ,
             and
             Peter
             forsware
             him
             .
             
          
           
             But
             howsoever
             it
             stands
             in
             respect
             of
             Gods
             punishments
             or
             mercies
             ,
             yet
             the
             former
             reasons
             condemn
             it
             :
             and
             we
             may
             adde
             ,
             that
             the
             heart
             truely
             and
             rightly
             affected
             in
             Gods
             service
             ,
             is
             
               ardens
               cor
            
             ,
             (
             as
             the
             Disciples
             were
             that
             talked
             with
             our
             Saviour
             going
             to
             Emaus
             ,
             their
             heart
             〈◊〉
             )
             and
             a
             Father
             saith
             ,
             that
             it
             is
             impossible
             
             to
             have
             
               cor
               ardens
               sub
               oculo
               gravi
            
             ,
             a
             burning
             heart
             ,
             and
             a
             heavy
             eye
             ,
             are
             not
             compatible
             .
          
           
             3.
             
             There
             must
             be
             with
             these
             ,
             
               Cordis
               praesentia
            
             ,
             our
             heart
             must
             be
             present
             ,
             and
             watchful
             too
             :
             for
             though
             we
             watch
             outwardly
             ,
             yet
             there
             may
             be
             such
             extravagant
             and
             wandering
             thoughts
             in
             the
             heart
             ,
             that
             we
             may
             be
             said
             to
             be
             
               praesentes
               absentes
            
             ,
             absent
             ,
             though
             present
             .
             And
             where
             the
             heart
             is
             absent
             ,
             the
             other
             members
             will
             discover
             it
             .
             The
             note
             of
             
               Cor
               fatui
            
             ,
             a
             fools
             heart
             ,
             is
             to
             be
             
               in
               domo
               laetitiae
            
             ,
             it
             turneth
             that
             way
             ,
             where
             the
             sport
             lyeth
             ,
             whereas
             
               cor
               prudens
            
             ,
             the
             heart
             of
             him
             
             
             that
             hath
             understanding
             ,
             
               quaerit
               scientiam
            
             ,
             seeketh
             to
             get
             knowledge
             .
             The
             inner
             parts
             of
             a
             fool
             are
             like
             a
             broken
             vessel
             ,
             he
             will
             hold
             no
             knowledge
             ;
             so
             long
             
             as
             he
             liveth
             ,
             it
             runneth
             out
             as
             fast
             as
             it
             is
             poured
             in
             ,
             but
             the
             wise
             inquire
             at
             the
             mouth
             of
             the
             wise
             ,
             in
             the
             Congregation
             ,
             and
             ponder
             his
             words
             in
             their
             heart
             .
             
          
           
             And
             these
             are
             testified
             by
             some
             signes
             .
             A
             fools
             eye
             is
             in
             all
             places
             ,
             but
             the
             eyes
             of
             the
             wise
             are
             (
             as
             theirs
             were
             that
             heard
             Christ
             in
             the
             Synagogue
             )
             fastned
             
             on
             the
             Preacher
             .
             The
             fools
             eyes
             ,
             hands
             ,
             and
             feet
             ,
             all
             speak
             ,
             and
             will
             tell
             you
             that
             
             he
             is
             not
             present
             with
             his
             heart
             ,
             and
             when
             they
             are
             reproved
             ,
             all
             is
             but
             risus
             ,
             
             they
             make
             but
             a
             mock
             at
             it
             .
             Therefore
             it
             is
             nothing
             to
             hear
             ,
             except
             we
             
             take
             heed
             how
             we
             heare
             ,
             and
             be
             affected
             with
             Lydia
             to
             attend
             to
             that
             which
             
             is
             spoken
             ;
             for
             it
             is
             the
             wise
             ear
             that
             getteth
             knowledge
             .
             And
             as
             it
             is
             a
             curse
             
             
             to
             speake
             to
             an
             〈◊〉
             that
             heareth
             not
             ,
             so
             it
             is
             a
             blessing
             to
             speake
             to
             a
             hearing
             
             care
             .
          
           
           
             The
             place
             before
             named
             is
             terrible
             ,
             mentioned
             by
             Esay
             against
             foolish
             hearers
             ,
             Hear
             ye
             ,
             but
             understand
             not
             ,
             and
             it
             is
             often
             repeated
             in
             other
             places
             of
             Scripture
             ,
             as
             Matth.
             13.
             15.
             
             Mark
             4.
             12.
             
             Luke
             8.
             10.
             
             John
             12.
             40.
             
             Acts
             28.
             26.
             and
             Rom.
             11.
             8.
             
             It
             is
             the
             extremity
             of
             Gods
             wrath
             ,
             and
             a
             heavy
             curse
             ,
             and
             so
             to
             be
             accompted
             ,
             to
             be
             given
             up
             to
             this
             spiritual
             judgement
             :
             and
             we
             are
             to
             take
             heed
             ,
             that
             by
             our
             own
             carelesnesse
             it
             be
             not
             laid
             upon
             us
             .
             If
             it
             be
             true
             which
             the
             Heathen
             said
             ,
             that
             
               pietas
               non
               est
               vultu
               laedenda
               ,
               sive
               serio
               sive
               simulato
               ,
            
             then
             surely
             we
             ought
             to
             have
             a
             special
             care
             of
             our
             looks
             and
             gesture
             ,
             when
             this
             part
             of
             piety
             ,
             Gods
             worship
             is
             performed
             .
          
           
             4.
             
             The
             fourth
             is
             silentium
             ,
             silence
             :
             we
             must
             not
             talk
             while
             we
             are
             in
             the
             service
             of
             God.
             The
             Preachers
             counsel
             is
             against
             it
             ,
             for
             talking
             is
             flatly
             opposite
             to
             hearing
             the
             Word
             .
             Be
             more
             ready
             to
             hear
             (
             saith
             he
             )
             then
             to
             give
             the
             Sacrifice
             of
             fools
             ,
             whose
             
             heart
             (
             as
             he
             saith
             in
             another
             place
             )
             proclaims
             folly
             ,
             they
             cannot
             be
             silent
             .
             Job
             reckoned
             
             it
             as
             one
             of
             the
             honours
             done
             unto
             him
             ,
             while
             he
             was
             in
             prosperity
             ,
             That
             men
             gave
             
             ear
             to
             him
             ,
             and
             kept
             silence
             .
             If
             a
             man
             should
             turn
             from
             us
             ,
             and
             talk
             with
             another
             ,
             while
             we
             are
             speaking
             to
             him
             ,
             we
             would
             think
             he
             little
             regards
             us
             ,
             or
             what
             
             we
             speak
             .
             The
             Prophets
             command
             was
             .
             The
             Lord
             is
             in
             his
             holy
             Temple
             ,
             let
             all
             the
             
             earth
             keep
             silence
             before
             him
             .
             And
             ,
             Hold
             thy
             peace
             at
             the
             presence
             of
             the
             Lord
             ,
             that
             is
             ,
             when
             the
             Lord
             speaketh
             :
             and
             he
             speaketh
             when
             his
             Messenger
             speaks
             .
             
               Qui
               vos
               audit
               ,
               me
               audit
               ,
            
             saith
             Christ
             ,
             he
             that
             heareth
             you
             ,
             heareth
             me
             .
             In
             the
             Primitive
             
             Church
             the
             first
             word
             ,
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Be
             still
             and
             silent
             ye
             people
             ,
             which
             had
             its
             original
             ,
             from
             that
             place
             in
             the
             Acts
             ,
             where
             S.
             Paul
             being
             to
             preach
             to
             the
             Antiochians
             ,
             
             beckoned
             with
             his
             hand
             for
             silence
             ,
             and
             said
             ,
             Men
             of
             Israel
             ,
             and
             ye
             that
             fear
             God
             give
             audience
             .
          
           
             5.
             
             The
             last
             is
             ,
             
               constantia
               in
               cultu
               divino
            
             ,
             we
             must
             tarry
             while
             Gods
             service
             is
             done
             ,
             and
             not
             depart
             till
             it
             be
             ended
             .
             It
             was
             Joshuahs
             commendation
             ,
             that
             he
             departed
             not
             
             out
             of
             the
             Tabernacle
             .
             The
             offending
             herein
             is
             that
             which
             the
             Prophet
             calls
             ,
             discedere
             
             
               a
               lege
            
             ,
             which
             relates
             ,
             to
             depart
             out
             of
             the
             Congregation
             ,
             while
             the
             Law
             was
             reading
             .
             For
             as
             by
             preaching
             ,
             God
             speaks
             to
             us
             ,
             so
             by
             Prayer
             we
             speak
             to
             God
             :
             and
             it
             is
             but
             
               lex
               Talionis
            
             ,
             the
             law
             is
             equal
             .
             As
             we
             deal
             with
             God
             ,
             so
             will
             God
             deal
             with
             us
             .
             If
             we
             stay
             to
             hear
             him
             ,
             he
             will
             stay
             to
             hear
             us
             :
             and
             when
             we
             say
             ,
             
               Quare
               dereliquisti
               me
               ,
               Domine
            
             ?
             Lord
             ,
             why
             hast
             thou
             left
             me
             ?
             he
             will
             answer
             ,
             
               Quare
               dereliquisti
               me
               ,
               serve
            
             ?
             Servant
             ,
             why
             hast
             thou
             left
             me
             ?
             And
             that
             speech
             of
             his
             at
             the
             last
             day
             ,
             
               Discedite
               a
               me
            
             ,
             depart
             from
             me
             ,
             will
             be
             a
             just
             punishment
             for
             them
             ,
             that
             depart
             
             from
             him
             here
             in
             this
             kingdom
             of
             grace
             .
          
           
             In
             the
             Primitive
             Church
             ,
             from
             the
             first
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             let
             the
             people
             be
             silent
             ,
             to
             the
             last
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             let
             the
             people
             depart
             ,
             none
             might
             go
             out
             from
             the
             Congregation
             upon
             pain
             of
             Excommunication
             ,
             as
             appears
             by
             the
             fourth
             Council
             of
             
             Carthage
             .
             If
             we
             would
             well
             consider
             this
             ,
             this
             fault
             would
             not
             be
             so
             common
             among
             us
             .
          
           
             Now
             the
             means
             to
             perform
             this
             outward
             worship
             are
             these
             .
             1.
             
             If
             we
             follow
             the
             
             Preachers
             counsel
             in
             taking
             heed
             to
             our
             feet
             ,
             when
             we
             go
             into
             Gods
             house
             .
             2.
             
             If
             we
             
             consider
             ,
             that
             it
             is
             a
             more
             fearful
             thing
             to
             come
             to
             the
             Church
             ,
             then
             it
             was
             to
             touch
             
             the
             Mount
             ,
             and
             in
             respect
             of
             Gods
             presence
             ,
             we
             must
             not
             refuse
             him
             that
             speaketh
             .
             3.
             
             That
             the
             Angels
             are
             present
             among
             us
             ,
             though
             we
             see
             them
             not
             ,
             and
             that
             the
             
             doctrine
             of
             the
             new
             Testament
             is
             such
             ,
             
               in
               quam
               desiderant
               Angeli
               prospicere
            
             ,
             which
             
             the
             Angels
             desire
             to
             behold
             ,
             therefore
             if
             they
             shall
             see
             any
             not
             to
             esteem
             that
             ,
             which
             they
             make
             such
             accompt
             of
             ,
             shall
             not
             they
             be
             Ministers
             of
             Gods
             wrath
             ?
             4.
             
             That
             the
             end
             of
             our
             Creation
             is
             to
             glorifie
             God
             ;
             now
             glorification
             comes
             from
             instruction
             ,
             and
             instruction
             from
             hearing
             ;
             so
             then
             as
             our
             hearing
             is
             ,
             our
             doing
             shall
             be
             .
             
               Vt
               audies
               it
               a
               facies
            
             ,
             if
             you
             hear
             not
             well
             ,
             you
             can
             never
             do
             well
             ;
             a
             carelesse
             hearing
             ever
             begets
             a
             carelesse
             doing
             ,
             it
             cannot
             go
             
               ultra
               speciem
            
             .
             5.
             
             If
             we
             put
             to
             it
             ,
             
               ut
               audies
               ,
               ita
               audieris
            
             ,
             as
             you
             hear
             ,
             so
             shall
             you
             be
             heard
             of
             God
             ,
             and
             men
             .
             If
             we
             be
             carelesse
             of
             him
             ,
             he
             will
             be
             carelesse
             of
             us
             likewise
             ,
             and
             more
             then
             that
             ,
             our
             very
             Prayers
             shall
             be
             an
             
             abomination
             to
             him
             .
             He
             that
             turneth
             away
             his
             ear
             from
             hearing
             the
             law
             ,
             even
             his
             prayer
             shall
             be
             an
             abomination
             ,
             saith
             Solomon
             .
             And
             this
             may
             be
             a
             punishment
             upon
             some
             Preachers
             ,
             who
             have
             had
             dull
             ears
             themselves
             ,
             that
             they
             shall
             speak
             to
             a
             dull
             people
             ,
             that
             will
             not
             hear
             .
          
           
             1.
             
             That
             which
             God
             〈◊〉
             in
             the
             Prophet
             ,
             there
             is
             a
             very
             low
             ,
             and
             as
             
             Augustine
             saith
             ,
             an
             unlawful
             comparison
             ,
             God
             compares
             himself
             to
             an
             earthly
             King
             ,
             
             I
             am
             a
             great
             King
             saith
             the
             Lord
             of
             hosts
             &c.
             
             And
             with
             all
             ,
             how
             he
             reasons
             
             in
             that
             Chapter
             against
             the
             carelesse
             in
             his
             service
             .
             Offer
             this
             to
             your
             governour
             will
             he
             be
             pleased
             with
             thee
             ?
             As
             if
             he
             should
             say
             ,
             do
             such
             service
             as
             this
             to
             your
             Prince
             ,
             would
             he
             take
             it
             well
             at
             your
             hands
             ?
             and
             do
             you
             think
             that
             I
             that
             am
             King
             of
             Kings
             ,
             will
             not
             look
             for
             such
             observance
             in
             my
             service
             as
             an
             earthly
             Prince
             will
             looke
             for
             ?
             so
             if
             we
             say
             with
             our selves
             ,
             this
             service
             which
             I
             offer
             in
             praying
             ,
             hearing
             &c.
             would
             I
             offer
             no
             better
             to
             agreat
             king
             this
             is
             a
             good
             signe
             .
          
           
             If
             as
             David
             was
             to
             Saul
             ,
             we
             be
             to
             God
             ,
             be
             careful
             ,
             that
             we
             be
             not
             missing
             from
             his
             house
             ,
             for
             else
             as
             Jonathan
             said
             to
             David
             ,
             To
             morrow
             is
             the
             feast
             ,
             and
             you
             will
             be
             
             looked
             for
             ,
             and
             if
             my
             father
             finde
             your
             place
             empty
             ,
             he
             will
             be
             angry
             .
             So
             will
             God
             look
             for
             us
             ,
             and
             if
             he
             finde
             us
             not
             at
             his
             service
             ,
             he
             will
             be
             angry
             too
             ,
             unlesse
             we
             have
             just
             cause
             of
             absence
             .
             Now
             there
             are
             some
             causes
             wherein
             a
             man
             may
             be
             excused
             for
             absenting
             himself
             ,
             such
             as
             these
             .
          
           
             
               1.
               
               The
               first
               is
               sicknesse
               .
               Michol
               excused
               David
               from
               coming
               to
               Saul
               ,
               by
               saying
               that
               he
               was
               sick
               ,
               and
               it
               had
               been
               barbarous
               in
               Saul
               to
               urge
               a
               sick
               man
               to
               
               come
               .
            
             
               2.
               
               Secondly
               .
               Sacrificing
               our selves
               ,
               is
               a
               sufficient
               cause
               .
               Jonathan
               excused
               David
               
               likewise
               ,
               from
               coming
               to
               Sauls
               sacrifice
               ,
               because
               he
               was
               gone
               to
               Bethlem
               ,
               to
               offer
               sacrifice
               for
               himself
               .
            
             
               3.
               
               Lastly
               ,
               
                 Misericordiam
                 volo
                 ,
                 non
                 Sacrificium
              
               .
               I
               will
               have
               mercy
               ,
               and
               not
               sacrifice
               ;
               works
               of
               mercy
               ,
               as
               visiting
               the
               sick
               ,
               and
               the
               like
               ,
               are
               lawfull
               excuses
               .
               
            
          
           
             2.
             
             Thesecond
             signe
             is
             ,
             if
             upon
             the
             meditation
             of
             
               Lex
               Talionis
            
             ,
             as
             you
             hear
             you
             shall
             
             be
             heard
             .
             We
             can
             truly
             say
             ,
             Even
             as
             I
             hear
             ,
             so
             hear
             me
             O
             Lord.
             This
             is
             a
             good
             signe
             .
          
           
             3.
             
             The
             third
             is
             .
             If
             we
             be
             companions
             of
             them
             that
             fear
             God
             and
             love
             them
             
             that
             are
             Gods
             servants
             ;
             because
             they
             be
             reverend
             and
             zealous
             in
             his
             service
             ,
             
             for
             he
             that
             loveth
             God
             ,
             loveth
             them
             that
             worship
             him
             ,
             with
             fear
             and
             reverence
             .
             
          
           
             The
             last
             thing
             (
             according
             to
             the
             sixth
             rule
             )
             is
             ,
             thatwe
             procure
             this
             outward
             worship
             
             to
             be
             performed
             by
             others
             .
             〈◊〉
             saith
             
               〈◊〉
               verus
               Christianus
               est
               〈◊〉
               sratris
               ,
            
             every
             good
             Christian
             is
             a
             Curtein
             to
             his
             brother
             ,
             for
             every
             curtein
             must
             have
             a
             hook
             ,
             and
             a
             catch
             to
             draw
             his
             brother
             .
             to
             Gods
             service
             .
             King
             David
             drew
             the
             
             multitude
             into
             the
             house
             of
             God.
             Andrew
             brought
             his
             brother
             Simon
             to
             Christ
             ,
             so
             
             Philip
             called
             〈◊〉
             .
             We
             must
             tarry
             one
             for
             another
             ,
             according
             to
             the
             Apostles
             rule
             .
             For
             they
             that
             desert
             others
             ,
             and
             disswade
             them
             from
             this
             outward
             worship
             and
             
             service
             ofGod
             ,
             shall
             be
             accursed
             and
             stricken
             with
             blindenes
             of
             body
             and
             soul
             ,
             as
             
             Elimas
             the
             Sorcerer
             was
             for
             dehorting
             
               Sergius
               Paulus
            
             the
             Governour
             ,
             and
             seeking
             to
             turne
             him
             away
             from
             the
             faith
             .
          
           
             And
             thus
             much
             for
             the
             first
             part
             ofthis
             Commandment
             which
             as
             we
             said
             in
             our
             division
             of
             it
             ,
             was
             an
             expresse
             Prohibition
             ,
             in
             these
             words
             Thou
             shalt
             not
             make
             to
             thy self
             any
             graven
             image
             &c.
             
             And
             an
             included
             affirmative
             precept
             ,
             thou
             shalt
             worship
             me
             in
             such
             manner
             as
             I
             do
             command
             thee
             .
          
        
         
           
             CHAP.
             VIII
          
           
             
               Of
               the
               second
               part
               of
               this
               precept
               .
               The
               sanction
               ,
               or
               penalty
               .
               This
               is
               the
               first
               Commandment
               with
               a
               penalty
               .
               Reasons
               of
               it
               .
               The
               parts
               of
               this
               sanction
               .
               1.
               
               Gods
               stile
               .
               2.
               
               A
               commination
               .
               3.
               
               A
               promise
               .
               1.
               
               Gods
               stile
               by
               1.
               his
               power
               .
               2.
               
               His
               Iealousy
               .
               How
               Iealousy
               is
               ascribedto
               God.
               Why
               humane
               affections
               are
               ascribed
               to
               God.
               
            
          
           
             Of
             the
             Sanction
             in
             this
             Commandment
             ,
          
           
             VVE
             come
             now
             to
             the
             second
             part
             of
             the
             Precept
             ,
             which
             is
             the
             reason
             or
             the
             
             sanction
             of
             the
             law
             consisting
             aswell
             of
             a
             Penalty
             for
             breaking
             it
             ,
             as
             a
             reward
             for
             observing
             it
             .
             And
             these
             two
             may
             be
             resembled
             to
             the
             two
             Mounts
             ,
             Ebal
             ,
             where
             the
             
             Curses
             were
             denounced
             .
             and
             Gerizim
             ,
             where
             the
             blessings
             were
             promised
             to
             the
             twelve
             Tribes
             ,
             for
             
               unumquodque
               mandatum
               sancitur
               praemio
               et
               poena
               ,
            
             every
             law
             is
             confirmed
             
             by
             rewards
             and
             punishments
             and
             here
             are
             both
             .
          
           
             Now
             if
             it
             shall
             be
             demanded
             ,
             why
             it
             was
             the
             will
             ofGod
             ,
             to
             make
             this
             the
             first
             precept
             with
             a
             penalty
             ,
             as
             Saint
             Paul
             observed
             of
             the
             fifth
             commandment
             ,
             that
             it
             
             was
             the
             first
             ,
             with
             a
             promise
             ,
             we
             shall
             finde
             these
             reasons
             for
             it
             .
          
           
             
               1.
               
               Because
               a
               publick
               sinne
               is
               to
               be
               openly
               punished
               and
               the
               punishment
               by
               Gods
               
               law
               ,
               is
               to
               be
               proportionable
               to
               the
               offence
               .
               Now
               the
               sinne
               against
               the
               first
               commanment
               is
               secret
               in
               our
               hearts
               ,
               it
               is
               a
               bosom
               sinne
               ,
               which
               God
               alone
               can
               see
               and
               therefore
               
               the
               punishment
               of
               it
               is
               left
               to
               God
               himself
               who
               is
               content
               (
               as
               Saint
               Paul
               saith
               )
               somtimes
               and
               on
               some
               reason
               as
               himself
               pleaseth
               to
               wink
               at
               it
               ,
               not
               to
               see
               it
               :
               but
               this
               ,
               because
               it
               comes
               into
               the
               light
               of
               the
               sun
               ,
               and
               is
               obvious
               to
               every
               eye
               ,
               and
               the
               rule
               of
               Justice
               being
               
                 ut
                 malum
                 ubi
                 contingit
                 ,
                 ibi
                 moriatur
              
               that
               if
               the
               fault
               be
               open
               ,
               it
               be
               publickly
               punished
               ,
               therefore
               God
               hath
               appointed
               and
               decreed
               a
               visible
               punishment
               for
               it
               ,
               for
               the
               reason
               and
               end
               ,
               set
               down
               by
               the
               Apostle
               ,
               that
               others
               may
               fear
               .
            
             
               2.
               
               Whereas
               it
               is
               the
               property
               of
               punishment
               ,
               
                 cohibere
                 impetus
                 〈◊〉
                 turpia
              
               ,
               to
               restrain
               
               mens
               passions
               from
               committing
               ill
               ;
               and
               our
               impetus
               or
               inclinations
               being
               prone
               to
               offend
               against
               this
               commandment
               by
               two
               motives
               ,
               proffit
               ,
               and
               safety
               2.
               of
               the
               best
               Oratours
               to
               perswade
               (
               I
               speak
               of
               that
               corruption
               ,
               which
               draws
               every
               one
               to
               such
               platformes
               of
               Gods
               outward
               worship
               ,
               as
               his
               own
               head
               shall
               ,
               devise
               )
               and
               that
               we
               cannot
               be
               vile
               in
               our
               own
               eyes
               ,
               as
               David
               was
               ;
               and
               also
               for
               that
               sometimes
               
               it
               falleth
               out
               ,
               as
               God
               foretold
               ,
               that
               the
               beast
               getteth
               place
               ,
               and
               is
               received
               ,
               
               and
               then
               he
               that
               will
               not
               receive
               the
               mark
               of
               the
               beast
               in
               his
               forehead
               ,
               shall
               be
               threatned
               with
               penalty
               of
               Body
               and
               goods
               .
               And
               that
               either
               for
               proffit
               or
               honour
               ,
               or
               for
               fear
               of
               such
               edicts
               as
               were
               made
               by
               
                 Nabuchadnezzar
                 ,
                 Darius
              
               and
               the
               rulers
               of
               
               the
               Jews
               ,
               which
               mav
               touch
               the
               life
               ,
               any
               worship
               is
               likely
               to
               be
               embraced
               by
               us
               .
               For
               
               as
               Satan
               told
               God
               skin
               for
               skin
               ,
               yea
               all
               that
               a
               man
               hath
               ,
               will
               he
               give
               for
               his
               life
               not
               onely
               to
               save
               his
               skin
               ,
               but
               to
               save
               the
               fleece
               also
               ,
               to
               enjoy
               outward
               peace
               
               wealth
               and
               honour
               ,
               men
               will
               violate
               the
               commandments
               of
               God.
               Therefore
               to
               bridle
               these
               impetus
               ,
               and
               to
               meet
               with
               those
               edicts
               ofPrinces
               ,
               and
               men
               in
               authority
               ,
               God
               frames
               his
               Commandment
               as
               strong
               as
               Princes
               do
               theirs
               and
               threatens
               a
               punishment
               greater
               then
               they
               can
               inflict
               ,
               
                 Qui
                 secus
                 faxit
              
               .
               He
               that
               doth
               otherwise
               ,
               shall
               be
               subject
               to
               this
               ,
               and
               this
               punishment
               .
               And
               these
               are
               the
               reasons
               ,
               why
               this
               is
               a
               penallstatute
               .
            
          
           
             This
             sanction
             or
             ratification
             containeth
             two
             things
             .
             1.
             
             A
             Commination
             visiting
             sinne
             to
             the
             third
             and
             fourth
             generation
             .
             2.
             
             A
             promise
             ,
             shewing
             mercy
             to
             them
             that
             love
             me
             &c.
             before
             both
             which
             there
             is
             a
             preface
             ,
             I
             the
             Lord
             &c.
             
          
           
             This
             stile
             of
             God
             is
             the
             same
             ,
             which
             formerly
             we
             had
             ,
             but
             with
             a
             double
             encrease
             
             or
             addition
             .
             1.
             fortis
             strong
             .
             2.
             zealotes
             jealous
             ,
             of
             sure
             performance
             in
             what
             he
             here
             threateneth
             
               fortis
               nihil
               impediet
            
             ,
             strong
             that
             nothing
             can
             hinder
             ,
             
               zelotes
               ut
               nihil
               slectat
            
             ,
             zealous
             ,
             that
             nothing
             may
             alter
             him
             .
             He
             hath
             both
             a
             posse
             ,
             and
             a
             velle
             ,
             a
             power
             and
             a
             will.
             
          
           
             1.
             
             It
             falls
             out
             many
             times
             ,
             that
             men
             (
             whose
             arme
             and
             strength
             is
             shortned
             )
             though
             they
             conceivesore
             displeasure
             against
             others
             ,
             yet
             there
             wants
             strength
             to
             put
             it
             in
             execution
             .
             Shimei
             was
             maliciously
             bent
             against
             David
             ,
             yet
             all
             he
             could
             do
             ,
             was
             
             but
             to
             cast
             a
             handfull
             of
             dust
             against
             him
             ,
             and
             because
             he
             wanted
             power
             to
             put
             his
             malice
             in
             execution
             ,
             he
             was
             fain
             to
             end
             ,
             in
             a
             few
             railing
             words
             .
          
           
             Fortis
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             strong
             God
             is
             oft
             times
             vsed
             in
             scripture
             .
             but
             especially
             then
             when
             God
             opposeth
             himself
             to
             weak
             man
             ,
             as
             we
             may
             see
             in
             the
             prophet
             .
             The
             Egyptians
             ,
             
             are
             men
             and
             not
             Gods
             &c.
             
             And
             this
             attribute
             of
             God
             is
             expressed
             by
             the
             Hebrews
             by
             twowords
             [
             Gnuz
             ]
             robur
             ,
             or
             internal
             strength
             ,
             and
             [
             Cayl
             ]
             potentia
             ,
             or
             fortitudo
             ;
             external
             might
             as
             in
             weapons
             and
             armes
             .
          
           
             1.
             
             The
             first
             is
             called
             Gods
             weaknes
             (
             by
             the
             holy
             Ghost
             ,
             )
             in
             respect
             of
             man
             ,
             his
             weaknes
             is
             stronger
             then
             man
             and
             is
             called
             by
             Pharoah
             Magicians
             the
             finger
             of
             God
             ,
             
             which
             if
             it
             do
             but
             touch
             the
             mountains
             ,
             they
             will
             smoak
             ,
             yea
             at
             the
             breath
             of
             his
             
             nostrils
             (
             hils
             were
             overturned
             and
             the
             foundations
             of
             them
             are
             discovere
             d.
             And
             not
             
             onely
             thi
             positive
             ,
             but
             privative
             too
             .
             For
             if
             he
             doe
             but
             hold
             in
             his
             breath
             ,
             the
             Creaturs
             die
             ,
             all
             things
             shall
             perish
             .
             It
             brings
             those
             effects
             ,
             as
             the
             Ecclype
             of
             the
             sun
             doth
             in
             
             the
             world
             ,
             all
             are
             darkned
             .
             And
             therefore
             it
             is
             ,
             that
             the
             Psalmist
             sayth
             of
             God
             ,
             in
             
             respect
             of
             this
             first
             .
             Thou
             hast
             a
             mighty
             arme
             ,
             strong
             is
             thy
             hand
             &c.
             
          
           
             2.
             
             The
             second
             is
             Potentia
             .
             His
             external
             strength
             ;
             his
             Ammnnition
             or
             weapons
             .
             
             This
             word
             is
             like
             to
             a
             fire
             ,
             and
             hammer
             ,
             as
             the
             Prophet
             speaks
             ,
             He
             hath
             a
             sword
             ,
             and
             
             a
             bow
             too
             ,
             for
             as
             the
             Psalmist
             saith
             ,
             he
             whets
             the
             one
             ,
             and
             bends
             the
             other
             .
             He
             is
             
             stiled
             ,
             
               Dominus
               Exercituum
            
             ,
             The
             Lord
             of
             hosts
             ,
             in
             many
             places
             king
             David
             saith
             ,
             that
             
             his
             chariots
             and
             Angels
             are
             20000.
             
             The
             Prophet
             Daniel
             reckoneth
             more
             .
             Thousands
             
             of
             thousands
             ,
             and
             ten
             thousand
             thousands
             .
             The
             holy
             Ghost
             in
             Saint
             Lukes
             Gospel
             ,
             
             calls
             them
             a
             multitude
             (
             our
             capacity
             or
             arithmetick
             not
             being
             able
             to
             conceive
             them
             )
             And
             what
             God
             is
             able
             to
             do
             by
             all
             these
             we
             may
             imagine
             ,
             by
             that
             which
             we
             
             read
             was
             done
             by
             one
             of
             them
             ,
             who
             in
             one
             night
             slew
             185000
             ,
             of
             the
             Assyrian
             host
             .
             And
             as
             he
             hath
             heavenly
             so
             hath
             he
             earthly
             souldiours
             too
             ,
             by
             which
             he
             hath
             done
             mighty
             acts
             even
             against
             great
             Princes
             as
             lice
             ,
             frogs
             ,
             flies
             ,
             Caterpillers
             Locusts
             
             and
             the
             like
             .
             And
             therefore
             there
             's
             no
             doubt
             to
             be
             made
             ,
             but
             that
             he
             is
             fortis
             ,
             of
             power
             
             enough
             and
             what
             he
             threatens
             ,
             he
             can
             ,
             and
             will
             bring
             to
             passe
             .
          
           
             Secondly
             for
             his
             〈◊〉
             .
             And
             this
             is
             well
             added
             by
             God
             ,
             for
             there
             are
             not
             many
             
             that
             will
             question
             whether
             he
             be
             able
             to
             punish
             ,
             or
             no
             ;
             but
             it
             may
             be
             thought
             ,
             that
             it
             is
             all
             one
             to
             God
             ,
             whether
             we
             afford
             him
             the
             true
             outward
             worship
             or
             not
             ,
             and
             that
             he
             regardeth
             not
             ,
             how
             we
             behave
             our selves
             in
             his
             service
             ,
             and
             therefore
             conceiveth
             no
             displeasure
             against
             them
             that
             fail
             therein
             .
             But
             to
             remove
             this
             doubt
             ,
             he
             expressely
             declares
             ,
             that
             he
             is
             a
             regarder
             ,
             and
             that
             a
             zealous
             regarder
             .
             And
             whereas
             
             the
             wicked
             (
             as
             it
             is
             in
             the
             Psalm
             )
             say
             ,
             Tush
             God
             regardeth
             not
             ,
             here
             we
             see
             ,
             he
             regardeth
             it
             ,
             and
             that
             in
             the
             highest
             degree
             ,
             in
             jealousy
             ,
             which
             is
             a
             narrow
             searcher
             of
             that
             it
             suspects
             .
          
           
             Jealousy
             is
             the
             excesse
             ,
             or
             extremity
             of
             love
             ,
             
               zelotypia
               amor
               est
               reduplicatus
            
             .
             Many
             
             waters
             cannot
             quench
             it
             .
             It
             endures
             no
             Corrival
             ,
             but
             is
             
               impatiens
               consortis
            
             ,
             it
             must
             be
             alone
             and
             have
             no
             companion
             .
             
               Nemo
               praeter
               ,
               nemo
               cum
            
             .
             None
             besides
             ,
             nor
             none
             with
             it
             .
             And
             God
             is
             not
             onely
             
               impatiens
               consortis
            
             ,
             but
             equalitatis
             ,
             of
             equality
             too
             ,
             he
             will
             not
             have
             any
             to
             be
             equal
             with
             him
             ,
             nor
             to
             partake
             the
             least
             unequal
             share
             with
             him
             in
             our
             service
             ,
             but
             he
             will
             have
             
               totum
               affectum
            
             ,
             we
             see
             he
             calls
             for
             the
             
             whole
             heart
             .
             Saint
             Paul
             saith
             ,
             I
             am
             jealous
             over
             you
             ,
             with
             a
             Godly
             jealousie
             for
             I
             have
             espoused
             you
             to
             one
             husband
             ,
             that
             I
             may
             present
             you
             as
             a
             chast
             virgin
             
             to
             Christ.
             And
             the
             Psalmist
             ,
             
               zelus
               domus
               tuae
               devoravit
               me
            
             ,
             The
             zeal
             of
             thine
             
             
             house
             hath
             even
             devoured
             me
             ,
             which
             the
             Disciples
             applied
             to
             Christ.
             It
             is
             such
             an
             affection
             ,
             as
             must
             take
             up
             the
             whole
             man
             ,
             such
             a
             regard
             hath
             God
             to
             his
             outward
             worship
             .
          
           
             This
             affection
             in
             it self
             is
             good
             ,
             else
             God
             would
             not
             have
             taken
             order
             ,
             that
             he
             that
             
             was
             led
             by
             the
             spirit
             of
             jealousy
             ,
             might
             make
             proof
             of
             his
             suspected
             wife
             :
             but
             upon
             some
             occasions
             it
             many
             times
             falleth
             out
             to
             be
             mingled
             with
             other
             affections
             ,
             as
             in
             the
             case
             ,
             which
             Saint
             James
             calles
             
               zelum
               amarum
            
             ,
             a
             bitter
             zeal
             
               ex
               laesa
               concupiscentia
            
             from
             an
             offended
             concupiscence
             ,
             which
             brings
             not
             onely
             greef
             ,
             but
             stirreth
             us
             up
             ,
             ad
             
             vindictam
             ,
             to
             revenge
             ,
             and
             this
             is
             anger
             ,
             such
             as
             we
             finde
             in
             the
             Prophet
             .
             God
             is
             jealous
             ,
             and
             the
             Lord
             revengeth
             :
             the
             Lord
             revengeth
             and
             is
             furious
             &c.
             and
             the
             wiseman
             
             calleth
             it
             ,
             a
             raging
             revenge
             .
             Now
             ,
             if
             this
             affection
             fall
             where
             there
             is
             power
             
             as
             with
             God
             ,
             it
             will
             not
             onely
             smoke
             ,
             but
             it
             will
             kindle
             ,
             and
             burn
             like
             fire
             ,
             as
             the
             
             psalmist
             hath
             it
             and
             that
             not
             like
             a
             spark
             in
             a
             stack
             ofstraw
             ,
             which
             flameth
             ,
             and
             vanisheth
             
             a
             way
             but
             like
             fire
             in
             a
             barrel
             of
             gunpouder
             ,
             bearing
             all
             before
             it
             .
             For
             
               pro
               potentia
               ,
               ira
            
             .
             According
             to
             a
             mans
             strength
             ,
             so
             is
             his
             anger
             .
             The
             wiseman
             tells
             us
             .
             
             The
             wrath
             of
             a
             king
             is
             death
             :
             and
             of
             the
             eternal
             king
             ,
             eternal
             death
             ,
             of
             body
             
             and
             soul.
             
          
           
             Now
             to
             avoid
             the
             errour
             touching
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             whether
             according
             to
             the
             manner
             of
             men
             ,
             affections
             fall
             into
             God
             ,
             or
             no
             ?
             We
             are
             to
             distinguish
             :
             for
             if
             we
             speak
             simply
             and
             not
             by
             Metaphors
             ,
             there
             doth
             not
             .
             Why
             then
             saith
             Saint
             
               Augustine
               〈◊〉
               est
               ista
               de
               deo
               affirmare
               ,
            
             it
             is
             an
             indignity
             to
             affirme
             such
             things
             of
             God
             ,
             but
             he
             answers
             himself
             ,
             
               Indignum
               certe
               ,
               si
               aliquod
               dignum
               ,
               quod
               de
               Deo
               diceretur
               ,
               inveniretur
               .
            
             It
             is
             certainly
             ,
             if
             we
             could
             finde
             any
             thing
             to
             speak
             ,
             that
             were
             worthy
             of
             him
             ;
             but
             we
             cannot
             .
             For
             the
             most
             glorious
             termes
             of
             Majesty
             and
             magnificence
             ,
             which
             we
             give
             him
             ,
             
               magis
               congruunt
               humanae
               imbecillitati
               ,
               quam
               divinae
               Majestati
               ,
            
             they
             agree
             better
             with
             mans
             weaknesse
             ,
             〈◊〉
             Gods
             divine
             majesty
             .
          
           
           
             And
             whereas
             it
             is
             said
             in
             Scripture
             ,
             both
             ,
             that
             God
             is
             not
             as
             man
             ,
             that
             he
             should
             
             repent
             ,
             and
             in
             another
             place
             ,
             that
             it
             repented
             God
             ,
             that
             he
             had
             made
             man
             
             upon
             earth
             ,
             these
             places
             and
             the
             like
             ,
             are
             to
             be
             reconciled
             by
             these
             rules
             .
          
           
             
               1.
               
               
                 Cum
                 negantur
                 de
                 Deo
                 affectiones
                 ,
                 humanae
                 naturae
                 infirmitatitribuuntur
                 :
                 cum
              
               
               
                 affirmantur
                 ,
                 divinae
                 naturae
                 efficaciae
              
               .
               When
               these
               affections
               are
               denied
               to
               be
               in
               God
               ,
               they
               are
               attributed
               to
               the
               infirmity
               of
               humane
               nature
               ,
               but
               when
               they
               are
               affirmed
               of
               him
               ,
               it
               is
               to
               shew
               the
               power
               of
               the
               divine
               nature
               .
               It
               betokeneth
               ,
               that
               he
               will
               work
               as
               effectually
               ,
               as
               men
               do
               ,
               when
               they
               have
               the
               like
               affections
               upon
               them
               :
               not
               that
               he
               hath
               such
               affections
               ,
               for
               he
               is
               impassibilis
               ,
               not
               to
               be
               moved
               with
               any
               kinde
               of
               perturbation
               ,
               but
               that
               he
               produceth
               such
               effects
               ,
               
                 ad
                 modum
                 hominis
                 〈◊〉
                 affecti
              
               ,
               as
               they
               do
               in
               whom
               such
               affections
               are
               .
            
             
               2.
               
               Secondly
               ,
               Augustine
               saith
               ,
               that
               these
               things
               though
               they
               are
               affirmed
               of
               God
               and
               man
               ,
               
                 Eodem
                 verbo
              
               ,
               expressed
               in
               the
               same
               words
               ,
               yet
               are
               they
               not
               
                 eodem
                 modo
              
               ,
               performed
               by
               the
               same
               manner
               .
               For
               1.
               
               Jealousy
               in
               man
               ,
               oftentimes
               ariseth
               out
               of
               error
               ,
               either
               out
               of
               a
               false
               or
               light
               cause
               ,
               but
               in
               God
               is
               no
               errour
               ,
               he
               doth
               all
               out
               of
               judgement
               .
               2.
               
               Mans
               jealousy
               is
               suddenly
               provoked
               :
               but
               Gods
               cometh
               ,
               
                 lente
                 &
                 longanimiter
              
               ,
               slowly
               and
               after
               much
               and
               long
               suffering
               .
               3.
               
               Mans
               is
               
                 immodice
                 ,
                 &
                 sine
                 fine
              
               ,
               
               immoderate
               ,
               raging
               ,
               and
               endlesse
               ,
               but
               Gods
               is
               ,
               Sedate
               temperatly
               ,
               it
               is
               
                 Tranquilla
                 justitia
              
               ,
               a
               peaceable
               ,
               and
               quiet
               justice
               .
            
             
               3.
               
               We
               are
               to
               conceive
               ,
               that
               God
               speaks
               thus
               for
               mans
               capacity
               (
               as
               the
               Apostle
               
               saith
               )
               after
               the
               manner
               of
               men
               :
               or
               as
               in
               another
               case
               ,
               not
               to
               us
               as
               spritual
               ,
               but
               as
               carnal
               
               in
               our
               own
               termes
               :
               as
               in
               the
               case
               of
               man
               and
               wife
               ,
               some
               think
               they
               love
               not
               their
               wives
               enough
               ,
               except
               some
               jealousy
               be
               mixt
               ,
               that
               they
               participate
               their
               love
               with
               other
               men
               :
               and
               God
               in
               his
               service
               here
               ,
               is
               as
               jealous
               ,
               as
               a
               man
               for
               breach
               of
               wedlock
               ,
               and
               therefore
               representeth
               himself
               in
               that
               manner
               ,
               and
               under
               the
               like
               affection
               .
            
             
               4.
               
               Fourthly
               .
               
                 Quia
                 nos
                 non
                 promovemur
                 ad
                 nomen
                 justitiae
                 ,
                 introducitur
                 zelotypus
                 .
              
               We
               are
               so
               dull
               of
               spirit
               ,
               that
               the
               attribute
               of
               Gods
               justice
               alone
               moves
               us
               not
               ,
               and
               therefore
               he
               takes
               a
               terme
               from
               an
               affection
               ,
               that
               falls
               not
               into
               him
               ,
               as
               it
               is
               in
               men
               to
               the
               end
               ,
               we
               may
               be
               quickened
               ,
               and
               made
               fearfull
               to
               offend
               .
            
             
               5.
               
               Lastly
               as
               Tertullian
               saith
               
                 vtitur
                 spiritus
                 hoc
                 vocabulo
                 ,
                 ad
                 exaggeranda
                 ejus
                 generis
              
               
               scelera
               .
               The
               Holy
               Ghost
               vseth
               this
               terme
               ,
               to
               shew
               how
               odious
               this
               sinne
               of
               Idolatry
               is
               to
               God
               ,
               that
               if
               it
               might
               be
               ,
               it
               would
               make
               God
               be
               that
               which
               he
               cannot
               be
               .
            
          
           
             The
             vse
             of
             all
             is
             that
             ,
             which
             the
             Apostle
             maketh
             .
             God
             professeth
             himself
             jealous
             
             here
             ,
             that
             we
             our selves
             might
             be
             jealous
             of
             our
             own
             salvation
             .
             For
             if
             we
             would
             
               redire
               ad
               corda
            
             ,
             enter
             into
             our
             own
             hearts
             ,
             and
             consider
             ,
             first
             ,
             what
             God
             is
             ,
             and
             then
             what
             vile
             creatures
             we
             are
             ,
             we
             should
             wonder
             at
             the
             excesse
             of
             Gods
             love
             to
             usward
             ,
             that
             he
             should
             be
             any
             way
             jealous
             of
             us
             ,
             and
             not
             rather
             let
             us
             take
             our
             own
             courses
             ,
             to
             our
             own
             ruine
             ,
             and
             take
             no
             further
             regard
             of
             us
             .
             But
             chiefly
             ,
             that
             we
             should
             rather
             so
             love
             him
             ,
             as
             to
             be
             jealous
             of
             his
             anger
             ,
             and
             the
             losse
             of
             his
             love
             ,
             lest
             he
             should
             bestow
             it
             somewhere
             else
             .
             And
             so
             much
             of
             the
             Preface
             of
             the
             Sanction
             .
          
        
         
           
             CHAP.
             IX
          
           
             
               Of
               the
               Commination
               ,
               wherein
               .
               1.
               
               The
               censure
               of
               the
               sinne
               2.
               
               The
               punishment
               .
               1.
               
               In
               the
               censure
               .
               The
               sinne
               .
               viz
               of
               Idolatry
               .
               Is
               called
               .
               1.
               
               Hatred
               of
               God.
               How
               God
               can
               be
               hated
               .
               2.
               
               Iniquity
               .
               The
               punishment
               ,
               Visitation
               upon
               the
               children
               .
               The
               grievousnesse
               of
               this
               punishment
               ,
               by
               .
               1.
               
               The
               greatnesse
               .
               2.
               
               The
               multiplicity
               .
               3.
               
               The
               continuance
               .
               Of
               Gods
               justice
               in
               punishing
               the
               sinnes
               of
               the
               fathers
               upon
               the
               children
               .
               That
               it
               is
               not
               unjust
               ,
               in
               respect
               of
               the
               father
               ,
               nor
               .
               2.
               
               Of
               the
               son
               .
               The
               use
               of
               all
               .
            
          
           
             THe
             next
             thing
             is
             the
             Commination
             .
             Which
             containeth
             in
             it
             two
             things
             .
             1.
             
             The
             Censure
             of
             the
             offence
             .
             2.
             
             And
             secondly
             ,
             the
             punishment
             for
             it
             .
             1.
             
             The
             Censure
             is
             in
             two
             things
             .
             1.
             
             First
             ,
             that
             it
             calls
             it
             hatred
             of
             God.
             2.
             
             Secondly
             ,
             that
             he
             calls
             it
             ,
             The
             iniquity
             ,
             〈◊〉
             ,
             Perverssenes
             .
          
           
           
             1.
             
             If
             love
             be
             a
             means
             to
             make
             us
             keep
             the
             Commandments
             ,
             then
             it
             is
             hatred
             that
             makes
             us
             break
             them
             .
             But
             is
             there
             any
             man
             that
             can
             hate
             God
             ?
             Certainly
             his
             Essence
             is
             good
             ,
             even
             goodnesse
             it self
             ,
             which
             cannot
             be
             the
             object
             of
             hatred
             .
             Again
             ,
             there
             are
             sundry
             effects
             of
             his
             goodnesse
             ,
             and
             love
             ,
             and
             such
             as
             the
             wicked
             themselves
             cannot
             but
             love
             them
             ,
             and
             him
             for
             them
             ,
             as
             that
             he
             bestoweth
             on
             all
             men
             .
             and
             so
             on
             them
             ,
             their
             being
             ,
             moving
             ,
             and
             life
             ,
             sense
             ,
             &c.
             
             But
             there
             are
             another
             sort
             of
             effects
             ,
             which
             proceed
             also
             from
             his
             love
             ,
             by
             which
             he
             would
             have
             us
             preserved
             ,
             which
             are
             his
             Commandments
             ,
             yet
             because
             they
             restrain
             us
             of
             our
             liberty
             ,
             and
             will
             not
             suffer
             our
             inordinate
             affections
             to
             bear
             the
             sway
             ,
             therefore
             (
             preferring
             our
             own
             wills
             before
             his
             )
             we
             hate
             him
             ;
             so
             when
             a
             man
             is
             linkt
             to
             his
             own
             will
             ,
             and
             possessed
             with
             zeal
             of
             himself
             ,
             he
             hates
             the
             Commandments
             of
             God
             ,
             because
             they
             are
             
             contrary
             to
             his
             will
             and
             affections
             ,
             and
             so
             men
             come
             to
             hate
             God
             ,
             by
             too
             much
             love
             of
             themselves
             .
          
           
             I
             loved
             Jacob
             (
             saith
             God
             by
             the
             Prophet
             )
             and
             hated
             Esau
             ,
             which
             the
             Apostle
             
             sheweth
             to
             be
             nothing
             else
             ,
             but
             that
             he
             chose
             not
             him
             ,
             but
             preferred
             Jacob
             before
             him
             ;
             and
             in
             this
             respect
             we
             are
             said
             to
             hate
             God
             ,
             when
             in
             a
             case
             between
             his
             will
             and
             ours
             ,
             we
             choose
             not
             his
             ,
             but
             prefer
             our
             own
             :
             
               Hoc
               est
               odisse
               Deum
               ,
               non
               eligere
               ,
            
             we
             hate
             God
             ,
             when
             we
             choose
             him
             not
             .
             For
             God
             loving
             us
             so
             exceedingly
             ,
             it
             is
             his
             will
             ,
             that
             we
             should
             love
             him
             alone
             :
             which
             love
             ,
             is
             
               vinculum
               conjugale
            
             ,
             a
             marriage
             
             bond
             :
             and
             therefore
             our
             love
             to
             God
             should
             be
             
               amor
               conjugalis
            
             ,
             the
             love
             of
             a
             man
             to
             
             his
             wife
             ,
             which
             hath
             no
             third
             thing
             in
             it
             ,
             
               aut
               amat
               ,
               aut
               odit
            
             ,
             he
             either
             loves
             or
             hates
             ;
             there
             is
             no
             medium
             in
             it
             .
          
           
             2
             The
             second
             thing
             in
             the
             Censure
             is
             ,
             that
             God
             calls
             this
             sin
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Gnavon
             ,
             Iniquity
             or
             perversenesse
             ,
             and
             peevishnesse
             .
             And
             this
             is
             to
             meet
             with
             the
             opinion
             of
             men
             ,
             who
             think
             it
             perversenesse
             ,
             if
             men
             will
             not
             do
             as
             they
             would
             have
             them
             ,
             by
             yeelding
             to
             
             false
             worship
             ,
             as
             Nebuchadnezzar
             thought
             of
             the
             three
             children
             ,
             It
             is
             of
             purpose
             ,
             O
             
               Shadrach
               ,
               &c.
            
             they
             were
             called
             perverse
             and
             disordered
             fellows
             ,
             for
             not
             transgressing
             this
             commandment
             ;
             and
             so
             God
             to
             meet
             with
             them
             sheweth
             ,
             that
             the
             breakers
             of
             this
             Commandment
             ,
             are
             in
             truth
             the
             disordered
             and
             perverse
             persons
             ,
             therefore
             we
             must
             not
             do
             evil
             ,
             either
             
               cum
               magnis
               ,
               aut
               multis
            
             ,
             with
             the
             great
             ones
             ,
             or
             
             the
             multitude
             ,
             lest
             we
             fall
             into
             this
             sin
             of
             perversenesse
             .
          
           
             But
             the
             vote
             of
             the
             world
             is
             clean
             contrary
             ,
             and
             the
             fathers
             resemble
             it
             ,
             to
             a
             pond
             full
             of
             Crabs
             (
             the
             Hieroglyphique
             of
             frowardnesse
             )
             into
             which
             ,
             if
             you
             put
             fish
             of
             another
             kinde
             ,
             it
             will
             be
             charged
             to
             swim
             out
             of
             course
             ,
             because
             it
             swimmeth
             not
             backward
             ,
             as
             the
             Crabs
             do
             .
             But
             Jerome
             gives
             us
             a
             good
             lesson
             against
             this
             .
             Nequaquam
             
             
               consideres
               quid
               alii
               mali
               faciunt
               ,
               sed
               quid
               boni
               tu
               facere
               debeas
            
             ;
             consider
             not
             by
             any
             means
             ,
             what
             evil
             others
             commit
             ,
             but
             what
             good
             thou
             oughtest
             to
             do
             :
             nor
             be
             thou
             led
             to
             evil
             ,
             because
             of
             the
             multitude
             of
             transgressours
             .
          
           
             Of
             the
             Punishment
             .
             
               And
               visit
               the
               sins
               ,
               &c.
               
            
             
          
           
             After
             the
             Censure
             of
             the
             sin
             ,
             comes
             the
             Punishment
             .
             And
             though
             it
             be
             true
             ,
             that
             if
             there
             were
             no
             other
             punishment
             to
             man
             ,
             it
             were
             enough
             to
             be
             found
             among
             the
             haters
             of
             God
             ,
             that
             were
             sufficient
             ,
             Yet
             Gods
             addes
             further
             ,
             that
             he
             will
             have
             a
             visitation
             .
             What
             the
             meaning
             of
             this
             word
             is
             ,
             we
             may
             gather
             out
             of
             the
             book
             of
             Samuel
             ,
             where
             it
             is
             said
             of
             him
             ,
             that
             he
             went
             yearly
             in
             circuit
             to
             such
             and
             such
             places
             ,
             
             and
             judged
             Israel
             ;
             and
             it
             is
             like
             that
             which
             we
             call
             ,
             the
             Judges
             Circuit
             :
             as
             also
             out
             of
             the
             Acts
             ,
             where
             the
             Apostles
             went
             from
             City
             to
             City
             ,
             to
             visit
             the
             brethren
             ,
             which
             s
             
             like
             to
             the
             B
             shops
             visitation
             ,
             which
             presupposeth
             an
             absence
             before
             .
             So
             God
             intermitteth
             his
             judgements
             for
             a
             time
             ;
             and
             though
             some
             stick
             not
             to
             say
             ,
             that
             he
             is
             long
             in
             coming
             ,
             and
             others
             ,
             that
             he
             will
             not
             come
             at
             all
             ,
             that
             God
             will
             never
             visit
             ,
             He
             hideth
             
             
             his
             face
             and
             will
             never
             see
             it
             ;
             becaufe
             (
             as
             the
             Wise
             man
             speaketh
             )
             sentence
             is
             not
             executed
             
             against
             an
             evil
             work
             speedily
             :
             and
             therefore
             they
             cry
             out
             ,
             where
             is
             the
             promise
             of
             
             his
             coming
             ?
             yet
             (
             as
             the
             Prophet
             )
             Behold
             the
             Lord
             cometh
             to
             punish
             the
             inhabitants
             
             of
             the
             earth
             for
             their
             iniquity
             .
             And
             he
             will
             surely
             come
             ,
             he
             will
             return
             ,
             and
             give
             sentence
             
             
             on
             those
             that
             know
             not
             the
             time
             of
             their
             visitation
             .
             And
             let
             not
             the
             wicked
             deceive
             
             themselves
             ,
             for
             as
             our
             Judges
             ,
             though
             they
             are
             part
             of
             the
             year
             away
             ,
             yet
             they
             
             surely
             come
             at
             the
             time
             of
             Assises
             ,
             so
             much
             surer
             is
             God
             in
             his
             visiting
             .
             For
             behold
             
             (
             saith
             he
             )
             I
             come
             quickly
             .
             And
             his
             judgements
             will
             not
             onely
             be
             upon
             their
             goods
             ,
             but
             
             
             upon
             their
             bodies
             ,
             and
             upon
             their
             children
             ,
             as
             this
             is
             .
             And
             which
             is
             worse
             ,
             he
             will
             bereave
             them
             of
             spiritual
             blessings
             :
             lastly
             ,
             (
             which
             is
             worst
             )
             in
             saying
             as
             in
             another
             case
             ,
             
             He
             that
             is
             filthy
             let
             him
             be
             filthy
             still
             ;
             so
             he
             will
             say
             ,
             
               Qui
               odio
               me
               persequitur
               ,
               odio
               me
            
             
             
               persequatur
               adhuc
            
             ,
             he
             that
             hates
             me
             ,
             let
             him
             hate
             me
             still
             .
             
               Quando
               poena
               odii
               est
               odium
            
             ,
             when
             he
             punishes
             one
             sin
             with
             another
             ,
             this
             sin
             of
             hatred
             with
             further
             hatred
             ,
             this
             is
             the
             greatest
             judgement
             and
             heaviest
             visitation
             of
             all
             .
          
           
             The
             Devil
             plaid
             the
             Sooth-sayer
             ,
             when
             he
             caused
             Peter
             to
             say
             to
             Christ
             ,
             
               Parce
               tibi
            
             ,
             
             Domine
             ,
             let
             none
             of
             this
             befall
             thee
             :
             he
             thought
             by
             this
             to
             save
             himself
             :
             But
             here
             you
             see
             ,
             that
             though
             the
             fathers
             scape
             themselves
             ,
             yet
             they
             shall
             be
             punished
             in
             their
             Children
             :
             so
             that
             God
             tells
             them
             ,
             as
             neither
             they
             ,
             so
             neither
             their
             sons
             ,
             nor
             their
             sons
             sons
             ,
             nor
             their
             sons
             Nephews
             ,
             shall
             escape
             .
             So
             that
             the
             threat
             of
             this
             punishment
             extends
             not
             onely
             to
             the
             party
             offending
             ,
             but
             to
             his
             posterity
             .
             1.
             
             For
             
             himself
             ,
             He
             repayeth
             them
             that
             hate
             him
             to
             their
             face
             .
             2.
             
             Gods
             jealousy
             is
             compared
             by
             the
             Psalmist
             to
             a
             fire
             burning
             for
             ever
             ;
             which
             leaveth
             not
             with
             the
             party
             himself
             ,
             that
             hates
             God
             ,
             but
             takes
             hold
             of
             his
             children
             ,
             and
             burns
             to
             the
             third
             and
             fourth
             generation
             .
             So
             that
             when
             men
             think
             they
             have
             best
             provided
             for
             their
             children
             ,
             by
             saving
             their
             estates
             ,
             with
             the
             breach
             of
             this
             Commandment
             ,
             they
             shall
             finde
             ,
             they
             have
             brought
             a
             curse
             upon
             their
             children
             ,
             and
             that
             they
             have
             brought
             evil
             upon
             them
             by
             that
             whereby
             they
             thought
             to
             avoid
             it
             .
          
           
             The
             measure
             of
             every
             punishment
             is
             known
             by
             these
             three
             signes
             .
             1.
             
             Gravitas
             ,
             the
             grievonsnesse
             of
             it
             .
             2.
             
             Multiplicitas
             ,
             the
             variety
             .
             3.
             
             Prolixitas
             ,
             the
             continuance
             .
          
           
             1.
             
             The
             grievousnesse
             of
             it
             ,
             is
             seen
             in
             this
             ,
             that
             it
             is
             said
             to
             be
             ,
             upon
             the
             children
             ,
             (
             though
             the
             Parents
             escape
             )
             who
             are
             dear
             to
             their
             Parents
             ,
             as
             we
             see
             in
             Jairus
             that
             fell
             
             down
             at
             our
             Saviours
             feet
             ,
             and
             besought
             him
             for
             his
             sick
             daughter
             :
             so
             did
             another
             ,
             for
             his
             son
             that
             was
             possessed
             .
             But
             we
             may
             gather
             more
             fully
             out
             of
             
               S.
               〈◊〉
            
             ,
             
             how
             dear
             a
             childe
             is
             to
             the
             Parent
             ,
             in
             the
             story
             of
             the
             woman
             of
             Canaan
             ,
             that
             came
             to
             Christ
             for
             the
             cure
             of
             her
             daughter
             :
             she
             saith
             not
             ,
             Have
             mercy
             upon
             my
             daughter
             ,
             but
             have
             mercy
             on
             me
             ,
             O
             Lord
             ,
             for
             my
             daughter
             is
             grievously
             vexed
             with
             a
             Devil
             ,
             she
             accounted
             her
             daughter
             as
             her self
             .
             So
             King
             David
             ,
             hearing
             of
             the
             death
             of
             his
             
             son
             Absolom
             (
             though
             a
             rebellious
             childe
             )
             falls
             into
             a
             bitter
             passion
             ,
             and
             cryes
             ,
             Would
             God
             I
             had
             dyed
             for
             thee
             ,
             O
             Absalom
             ,
             my
             son
             ,
             my
             son
             :
             he
             could
             have
             been
             content
             to
             die
             for
             his
             son
             .
          
           
             These
             examples
             shew
             ,
             that
             children
             are
             most
             dear
             and
             pretious
             to
             Parents
             .
             We
             account
             it
             a
             heavy
             losse
             ,
             when
             ought
             of
             our
             substance
             is
             taken
             from
             us
             ,
             Abraham
             reproved
             Abimelech
             ,
             because
             of
             a
             well
             of
             water
             taken
             from
             him
             by
             his
             servants
             .
             
             The
             losse
             of
             a
             wife
             (
             as
             being
             bone
             of
             our
             bone
             ,
             and
             flesh
             of
             our
             flesh
             )
             is
             more
             grievous
             :
             but
             when
             the
             losse
             of
             children
             comes
             ,
             it
             strikes
             deeply
             ,
             and
             the
             reason
             is
             ,
             because
             they
             are
             both
             bone
             of
             our
             bone
             ,
             and
             flesh
             of
             our
             flesh
             ,
             and
             the
             principal
             part
             of
             our
             substance
             ,
             the
             seed
             :
             as
             though
             a
             man
             were
             but
             chaffe
             ,
             after
             a
             childe
             borne
             .
             The
             Wise
             man
             saith
             ,
             Childrens
             children
             ,
             are
             the
             crown
             of
             old
             men
             ;
             their
             crown
             
             while
             they
             live
             ;
             and
             as
             the
             Heathen
             man
             said
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             their
             image
             or
             remembrance
             when
             they
             are
             dead
             .
          
           
             2.
             
             The
             multiplicity
             or
             variety
             of
             it
             ,
             may
             be
             illustrated
             by
             that
             in
             the
             Gospel
             ,
             as
             there
             is
             a
             distinction
             of
             few
             ,
             and
             many
             stripes
             :
             and
             so
             here
             to
             have
             the
             punishment
             
             extend
             to
             many
             generations
             ,
             sheweth
             ,
             that
             they
             will
             be
             many
             stripes
             ,
             and
             therefore
             aggravates
             it
             a
             degree
             further
             .
          
           
             3.
             
             The
             Continuance
             of
             it
             .
             As
             our
             Saviour
             said
             of
             the
             Scribes
             ,
             that
             they
             devoured
             widows
             houses
             ,
             sub
             
               specie
               prolixae
               orationis
            
             ,
             under
             pretence
             of
             long
             Prayers
             :
             and
             
             therefore
             
               prolixum
               erit
               eis
               judicium
            
             ,
             they
             shall
             receive
             the
             longer
             judgement
             ,
             or
             greater
             〈◊〉
             :
             so
             is
             the
             punishment
             here
             ,
             even
             during
             the
             whole
             memory
             of
             man
             for
             four
             generations
             .
          
           
             The
             execution
             of
             this
             commination
             we
             see
             in
             Jeroboam
             ,
             who
             for
             his
             disobedience
             to
             this
             Commandment
             was
             punished
             in
             this
             kinde
             .
             It
             is
             said
             ,
             That
             it
             became
             sin
             to
             the
             
             house
             of
             jeroboam
             .
             In
             David
             by
             the
             losse
             of
             his
             childe
             .
             In
             
               Baasha
               ;
               Zimri
            
             destroyed
             
             
             all
             the
             house
             of
             Baasha
             .
             In
             Ahab
             ,
             and
             in
             the
             children
             
               of
               Solomon
            
             ,
             for
             his
             idolatry
             .
             And
             therefore
             we
             may
             well
             conclude
             with
             the
             Apostle
             ,
             It
             is
             a
             fearful
             thing
             to
             fall
             
             into
             the
             hands
             of
             the
             living
             God.
             And
             this
             the
             godly
             took
             notice
             of
             ,
             choosing
             rather
             to
             suffer
             a
             temporal
             death
             ,
             martyrdom
             ,
             then
             to
             transgresse
             this
             commandment
             .
             
          
           
             But
             here
             may
             arise
             a
             question
             ,
             concerning
             the
             justice
             of
             this
             visitation
             ,
             how
             this
             may
             stand
             with
             Gods
             own
             determination
             upon
             that
             Proverbe
             ,
             [
             The
             
             fathers
             have
             eaten
             sower
             grapes
             ,
             and
             the
             childrens
             teeth
             are
             set
             on
             edge
             ]
             which
             
             God
             said
             should
             not
             be
             spoken
             any
             more
             ,
             nor
             heard
             among
             his
             people
             .
             For
             ,
             The
             son
             shall
             not
             bear
             the
             iniquiry
             of
             his
             father
             .
             And
             we
             see
             ,
             that
             this
             was
             practised
             by
             Amaziah
             in
             punishing
             his
             fathers
             murtherers
             ,
             and
             not
             their
             children
             ,
             quoting
             
             Gods
             own
             law
             for
             it
             .
             According
             to
             that
             which
             is
             written
             in
             the
             book
             of
             the
             law
             of
             
             Moses
             ,
             wherein
             the
             Lord
             commanded
             saying
             ,
             The
             fathers
             shall
             not
             be
             put
             to
             death
             for
             the
             children
             ,
             nor
             the
             children
             be
             put
             to
             death
             for
             the
             fathers
             .
             And
             this
             seemeth
             to
             be
             the
             opinion
             of
             S.
             Paul
             ,
             when
             he
             saith
             ,
             Every
             man
             shall
             bear
             his
             own
             burden
             :
             and
             
             at
             the
             last
             judgement
             ,
             every
             one
             must
             receive
             according
             to
             what
             he
             hath
             done
             in
             his
             body
             ,
             &c.
             
             
          
           
             To
             this
             the
             School-men
             answer
             :
             as
             to
             that
             place
             in
             Esay
             ,
             where
             the
             Prophet
             willeth
             Hezekiah
             [
             to
             put
             his
             house
             in
             order
             ,
             for
             he
             should
             die
             and
             not
             live
             ]
             he
             said
             not
             ,
             
               Quid
               futurum
               esset
               ,
               sed
               quid
               dispositione
               naturae
               futurum
               esset
               ,
            
             not
             that
             he
             should
             then
             certainly
             die
             ,
             but
             that
             according
             to
             the
             course
             of
             nature
             he
             could
             not
             live
             ,
             and
             
             therefore
             should
             die
             ,
             if
             by
             Gods
             special
             power
             he
             were
             not
             preserved
             .
             So
             here
             ,
             God
             speaketh
             not
             (
             say
             they
             )
             
               quid
               faciet
               ,
               sed
               quid
               dispositione
               meriti
               nostri
               faceret
               ,
            
             not
             what
             he
             will
             do
             ,
             but
             what
             he
             might
             do
             in
             respect
             of
             our
             desert
             :
             but
             this
             distinction
             is
             dangerous
             ,
             as
             tending
             to
             an
             encouragement
             ,
             to
             the
             breach
             of
             this
             commandment
             .
          
           
             But
             to
             answer
             it
             more
             fully
             ,
             we
             say
             ,
             that
             Punishment
             may
             be
             inflicted
             three
             several
             wayes
             .
             1.
             
             By
             way
             of
             satisfaction
             .
             2.
             
             Of
             medicine
             .
             3.
             
             Of
             Correction
             .
             And
             we
             may
             safely
             hold
             ,
             that
             by
             these
             ,
             one
             may
             be
             justly
             punished
             ,
             though
             no
             offence
             be
             committed
             by
             him
             .
          
           
             1.
             
             By
             way
             of
             satisfaction
             ,
             as
             in
             point
             of
             suretyship
             .
             When
             one
             man
             is
             a
             principal
             Debtor
             ,
             and
             a
             friend
             taketh
             the
             debt
             upon
             him
             ,
             is
             it
             injustice
             in
             this
             case
             ,
             to
             punish
             the
             surety
             with
             the
             payment
             of
             the
             debt
             ?
             God
             forbid
             we
             should
             think
             so
             .
             For
             then
             ,
             that
             which
             Christ
             hath
             satisfied
             for
             us
             ,
             might
             be
             accounted
             unlawful
             ,
             and
             consequently
             of
             no
             effect
             .
             So
             that
             voluntarily
             one
             may
             fatisfie
             for
             another
             ,
             and
             yet
             no
             violence
             offered
             to
             justice
             .
          
           
             2.
             
             By
             way
             of
             medicine
             ,
             or
             cure
             .
             If
             the
             eye
             be
             ill
             affected
             ,
             or
             the
             head
             ake
             ,
             the
             arm
             may
             well
             bleed
             to
             cure
             them
             ,
             otherwise
             the
             whole
             body
             may
             be
             in
             danger
             :
             and
             in
             this
             case
             it
             is
             not
             onely
             just
             ,
             but
             necessary
             :
             so
             then
             ,
             if
             the
             punishment
             of
             another
             man
             ,
             be
             
               propter
               medicinam
            
             ,
             for
             cure
             ,
             and
             the
             evil
             inflicted
             be
             lesse
             then
             the
             evil
             prevented
             ;
             as
             to
             wound
             the
             finger
             to
             save
             the
             eye
             ,
             and
             the
             like
             ,
             this
             is
             not
             unjust
             ,
             and
             so
             when
             the
             temporal
             punishment
             of
             the
             son
             ,
             is
             to
             cure
             and
             redeem
             the
             father
             from
             eternal
             ,
             then
             punishment
             may
             be
             inflicted
             by
             God
             ,
             without
             any
             impeachment
             to
             his
             justice
             .
          
           
             3.
             
             By
             way
             of
             correction
             .
             In
             which
             there
             is
             respect
             to
             be
             had
             in
             repairing
             equality
             broken
             :
             A
             man
             should
             require
             no
             more
             then
             suits
             with
             the
             will
             of
             God
             ,
             but
             we
             see
             daily
             he
             doth
             ,
             and
             therefore
             breaketh
             equality
             ,
             and
             is
             to
             make
             amends
             for
             it
             :
             and
             therefore
             nimis
             must
             be
             punished
             with
             nimis
             ,
             which
             must
             be
             either
             in
             the
             father
             or
             the
             childe
             ,
             and
             if
             equality
             be
             not
             broken
             in
             them
             ,
             there
             is
             no
             injustice
             .
          
           
             The
             Fathers
             say
             ,
             
               frustra
               requirit
               debitum
               ,
               qui
               non
               rependit
               indebitum
               ,
            
             to
             require
             a
             debt
             ,
             and
             not
             to
             pay
             that
             which
             is
             due
             is
             no
             justice
             :
             as
             God
             saith
             ,
             Do
             ye
             thus
             requite
             
             the
             Lord
             ,
             O
             foolish
             people
             and
             unwise
             ,
             is
             not
             he
             thy
             father
             that
             bought
             thee
             ?
             and
             
               Qui
               contristat
               patrem
               suum
               ,
               juste
               contristatur
               a
               filio
               ,
            
             he
             that
             brings
             sorrow
             upon
             his
             father
             ,
             shall
             have
             the
             like
             brought
             on
             him
             by
             his
             son
             ,
             and
             that
             justly
             too
             .
             Again
             ,
             in
             regard
             the
             covenant
             of
             blessing
             was
             made
             with
             Abraham
             and
             his
             seed
             ,
             God
             will
             
             be
             the
             God
             of
             our
             seed
             :
             therefore
             when
             the
             father
             breaketh
             the
             Covenant
             ,
             he
             may
             justly
             be
             punished
             in
             his
             seed
             .
             They
             knew
             it
             well
             ,
             that
             said
             ,
             His
             blood
             be
             upon
             us
             ,
             and
             our
             children
             .
             
          
           
             2.
             
             Thus
             we
             see
             it
             is
             not
             unjust
             in
             respect
             of
             the
             father
             ,
             now
             that
             it
             is
             not
             unjust
             in
             respect
             of
             the
             son
             ,
             appears
             .
             1.
             
             Children
             may
             be
             temporally
             punished
             ,
             because
             
               filius
               est
               res
               patris
            
             ,
             part
             of
             the
             fathers
             possessions
             and
             substance
             .
          
           
             Again
             ,
             in
             regard
             that
             the
             son
             may
             be
             guilty
             by
             nature
             .
             The
             Church
             in
             the
             Cant.
             finds
             
             a
             nest
             of
             young
             soxes
             ,
             that
             as
             yet
             have
             destroyed
             no
             vineyards
             ,
             nor
             worried
             any
             lambs
             ,
             but
             if
             they
             grow
             up
             ,
             they
             will
             do
             both
             ;
             The
             question
             is
             ,
             whether
             the
             church
             may
             say
             ,
             Take
             us
             those
             little
             foxes
             .
             And
             so
             because
             there
             is
             a
             poysonous
             nature
             in
             the
             Scorpions
             
             or
             Cockatrices
             egge
             ,
             we
             may
             tread
             them
             under
             feet
             :
             and
             it
             stands
             with
             justice
             .
             
             
             The
             summe
             of
             all
             is
             ,
             God
             never
             punishes
             one
             for
             the
             sin
             of
             another
             ,
             but
             he
             may
             
               ex
               jure
               Dominii
            
             ,
             as
             absolute
             Lord
             ,
             inflict
             any
             temporal
             evil
             on
             the
             son
             for
             the
             fathers
             sin
             ,
             without
             any
             injustice
             ,
             for
             it
             is
             onely
             an
             affliction
             to
             the
             son
             ,
             which
             God
             can
             turn
             to
             his
             good
             ,
             but
             a
             punishment
             it
             is
             to
             the
             Father
             ,
             who
             is
             punisht
             in
             his
             son
             .
          
           
             To
             these
             we
             may
             adde
             two
             considerations
             more
             .
             1.
             
             The
             first
             is
             
               jus
               meriti
            
             ,
             for
             commonly
             education
             follows
             propagation
             ;
             Men
             usually
             bring
             up
             their
             children
             
             like
             themselves
             .
             Children
             have
             traditions
             from
             their
             fathers
             ,
             As
             our
             fathers
             worshipped
             ,
             so
             will
             we
             ,
             and
             having
             kept
             our
             Religion
             so
             many
             years
             ,
             let
             us
             keep
             it
             still
             .
             Sin
             propagates
             like
             to
             Gehezies
             leprosy
             ,
             if
             it
             take
             hold
             of
             the
             father
             ,
             it
             cleaves
             to
             his
             posterity
             commonly
             .
             And
             therefore
             ,
             this
             punishment
             may
             come
             upon
             them
             ,
             
               ex
               jure
               meriti
            
             ,
             and
             that
             justly
             ,
             because
             they
             follow
             their
             fathers
             sin
             .
             And
             herein
             God
             when
             he
             punishes
             the
             son
             ,
             
               exequitur
               chirographo
               suo
               ,
               non
               paterno
               ,
            
             it
             is
             for
             his
             own
             debt
             ,
             not
             for
             his
             fathers
             .
          
           
             2.
             
             The
             second
             is
             
               jus
               beneficii
            
             ,
             and
             this
             is
             the
             court
             of
             mercy
             ,
             God
             may
             shew
             mercies
             to
             whom
             he
             will
             ,
             the
             son
             cannot
             claim
             any
             thing
             at
             Gods
             hands
             for
             the
             fathers
             sake
             ,
             Gods
             covenant
             is
             free
             ,
             we
             can
             challenge
             nothing
             as
             due
             ,
             but
             all
             from
             grace
             .
             
               S.
               Augustine
            
             said
             well
             ,
             that
             godly
             fathers
             have
             wicked
             children
             ,
             
               ne
               virtus
               videretur
               haereditaria
            
             ,
             lest
             vertue
             should
             be
             thought
             to
             be
             hereditary
             .
             Again
             ,
             wicked
             men
             have
             good
             children
             ,
             and
             why
             ?
             
               ne
               malitia
               serpat
               in
               infinitum
            
             ;
             lest
             there
             should
             be
             no
             end
             of
             wickednesse
             .
             But
             first
             ,
             this
             is
             certain
             ,
             there
             is
             no
             punishment
             for
             the
             grapes
             that
             are
             in
             the
             fathers
             mouthes
             ,
             they
             remain
             in
             his
             own
             mouth
             onely
             .
             2.
             
             And
             secondly
             this
             punishment
             is
             in
             respect
             of
             his
             justice
             onely
             :
             yet
             
               miseretur
               〈◊〉
               vult
            
             
             misereri
             ,
             he
             will
             shew
             mercy
             on
             whom
             he
             will
             shew
             mercy
             .
             His
             mercy
             may
             exempt
             whom
             in
             justice
             he
             might
             punish
             ,
             and
             besides
             ,
             his
             justice
             takes
             hold
             onely
             on
             those
             that
             follow
             their
             fathers
             sins
             ,
             and
             so
             the
             threatning
             is
             conditional
             .
             Gregory
             saith
             ,
             
               〈◊〉
               imitatur
               ,
               gravatur
            
             ;
             he
             that
             follows
             his
             fathers
             example
             ,
             shall
             feel
             the
             burden
             of
             it
             .
             God
             saith
             by
             the
             Prophet
             ,
             At
             what
             instant
             I
             shall
             speak
             concerning
             a
             nation
             to
             destroy
             it
             ,
             if
             that
             nation
             shall
             turn
             from
             their
             evil
             ,
             I
             will
             repent
             of
             the
             evil
             I
             thought
             
             to
             do
             unto
             them
             .
             And
             when
             a
             son
             shall
             turn
             from
             his
             fathers
             evil
             wayes
             ,
             he
             shall
             〈◊〉
             and
             not
             die
             .
             His
             threatnings
             are
             of
             justice
             ,
             his
             exemptions
             of
             mercy
             .
             Jonas
             
             saith
             from
             God
             ,
             that
             Nineveh
             shall
             be
             destroyed
             ;
             but
             by
             a
             new
             decree
             ,
             the
             former
             
             sentence
             was
             reversed
             .
             These
             come
             from
             several
             courts
             .
          
           
             
               1.
               
               The
               use
               of
               all
               this
               is
               ,
               to
               breed
               a
               mutual
               care
               betwixt
               the
               father
               and
               the
               son
               ;
               for
               
               we
               see
               Eli
               the
               father
               punished
               for
               the
               children
               :
               and
               in
               another
               place
               the
               childe
               punished
               
               for
               the
               father
               David
               .
               
            
             
               2.
               
               Secondly
               ,
               to
               acknowledge
               that
               we
               are
               sons
               of
               sinful
               Parents
               ,
               and
               to
               say
               with
               him
               in
               Deuter.
               A
               Syrian
               ready
               to
               perish
               was
               my
               father
               ,
               &c.
               and
               with
               
                 David
                 peccavimus
              
               
               
                 cum
                 patribus
              
               ,
               we
               have
               sinned
               with
               our
               fathers
               :
               and
               with
               Daniel
               ,
               to
               deprecate
               
               the
               punishment
               due
               to
               us
               ,
               for
               our
               fathers
               transgressions
               .
               
            
             
               3.
               
               And
               lastly
               ,
               with
               Abraham
               to
               be
               careful
               to
               command
               our
               children
               to
               keep
               the
               
               way
               of
               the
               Lord
               ,
               there
               must
               be
               a
               mutual
               care
               of
               building
               up
               one
               another
               .
               And
               so
               
               we
               go
               from
               mount
               Ebal
               ,
               the
               commination
               ,
               to
               mount
               Gerizim
               ,
               the
               promise
               ,
               and
               reward
               .
            
          
        
         
           
             CHAP.
             X.
             
          
           
             
               The
               third
               part
               of
               the
               sanction
               ,
               a
               promise
               of
               mercy
               .
               Gods
               rewards
               proceed
               from
               mercy
               ,
               which
               is
               the
               fountain
               of
               all
               our
               happinesse
               .
               His
               mercy
               is
               promised
               to
               the
               1000
               generation
               :
               the
               threatning
               extends
               onely
               to
               the
               third
               and
               fourth
               .
               The
               object
               of
               his
               mercy
               ,
               such
               as
               love
               him
               .
               Our
               love
               must
               be
               manifested
               by
               keeping
               his
               Commandments
               .
               How
               they
               must
               be
               kept
               ,
               The
               benefit
               :
               they
               will
               keep
               and
               preserve
               us
               .
            
          
           
             THe
             Commination
             or
             Punishment
             we
             see
             in
             the
             Psalm
             ,
             Thou
             hast
             rebuked
             the
             
             proud
             that
             are
             cursed
             ,
             which
             do
             erre
             from
             thy
             Commandements
             .
             The
             Curse
             .
             
             In
             this
             last
             part
             which
             is
             the
             Promise
             of
             Reward
             ,
             the
             Apostle
             tells
             us
             ,
             that
             exceeding
             
             great
             and
             precious
             promises
             are
             given
             to
             us
             ,
             whereby
             we
             are
             partakers
             of
             the
             divine
             nature
             .
             Under
             this
             promise
             of
             mercy
             ,
             are
             contained
             all
             the
             benefits
             and
             blessings
             of
             God
             ;
             all
             other
             promises
             are
             included
             in
             this
             ,
             this
             is
             the
             fountain
             of
             all
             the
             
             rest
             ,
             if
             we
             partake
             of
             his
             mercy
             ,
             we
             shall
             want
             nothing
             that
             's
             good
             for
             us
             .
             The
             commination
             
             was
             like
             the
             smoking
             upon
             mount
             Sinai
             ,
             terrible
             ,
             and
             dreadfull
             ,
             this
             like
             the
             
             dew
             descending
             upon
             mount
             Sion
             ,
             brings
             blessing
             and
             everlasting
             life
             ,
             blessed
             and
             comfortable
             .
          
           
             This
             promise
             is
             mercy
             ,
             for
             under
             this
             name
             he
             propoundeth
             the
             reward
             .
             Now
             God
             hath
             a
             reward
             for
             evilas
             well
             as
             for
             good
             .
             For
             the
             first
             ,
             Samuel
             tells
             Saul
             ,
             Because
             
             thou
             hast
             rejected
             the
             word
             of
             the
             Lord
             ,
             therefore
             the
             Lord
             hath
             rejected
             thee
             .
             There
             was
             his
             reward
             for
             evill
             .
             And
             for
             the
             last
             ,
             a
             cup
             of
             cold
             water
             ,
             given
             out
             of
             
             a
             pious
             and
             charitable
             intent
             ,
             hath
             also
             its
             reward
             .
             A
             reward
             of
             good
             .
          
           
             And
             it
             is
             well
             worth
             the
             noting
             ,
             under
             what
             word
             ,
             and
             by
             what
             name
             this
             Reward
             is
             promised
             ,
             which
             is
             under
             the
             name
             of
             mercy
             ,
             for
             without
             it
             ,
             we
             were
             in
             an
             〈◊〉
             case
             ,
             even
             the
             best
             of
             us
             ,
             they
             that
             doe
             his
             work
             best
             ,
             We
             are
             unprofitable
             servants
             ,
             all
             we
             can
             do
             ,
             is
             not
             worth
             so
             much
             as
             thanks
             ,
             so
             that
             he
             promiseth
             meerly
             in
             mercy
             ,
             and
             though
             his
             visitation
             be
             in
             justice
             ,
             yet
             his
             reward
             is
             
               gratuita
               ,
               ex
               misericordia
            
             ,
             
             
               non
               merito
            
             ,
             free
             without
             any
             respect
             ,
             but
             his
             own
             mercy
             ,
             not
             our
             merit
             ,
             
               merces
               ex
               〈◊〉
               non
               ex
               merito
               ,
            
             and
             therefore
             not
             to
             be
             pleaded
             in
             any
             court
             of
             justice
             .
             There
             's
             nothing
             ascribed
             to
             our
             merit
             .
             Sowe
             (
             saith
             God
             by
             the
             Prophet
             )
             to
             your selves
             
             in
             righteousnesse
             ,
             reap
             (
             not
             in
             justice
             but
             )
             in
             mercy
             .
             So
             the
             Apostle
             ,
             Henceforth
             there
             is
             laid
             up
             for
             me
             a
             crown
             of
             righteousnesse
             ,
             which
             the
             Lord
             the
             righteous
             judge
             
             shall
             give
             me
             .
             He
             〈◊〉
             it
             to
             be
             of
             Gods
             gift
             .
          
           
             It
             is
             Gods
             mercy
             then
             ,
             and
             in
             this
             one
             thing
             are
             comprehended
             all
             rewards
             privative
             ,
             and
             positive
             .
             His
             mercy
             is
             great
             towards
             us
             ,
             in
             delivering
             our
             soules
             from
             the
             
             nethermost
             hell
             .
             And
             it
             is
             of
             his
             mercy
             ,
             that
             we
             are
             not
             consumed
             .
             All
             rivers
             flow
             
             from
             this
             .
             It
             is
             
               fundatrix
               nostra
            
             ,
             it
             layes
             our
             foundation
             of
             happines
             ,
             in
             blessings
             preventing
             ,
             
             
             as
             also
             in
             blessings
             following
             .
             And
             it
             is
             
               Coronatrix
               nostra
            
             ,
             for
             he
             crowneth
             
             us
             with
             loving
             kindnes
             ,
             and
             tender
             mercies
             .
          
           
             He
             could
             have
             said
             in
             this
             ,
             as
             in
             the
             Commination
             ,
             visitans
             ,
             visiting
             ,
             the
             Prophet
             David
             prayed
             for
             no
             more
             .
             Behold
             and
             visit
             this
             vine
             .
             And
             old
             Zachary
             took
             it
             for
             
             a
             great
             blessing
             ,
             that
             God
             had
             visited
             his
             people
             .
             But
             God
             is
             so
             good
             to
             us
             ,
             that
             he
             
             thinks
             it
             not
             enough
             .
             It
             is
             justice
             onely
             ,
             that
             is
             a
             visitation
             ,
             an
             act
             intermitted
             .
          
           
             1.
             
             His
             mercy
             is
             a
             continual
             work
             ,
             to
             shew
             ,
             that
             there
             's
             no
             intermission
             in
             his
             work
             of
             mercy
             ,
             but
             he
             continues
             every
             day
             doing
             good
             to
             us
             ,
             which
             is
             the
             first
             degree
             of
             it
             .
          
           
             2.
             
             The
             second
             degree
             of
             it
             is
             ,
             that
             the
             stripes
             of
             his
             justice
             are
             but
             3.
             or
             4.
             (
             which
             in
             it self
             is
             mercy
             )
             his
             justice
             is
             restrained
             to
             the
             fourth
             generation
             ;
             but
             his
             mercy
             is
             a
             thousand
             fold
             ,
             it
             is
             extended
             to
             the
             thousandth
             generation
             ,
             so
             that
             the
             proportion
             of
             his
             mercy
             ,
             exceeds
             that
             of
             his
             justice
             250.
             times
             ,
             to
             shew
             ,
             that
             his
             delight
             is
             more
             in
             exercising
             the
             works
             of
             mercy
             ,
             then
             of
             justice
             ,
             his
             mercy
             rejoyceth
             or
             triumpheth
             
             over
             judgement
             .
             The
             one
             being
             
               Opus
               proprium
            
             ,
             his
             own
             work
             ,
             the
             other
             
               Opus
               alienum
            
             a
             worke
             that
             is
             strange
             to
             him
             .
             He
             wil
             save
             Sodome
             ,
             if
             but
             ten
             righteous
             men
             
             may
             be
             found
             in
             it
             :
             and
             Jerusalem
             ,
             for
             one
             Davids
             sake
             .
             Nay
             he
             bids
             them
             run
             
             through
             that
             City
             and
             if
             they
             can
             finde
             but
             one
             just
             man
             in
             it
             ,
             he
             will
             save
             it
             .
             
          
           
             But
             to
             whom
             is
             this
             mercy
             promised
             ?
             even
             to
             them
             that
             love
             God
             ,
             and
             to
             none
             other
             .
             And
             this
             love
             must
             have
             some
             proportion
             with
             Gods
             love
             .
             It
             must
             be
             regulated
             by
             his
             .
             Now
             the
             manner
             of
             Gods
             love
             is
             set
             forth
             to
             us
             under
             the
             name
             of
             jealousy
             .
             And
             he
             makes
             it
             no
             little
             part
             of
             punishment
             ,
             when
             he
             withdraws
             his
             jealousy
             
             from
             a
             people
             .
             Therefore
             this
             mercy
             is
             promised
             to
             them
             ,
             that
             are
             jealous
             for
             him
             .
             He
             is
             jealous
             for
             us
             ,
             we
             should
             be
             jealous
             for
             him
             .
             We
             should
             say
             with
             
               Elias
               ,
               〈◊〉
               zelatus
               sum
            
             ,
             I
             have
             been
             very
             jealous
             for
             the
             Lord
             ,
             
               zelantes
               potius
               quam
               amantes
            
             ,
             Our
             
             zeal
             for
             him
             should
             even
             consume
             us
             ,
             with
             the
             kingly
             Prophet
             .
             Now
             there
             is
             a
             fained
             
             and
             a
             true
             love
             ,
             and
             therefore
             the
             Apostle
             directs
             us
             to
             it
             which
             is
             the
             true
             ,
             and
             gives
             
             a
             mark
             of
             it
             .
             Not
             in
             word
             ,
             but
             in
             deed
             and
             truth
             ,
             what
             the
             deed
             is
             to
             be
             ,
             we
             finde
             by
             
             our
             Saviours
             speech
             .
             If
             ye
             love
             me
             ,
             keep
             my
             Commandments
             ,
             even
             the
             same
             which
             God
             speaks
             here
             .
             The
             affection
             of
             this
             love
             is
             seen
             by
             the
             effects
             .
             God
             lets
             us
             see
             his
             mercy
             by
             the
             effects
             of
             it
             ,
             which
             is
             faciens
             ,
             by
             performing
             it
             .
             So
             must
             our
             love
             be
             discovered
             by
             keeping
             his
             Law.
             Saint
             Ambrose
             saith
             ,
             
               est
               zelus
               ad
               vitam
               ,
               et
               est
               zelus
            
             
             
               ad
               mortem
               ,
               ad
               vitam
               zelus
               est
               divina
               praecepta
               servare
               ,
               et
               amore
               nominis
               ejus
               custodire
               mandata
               .
            
             There
             is
             a
             zeal
             to
             life
             ,
             and
             a
             zeal
             to
             death
             ,
             that
             to
             life
             is
             ,
             when
             we
             observe
             Gods
             laws
             ,
             and
             for
             the
             loue
             of
             his
             name
             keep
             his
             Commandments
             .
             A
             true
             keeper
             is
             he
             ,
             which
             preserveth
             things
             carefully
             ,
             which
             are
             committed
             to
             his
             charge
             ,
             God
             
             needs
             not
             our
             keeping
             ,
             as
             we
             do
             need
             his
             ,
             he
             is
             able
             to
             keep
             himselfe
             ,
             but
             our
             love
             must
             be
             shewed
             in
             keeping
             1.
             mandata
             his
             Commandments
             2.
             
               minimos
               istos
            
             his
             little
             ones
             ,
             what
             we
             doe
             to
             one
             of
             them
             he
             wil
             account
             it
             as
             done
             to
             himself
             Mat.
             25.
             45.
             
             And
             3.
             we
             must
             esteem
             them
             worth
             the
             keeping
             as
             David
             did
             Psal.
             119.
             10.
             72.
             
             The
             office
             of
             a
             keeper
             is
             to
             preserve
             what
             is
             committed
             to
             him
             ,
             that
             it
             be
             not
             lost
             ,
             or
             cast
             away
             ,
             or
             broken
             ,
             but
             kept
             sound
             ,
             till
             his
             coming
             that
             gave
             it
             in
             charge
             .
             There
             's
             a
             heavy
             sentence
             in
             the
             Gospel
             against
             the
             breakers
             of
             them
             .
             They
             must
             not
             be
             contemned
             or
             
             cast
             behinde
             us
             ,
             nor
             may
             we
             lose
             or
             forget
             them
             ,
             we
             may
             see
             Gods
             judgement
             against
             
             
             Ahab
             ,
             for
             the
             losse
             of
             them
             .
             
          
           
             Now
             we
             shall
             keep
             them
             the
             better
             ,
             if
             we
             make
             a
             true
             estimate
             of
             them
             .
             And
             King
             David
             tells
             us
             ,
             they
             are
             worth
             the
             having
             .
             They
             are
             more
             to
             be
             desired
             then
             gold
             (
             saith
             he
             )
             yea
             ,
             then
             much
             fine
             gold
             .
             and
             in
             keeping
             them
             there
             's
             great
             reward
             
             Nay
             he
             tells
             us
             ,
             they
             are
             better
             then
             thousands
             of
             gold
             and
             silver
             .
             Therefore
             we
             are
             
             to
             keep
             them
             safe
             ,
             and
             carefully
             ,
             and
             lay
             them
             up
             where
             they
             cannot
             be
             taken
             away
             .
             the
             wiseman
             directs
             us
             where
             we
             may
             bestow
             them
             ,
             to
             be
             out
             of
             fear
             of
             losing
             
             them
             ,
             keep
             them
             (
             saith
             he
             )
             in
             the
             midst
             of
             the
             heart
             for
             he
             that
             keepeth
             them
             ,
             keepeth
             
             his
             own
             soul.
             
          
           
             In
             respect
             of
             others
             we
             are
             also
             to
             see
             them
             kept
             .
             And
             this
             is
             to
             be
             done
             by
             zeal
             and
             power
             ,
             that
             others
             breake
             them
             not
             .
             We
             must
             not
             say
             ,
             as
             in
             another
             case
             Cain
             said
             ,
             Am
             I
             my
             brothers
             keeper
             ?
             
               Sum
               ego
               custos
               mandati
               tui
            
             ,
             Am
             I
             to
             be
             a
             keeper
             of
             
             thy
             Commandments
             in
             others
             ,
             Is
             it
             not
             enough
             that
             I
             keep
             them
             my self
             ?
             No
             we
             must
             reprove
             ,
             rebuke
             ,
             and
             exhort
             ,
             use
             all
             means
             to
             make
             others
             keep
             them
             ,
             we
             
             must
             be
             grieved
             with
             David
             when
             others
             keep
             them
             not
             ,
             God
             hath
             given
             them
             
             to
             us
             ,
             they
             are
             not
             onely
             observanda
             but
             Conservanda
             ,
             we
             must
             not
             onely
             observe
             but
             preserve
             them
             ,
             which
             if
             we
             doe
             we
             shall
             finde
             as
             the
             wise
             man
             saith
             ,
             that
             he
             that
             
             keepeth
             them
             keepeth
             his
             own
             soul.
             
          
           
             
               Domine
               Custodio
               ,
               adjuua
               Negligentiam
               meam
               .
            
             Lord
             I
             keep
             them
             ,
             help
             my
             Negligence
             .
          
        
      
       
         
         
           THE
           EXPOSITION
           OF
           THE
           Third
           Commandement
           .
        
         
           
             Thou
             shalt
             not
             take
             the
             name
             of
             the
             Lord
             thy
             God
             in
             vain
             &c.
             
             Or
             ,
             as
             the
             Chaldee
             Paraphrast
             reads
             it
             ,
             Thou
             shalt
             not
             swear
             by
             the
             name
             of
             the
             Lord
             thy
             God
             in
             vain
             ,
             or
             falsely
             .
          
        
         
           
             CHAP.
             I
          
           
             
               The
               general
               scope
               of
               the
               third
               Commandment
               .
               Of
               glorifying
               the
               name
               of
               God
               by
               praise
               .
               The
               manner
               how
               it
               must
               be
               done
               .
               Several
               motives
               to
               stir
               .
               men
               up
               to
               the
               dutie
               .
            
          
           
             THis
             Commandment
             forbids
             and
             prohibits
             not
             onely
             perjury
             ,
             but
             all
             other
             abuses
             of
             Gods
             name
             .
             
          
           
             Though
             all
             vain
             and
             rash
             swearing
             ,
             and
             all
             irreverent
             usage
             of
             
             Gods
             name
             may
             be
             reduced
             to
             this
             commandment
             ,
             and
             therefore
             it
             is
             enlarged
             by
             our
             Saviour
             
               Math.
               5.
               34.
            
             to
             the
             prohibiting
             of
             all
             volutary
             oaths
             ;
             yet
             if
             we
             looke
             at
             the
             literal
             meaning
             of
             the
             words
             ,
             
               to
               take
               Gods
               name
               in
               vain
               ,
            
             doth
             strickly
             and
             properly
             signifie
             nothing
             else
             ,
             ,
             but
             to
             swear
             falsly
             or
             to
             forswear
             and
             therefore
             ,
             the
             70.
             as
             they
             render
             the
             Hebrew
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             lashava
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             we
             translate
             vain
             so
             they
             often
             render
             it
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             falsly
             ,
             as
             
               Deu.
               5.
               18.
               
               Ezek.
               12.
               24.
            
             and
             
               13.
               6.
               7.
               8.
               
               Hos.
               10.
               4.
               
               Jon
               2.
               9.
               
               Zeah.
               10.
               2.
            
             and
             that
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Shava
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Shakar
               mentiri
            
             differ
             little
             ,
             appears
             in
             the
             ninth
             Commandment
             ,
             where
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Sheker
               mendacium
            
             used
             in
             Exod.
             is
             put
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Deut.
             both
             which
             the
             70.
             render
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             false
             witnesse
             .
             Therefore
             Philo
             in
             explication
             of
             this
             place
             ,
             having
             said
             ,
             that
             we
             must
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               not
               take
               the
               name
               of
               God
               in
               vain
               ,
            
             addes
             by
             way
             of
             explication
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             to
             call
             God
             to
             witnesse
             a
             lie
             ,
             is
             most
             wicked
             So
             likewise
             
               Aben
               Ezra
            
             ,
             so
             in
             
               Exo.
               23.
               1.
            
             
             For
             the
             Hebe
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             vain
             the
             
               Targum
               Hierosol
            
             reads
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             false
             So
             in
             
               Psalm
               24.
               4.
               and
               Psalm
               12.
               3.
               
               Zachary
               10.
               2.
            
             and
             in
             many
             other
             places
             ,
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             rendered
             
               falsehood
               or
               lying
            
             ,
             and
             that
             by
             Hierom
             him self
             .
             Our
             Saviour
             himself
             so
             renders
             these
             words
             ,
             
               Mat.
               5.
               33.
               
               Thou
               shalt
               not
               〈◊〉
               thy self
               ,
            
             speaking
             of
             the
             litteral
             sense
             of
             this
             law
             ,
             as
             it
             was
             given
             by
             Moses
             ,
             which
             he
             amplifies
             and
             enlarges
             .
             (
             For
             that
             which
             some
             late
             expositors
             say
             ,
             that
             he
             recites
             and
             rejects
             onely
             the
             corrupt
             glosse
             of
             the
             Jewish
             Doctors
             ,
             is
             against
             '
             the
             current
             of
             antiquity
             ,
             and
             against
             the
             text
             ,
             as
             might
             easily
             be
             proved
             ,
             )
             and
             therefore
             the
             Syriack
             translation
             so
             reads
             the
             words
             ,
             
               non
               mentiris
               in
               jurejurando
               tuo
            
             ,
             thou
             shalt
             not
             lie
             in
             swearing
             .
             This
             further
             is
             to
             be
             noted
             ,
             that
             this
             commandment
             speakes
             not
             of
             an
             〈◊〉
             tory
             oath
             ,
             or
             false
             swearing
             in
             bearing
             witnes
             ,
             for
             that
             belongs
             to
             the
             ninth
             Commandment
             ,
             but
             of
             a
             promissorie
             oath
             onely
             ,
             as
             the
             following
             words
             of
             Christ
             import
             ,
             
               Mat.
               5.
               34.
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Thou
               shalt
               performe
               thy
               vowes
               unto
               the
               Lord
               ,
            
             which
             are
             taken
             out
             of
             
               Numb
               .
               30.
               2.
            
             and
             so
             Philo
             expounds
             this
             precept
             ,
             and
             
               Aben
               Ezra
            
             ,
             who
             addes
             to
             shew
             the
             danger
             of
             this
             sinne
             ,
             that
             other
             sinns
             have
             usully
             the
             bait
             of
             profit
             or
             pleasure
             which
             are
             seldome
             in
             this
             ,
             and
             that
             other
             sinnes
             cannot
             be
             committed
             at
             all
             times
             ,
             as
             this
             may
             .
          
           
             This
             which
             is
             the
             proper
             sence
             of
             the
             words
             being
             laid
             as
             a
             ground
             ,
             other
             things
             of
             like
             nature
             may
             be
             reduced
             hither
             ,
             according
             to
             the
             explication
             and
             enlargment
             ,
             which
             Christ
             our
             great
             and
             onely
             Lord
             and
             Lawgiver
             ,
             hath
             left
             in
             his
             Gospel
             ,
             to
             which
             we
             are
             to
             have
             
             recourse
             in
             opening
             the
             true
             meaning
             of
             this
             and
             all
             other
             precepts
             of
             the
             Decalogue
             ,
             as
             the
             are
             obliging
             to
             us
             Christians
             ,
             and
             become
             a
             part
             of
             the
             second
             covenant
             .
          
           
             
               In
               it
               are
               two
               things
               ,
            
             
               1.
               
               A
               prohibition
               .
            
             
               2.
               
               A
               commination
               of
               punishment
               .
            
          
           
             
               In
               the
               Prohibition
               are
               two
               things
               likewise
               considerable
               .
            
             
               1.
               
               The
               object
               ,
               God
               in
               general
               ,
               and
               his
               name
               in
               particular
               .
            
             
               2.
               
               The
               Act
               of
               which
               this
               Commandment
               speaks
               ,
               and
               that
               either
               ,
            
          
           
             
               1.
               
               Negatively
               and
               expressly
               ,
               not
               to
               take
               that
               name
               in
               vain
               .
            
             
               2.
               
               Positively
               and
               implied
               ;
               to
               use
               the
               name
               of
               God
               reverently
               ,
               soberly
               ,
               considerately
               ,
               and
               upon
               good
               cause
               .
            
          
           
             God
             is
             the
             immediat
             object
             ,
             and
             his
             glory
             or
             honour
             the
             immediate
             end
             of
             all
             the
             
             duties
             commanded
             in
             the
             first
             table
             .
             This
             honour
             as
             was
             shewed
             ,
             is
             either
             inward
             ,
             in
             the
             worship
             of
             the
             heart
             ,
             required
             in
             the
             first
             commandment
             ,
             or
             outward
             ,
             and
             that
             either
             in
             signo
             ,
             by
             the
             outward
             gesture
             and
             adoration
             of
             the
             body
             ,
             or
             in
             verbo
             ,
             in
             our
             words
             or
             speeches
             of
             him
             ,
             that
             is
             required
             in
             the
             second
             ,
             this
             in
             the
             third
             Commandment
             ,
             that
             consists
             chiefely
             in
             adoration
             ,
             this
             in
             praise
             .
             They
             differ
             in
             this
             that
             the
             honour
             of
             outward
             adoration
             ,
             is
             alwayes
             given
             to
             one
             that
             's
             present
             ,
             and
             to
             the
             party
             himself
             immediately
             ;
             this
             of
             the
             tongue
             by
             praise
             goes
             beyond
             it
             ,
             in
             that
             it
             may
             be
             given
             to
             one
             that
             is
             absent
             ,
             for
             we
             may
             praise
             one
             that
             's
             absent
             and
             though
             God
             be
             alwayes
             present
             ,
             yet
             when
             we
             speak
             of
             him
             to
             others
             ,
             we
             speak
             not
             to
             him
             then
             as
             present
             ,
             and
             besides
             ,
             praise
             may
             be
             given
             not
             onely
             to
             his
             person
             ,
             but
             to
             his
             name
             ,
             or
             any
             thing
             that
             hath
             relation
             to
             him
             .
             Thus
             we
             are
             exhorted
             
             
               to
               give
               the
               glory
               due
               to
               his
               name
               &c.
               
            
             And
             this
             praise
             is
             aspecial
             part
             of
             Gods
             glory
             ,
             for
             
             
               he
               that
               offereth
               me
               praise
               ,
               glorifieth
               me
               ,
            
             saith
             God.
             This
             is
             the
             end
             which
             God
             propounds
             of
             all
             his
             works
             ;
             for
             as
             the
             Prophet
             speaks
             ,
             
               we
               are
               created
               by
               him
               for
               his
            
             
             glory
             and
             that
             which
             was
             before
             our
             creation
             ,
             our
             predestination
             was
             for
             his
             
             glory
             .
             It
             was
             Gods
             end
             and
             ayme
             ,
             and
             it
             must
             be
             ours
             ,
             
               That
               all
               our
               actions
               be
               to
            
             
             
               the
               praise
               of
               his
               glory
            
             (
             As
             the
             Apostle
             )
             
               And
               whatsoever
               we
               doe
               ,
               it
               must
               be
               to
               the
               glory
               of
            
             
             God
             ,
             and
             so
             to
             demeane
             our selves
             ,
             and
             order
             our
             actions
             and
             thoughts
             ,
             
               that
               the
               name
               of
               the
               Lord
               Jesus
               Christ
               may
               be
               glor
               〈◊〉
               in
               us
               .
            
          
           
             The
             taking
             of
             the
             name
             of
             God
             is
             an
             external
             act
             ,
             an
             act
             of
             the
             tongue
             ;
             which
             we
             know
             ,
             
               though
               it
               be
               but
               a
               little
               member
            
             as
             Saint
             James
             speaks
             ,
             yet
             if
             it
             be
             not
             well
             
             
             looked
             too
             ,
             it
             is
             of
             all
             the
             members
             the
             most
             unruly
             ,
             and
             breaks
             out
             to
             the
             dishonour
             
             of
             God
             :
             but
             if
             it
             be
             rightly
             ordered
             ,
             then
             none
             more
             meet
             for
             his
             service
             ,
             as
             the
             same
             Apostle
             saith
             ,
             
               therwith
               we
               blesse
               God
               the
               father
               .
            
             And
             indeed
             it
             〈◊〉
             the
             proper
             instrument
             for
             his
             praise
             ,
             
               his
               praise
               shall
               ever
               be
               in
               my
               mouth
               ,
            
             (
             the
             mouth
             and
             tongue
             
             
             being
             one
             and
             the
             same
             in
             this
             act
             )
             
               And
               my
               mouth
               shall
               shew
               forth
               thy
               praise
               .
               My
               lips
            
             
             
               shall
               praise
               thee
               ,
               and
               when
               my
               mouth
               shall
               praise
               thee
               ,
            
             both
             in
             one
             Psalm
             ,
             and
             in
             divers
             
             other
             places
             .
             And
             so
             of
             the
             tongue
             .
             
               My
               tongue
               shall
               talk
               of
               thy
               praise
               all
               the
            
             
             
               day
               long
               .
               And
               my
               tongue
               shall
               sing
               of
               thy
               righteousnes
               .
            
             
             
          
           
             The
             manner
             how
             it
             is
             to
             be
             done
             ,
             Moses
             in
             his
             song
             of
             praise
             tells
             us
             Enuntiabo
             
             I
             will
             publish
             the
             name
             of
             the
             Lord
             ,
             there
             must
             be
             no
             whispering
             in
             this
             work
             ,
             
             but
             Gods
             praise
             must
             be
             sounded
             out
             .
             and
             in
             this
             work
             one
             must
             report
             the
             excellency
             of
             God
             ,
             and
             they
             that
             hear
             ,
             are
             to
             give
             glory
             to
             him
             :
             for
             glory
             as
             was
             touched
             before
             as
             the
             word
             is
             taken
             both
             in
             scripture
             ,
             and
             in
             humane
             writers
             imports
             more
             ,
             then
             either
             honour
             ,
             praise
             ,
             or
             worship
             ,
             for
             all
             these
             must
             be
             directed
             that
             the
             party
             on
             whom
             they
             are
             bestowed
             ,
             may
             be
             glorified
             ,
             so
             that
             glory
             is
             the
             end
             of
             those
             actions
             and
             the
             nature
             of
             glory
             hath
             some
             resemblance
             to
             
               claritas
               ,
               the
               brightnesse
               of
               glasse
               ,
            
             or
             other
             resplendent
             obects
             ,
             that
             are
             seen
             a
             far
             off
             ,
             
             so
             God
             is
             glorified
             ,
             when
             he
             is
             so
             praised
             or
             honored
             ,
             that
             is
             name
             may
             be
             seen
             and
             known
             afar
             off
             :
             and
             therefore
             the
             psalmist
             exhorting
             men
             to
             praise
             God
             ,
             adds
             further
             ,
             
               make
               his
               praise
               glorious
            
             ,
             so
             that
             he
             may
             be
             seen
             and
             known
             to
             all
             the
             world
             and
             the
             several
             steps
             ,
             or
             degrees
             of
             doing
             this
             ,
             are
             these
             .
             First
             ,
             by
             filling
             our
             mouthes
             with
             his
             praise
             :
             and
             then
             secondly
             by
             filling
             other
             mens
             eares
             with
             it
             ,
             
               O
               praise
               our
               God
            
             
             
             
               yee
               people
               ,
               and
               make
               his
               praise
               to
               be
               〈◊〉
               .
            
             And
             thirdly
             ,
             that
             not
             once
             ,
             but
             our
             
             mouths
             must
             daily
             speak
             of
             it
             ever
             more
             &
             more
             .
             And
             fourtly
             to
             them
             that
             are
             ready
             
             to
             hear
             of
             it
             ,
             which
             are
             they
             that
             fear
             God.
             The
             Saints
             .
             And
             5.
             this
             is
             not
             in
             asmal
             assembly
             
             or
             meeting
             ,
             but
             in
             the
             great
             congregation
             .
             And
             sixthly
             the
             greater
             the
             be
             ter
             
             let
             them
             give
             glory
             unto
             the
             Lord
             (
             saith
             the
             prophet
             )
             and
             declare
             his
             praise
             in
             
             
             the
             Islands
             ;
             nay
             he
             wishes
             ,
             that
             all
             the
             world
             may
             be
             filled
             with
             his
             praises
             and
             
             that
             he
             might
             be
             heard
             of
             all
             nations
             .
             Psal.
             71.
             18.
             
             The
             sound
             must
             go
             out
             into
             all
             
             lands
             ,
             and
             the
             words
             (
             of
             his
             praise
             )
             into
             the
             ends
             of
             the
             world
             .
             Seventhly
             and
             lastly
             
             this
             celebrating
             of
             Gods
             praise
             must
             continue
             to
             the
             end
             of
             the
             world
             .
             His
             name
             
             (
             saith
             the
             psalmist
             )
             shall
             endure
             for
             ever
             ,
             so
             long
             as
             the
             Sun
             and
             Moon
             endureth
             .
             And
             
             we
             will
             shew
             forth
             thy
             praise
             from
             generation
             to
             generation
             ,
             and
             he
             would
             have
             it
             continue
             so
             long
             as
             the
             world
             endureth
             .
          
           
             Thus
             you
             see
             the
             scope
             and
             end
             of
             this
             Commandment
             ,
             is
             Gods
             glory
             :
             and
             you
             see
             ,
             that
             it
             must
             not
             be
             restrained
             ,
             but
             it
             must
             have
             a
             large
             extent
             ,
             and
             that
             as
             large
             as
             may
             be
             for
             place
             and
             perpetuity
             .
             You
             may
             see
             the
             reasons
             briefly
             ,
             that
             this
             is
             no
             voluntary
             act
             ,
             but
             a
             necessary
             duty
             .
          
           
             
               1.
               
               Man
               was
               created
               for
               this
               end
               and
               purpose
               ,
               as
               you
               have
               heard
               :
               and
               Saint
               Chrysostom
               
               saith
               
                 Animalia
                 fecit
                 Deus
                 propter
                 hominem
                 ,
                 hominem
                 propter
                 seipsum
                 ,
              
               God
               made
               other
               creatures
               for
               man
               ,
               but
               man
               for
               himself
               ,
               that
               is
               ,
               for
               his
               own
               glory
               .
               
               
               So
               saith
               
                 S.
                 Gregory
                 Homo
                 ad
                 contemplandum
                 &
                 laudandum
                 creatorem
                 suum
                 conditus
                 est
                 ,
              
               man
               was
               made
               to
               contemplate
               and
               praise
               his
               maker
               .
               Therefore
               it
               is
               observed
               ,
               that
               the
               Hebrew
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Bara
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Barak
                 ,
                 creare
                 &
                 benediccre
              
               ,
               are
               little
               differing
               ,
               because
               the
               end
               of
               creation
               is
               ,
               that
               God
               may
               be
               blessed
               or
               praised
               .
            
             
               2.
               
               Assoon
               as
               the
               world
               was
               made
               ,
               God
               sanctified
               a
               sabbath
               to
               be
               spent
               in
               his
               praise
               ,
               being
               a
               Type
               of
               what
               we
               must
               do
               hereafter
               .
               
                 Dies
                 enim
                 septinus
                 not
                 ipsi
                 erimus
                 ,
              
               
               
                 〈◊〉
                 ejus
                 fuerimus
                 benedictione
                 &
                 sanetificatione
                 pleni
                 atque
                 referti
                 ,
              
               saith
               Saint
               
               Augustine
               .
               And
               therefore
               our
               Saviour
               delivering
               us
               a
               forme
               of
               prayer
               ,
               though
               God
               requires
               his
               inward
               worship
               in
               the
               first
               place
               ,
               as
               in
               the
               first
               Commandment
               because
               it
               must
               be
               first
               in
               execution
               or
               performance
               yet
               because
               his
               praise
               and
               glory
               is
               the
               end
               ,
               and
               the
               end
               is
               first
               in
               intetion
               ,
               though
               last
               in
               execution
               ,
               therefore
               Christ
               puts
               it
               in
               the
               first
               petition
               ,
               wherein
               we
               desire
               his
               name
               may
               be
               hallowed
               or
               glorified
               .
            
             
               3.
               
               If
               we
               mean
               to
               do
               it
               hereafter
               
                 in
                 patria
              
               ,
               in
               heaven
               our
               countrey
               we
               must
               doe
               it
               here
               
                 in
                 via
              
               ,
               in
               the
               way
               thither
               on
               ,
               earth
               .
               It
               will
               be
               our
               continual
               exercise
               there
               ,
               and
               by
               vsing
               it
               here
               ,
               we
               come
               to
               have
               a
               heaven
               upon
               earth
               .
            
             
               4.
               
               We
               being
               little
               lower
               then
               Angels
               must
               imitate
               them
               in
               this
               duty
               :
               It
               is
               
               an
               exaltation
               of
               our
               nature
               ,
               while
               we
               are
               here
               in
               corruption
               ,
               to
               be
               made
               like
               the
               
               
               Angels
               .
               They
               sing
               Hallelujahs
               ,
               salvation
               ,
               glory
               ,
               honour
               ,
               and
               power
               to
               God.
               Let
               us
               do
               the
               like
               .
            
             
               5.
               
               If
               we
               do
               it
               not
               ,
               we
               shal
               be
               so
               much
               lower
               then
               the
               Angels
               ,
               and
               we
               shal
               be
               worse
               
               and
               more
               unthankful
               then
               the
               Heavens
               and
               firmament
               ,
               baser
               then
               the
               basest
               creatures
               
               for
               they
               do
               in
               their
               kinde
               .
            
             
               6.
               
               The
               Church
               militant
               doth
               it
               .
               It
               is
               the
               work
               of
               the
               Temple
               ,
               and
               to
               be
               preferred
               before
               the
               works
               of
               other
               places
               .
               as
               that
               is
               the
               place
               of
               all
               places
               ,
               or
               chief
               of
               places
               ;
               so
               is
               praise
               the
               work
               of
               all
               works
               ,
               the
               chiefest
               work
               to
               be
               done
               .
            
             
               7.
               
               Man
               ought
               to
               be
               delighted
               in
               that
               ,
               wherein
               God
               hath
               made
               him
               to
               excell
               all
               other
               creatures
               ,
               that
               is
               ,
               in
               the
               distinction
               of
               voice
               ,
               no
               creature
               but
               man
               having
               a
               tongue
               to
               speak
               ,
               the
               rest
               onely
               having
               a
               sound
               ,
               but
               no
               articulate
               voice
               :
               whence
               man
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               from
               his
               articulate
               voice
               .
            
             
               8.
               
               This
               gift
               is
               not
               onely
               proper
               to
               man
               ,
               but
               the
               parts
               exercised
               herein
               ,
               as
               the
               tongue
               ,
               lips
               ,
               and
               mouth
               ,
               are
               honoured
               much
               by
               being
               imployed
               in
               this
               service
               ,
               it
               it
               is
               more
               then
               necessary
               for
               him
               to
               use
               it
               to
               that
               end
               Saint
               James
               3.
               8.
               debaseth
               the
               tongue
               ,
               which
               is
               lewdly
               employed
               ;
               David
               extolleth
               it
               ,
               when
               it
               is
               well
               occupied
               .
               It
               is
               the
               highest
               degree
               of
               glory
               to
               be
               thus
               imployed
               .
               Awake
               my
               glory
               ,
               Psalm
               57.
               8.
               
            
             
               9.
               
               It
               is
               not
               onely
               a
               good
               act
               ,
               but
               pleasant
               ,
               seemly
               ,
               and
               profitable
               :
               David
               saith
               ,
               
               his
               soul
               was
               filed
               with
               marrow
               whilest
               he
               praised
               God
               ;
               we
               shal
               get
               by
               it
               
                 honorificantes
                 honorificabo
              
               ;
               therefore
               necessary
               it
               is
               in
               respect
               of
               the
               reward
               .
            
             
               10.
               
               It
               being
               a
               more
               excellent
               thing
               to
               give
               ,
               then
               to
               receive
               ,
               
                 dare
                 quam
                 accipere
              
               ,
               and
               to
               make
               ,
               then
               to
               be
               made
               
                 facere
                 quam
                 fieri
              
               ,
               as
               in
               all
               other
               things
               we
               are
               made
               and
               we
               receive
               ,
               in
               this
               we
               are
               giving
               ,
               we
               give
               God
               glory
               ,
               and
               become
               makers
               ,
               we
               make
               him
               glorious
               and
               great
               ,
               by
               glorifying
               and
               magnifying
               of
               him
               .
            
             
               
               11.
               
               Though
               Christ
               command
               the
               contrary
               ,
               and
               will
               not
               have
               his
               name
               glorified
               ,
               as
               he
               seemed
               to
               the
               Leper
               ,
               the
               blinde
               man
               and
               others
               in
               the
               Gospel
               :
               yet
               
               the
               necessity
               of
               this
               duty
               lies
               so
               hard
               upon
               us
               ,
               that
               as
               they
               ,
               so
               we
               must
               publish
               
               his
               fame
               ;
               for
               in
               this
               case
               no
               precept
               or
               prohibition
               will
               lie
               against
               this
               
               commandment
               .
            
             
               12.
               
               The
               wise
               man
               saith
               ,
               A
               man
               shal
               be
               satisfied
               with
               good
               things
               by
               the
               fruit
               of
               his
               
               mouth
               And
               our
               Saviour
               saith
               not
               ,
               that
               it
               is
               the
               work
               of
               the
               hands
               ,
               but
               the
               words
               of
               the
               mouth
               that
               a
               man
               shal
               be
               justified
               ,
               or
               condemned
               by
               .
               The
               wel
               ordering
               of
               the
               tongue
               will
               either
               produce
               fruit
               to
               life
               and
               salvation
               ,
               or
               gall
               and
               wormwood
               to
               confusion
               .
               It
               followeth
               then
               ,
               that
               a
               necessity
               lies
               upon
               us
               to
               vse
               the
               tongue
               well
               ,
               and
               in
               what
               better
               can
               it
               be
               vsed
               ,
               then
               in
               hallowing
               Gods
               name
               .
            
          
           
             We
             see
             then
             what
             is
             here
             commanded
             ,
             the
             same
             which
             we
             desire
             in
             the
             first
             petition
             of
             the
             Lords
             prayer
             ,
             viz
             that
             Gods
             name
             may
             be
             hallowed
             .
             1.
             
             Inwardly
             by
             our
             intention
             ,
             making
             it
             the
             end
             and
             scope
             of
             all
             our
             actions
             .
             2.
             
             Outwardly
             
             
             by
             making
             it
             the
             matter
             of
             our
             speech
             ,
             and
             that
             herein
             our
             tongues
             must
             be
             the
             instruments
             
             of
             his
             praise
             ,
             and
             as
             the
             psalmist
             speaks
             ,
             like
             the
             pen
             of
             a
             ready
             writer
             
             and
             our
             mouth
             the
             trumpet
             to
             sound
             out
             his
             praises
             ,
             and
             not
             onely
             so
             ,
             but
             also
             
          
           
             3.
             by
             our
             outward
             actions
             ,
             which
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             light
             which
             must
             shine
             before
             
             men
             to
             stir
             them
             up
             to
             glorifie
             God.
             So
             that
             we
             see
             ,
             
               necessitas
               incumbit
            
             ,
             there
             is
             a
             necessity
             that
             our
             mouth
             and
             lips
             shew
             forth
             his
             praise
             ,
             that
             they
             be
             the
             pen
             of
             a
             ready
             writer
             ,
             to
             that
             end
             ,
             to
             utter
             the
             praises
             of
             the
             great
             king
             ,
             and
             our
             actions
             must
             shine
             ,
             that
             others
             may
             glorifie
             him
             too
             .
             And
             lesse
             we
             cannot
             do
             then
             the
             heavens
             and
             firmament
             ,
             that
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               gloriae
            
             .
          
        
         
           
             CHAP.
             II
          
           
             
               What
               is
               meant
               by
               Gods
               name
               .
               The
               use
               of
               names
               .
               1.
               
               To
               distinguish
               2.
               
               To
               dignifie
               Gods
               name
               in
               respect
               of
               his
               Essence
               ,
               Attributes
               ,
               and
               works
               ,
               and
               how
               they
               are
               to
               be
               reverenced
               .
               What
               it
               is
               to
               take
               his
               name
               ,
               as
               glorious
               as
               necessary
               .
               Glorifying
               his
               name
               ,
               inwardly
               ,
               outwardly
               ,
               by
               confessing
               ,
               desending
               it
               ,
               remembring
               it
               ,
               honourable
               mention
               of
               it
               threefold
               ,
               it
               must
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               often
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               well
               spoken
               of
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               venerable
               .
               Applyed
               to
               our
               own
               actions
               by
               prayer
               ,
               and
               to
               others
               by
               blessing
               &c.
               
               Of
               glorifying
               it
               it
               in
               our
               lives
               .
               what
               it
               is
               to
               take
               gods
               name
               in
               vair
               ,
               in
               respect
               of
               1.
               the
               end
               .
               2.
               agent
               3.
               
               The
               work
               .
            
          
           
             
               IN
               the
               Prohibition
               it self
               there
               are
               3.
               things
               considerable
               :
            
             
               1.
               
               What
               is
               meant
               by
               the
               name
               of
               the
               Lord
               thy
               God.
               
            
             
               2.
               
               What
               is
               meant
               by
               Taking
               it
               .
            
             
               3.
               
               And
               lastly
               ,
               what
               by
               taking
               it
               in
               vain
               .
            
          
           
             
               The
               Name
               of
               God.
            
             The
             name
             being
             a
             word
             proper
             to
             the
             tongue
             ,
             the
             dutie
             of
             the
             tongue
             is
             commanded
             in
             it
             :
             now
             a
             name
             according
             to
             the
             general
             definition
             is
             ,
             
               per
               quod
               cognoscimus
               ,
               &
               cognoscimur
               ,
            
             that
             by
             which
             we
             know
             and
             are
             known
             ;
             invented
             to
             distinguish
             men
             ,
             and
             other
             things
             by
             .
          
           
             There
             is
             a
             two
             fold
             use
             ofnames
             .
             1.
             
             Meerly
             for
             distinction
             that
             one
             may
             be
             known
             from
             another
             ,
             which
             is
             the
             most
             proper
             and
             first
             use
             .
             2.
             
             Names
             are
             used
             sometimes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             for
             dignities
             sake
             ,
             that
             men
             may
             not
             onely
             be
             distinguisht
             from
             others
             ,
             but
             reverenced
             above
             others
             ,
             now
             God
             makes
             use
             of
             names
             in
             both
             respects
             .
          
           
             1.
             
             For
             distinction
             ;
             so
             the
             name
             of
             God
             is
             diversly
             set
             down
             in
             Scripture
             ,
             to
             
             distinguish
             him
             from
             all
             other
             things
             ;
             as
             Jehovah
             ,
             the
             principal
             name
             of
             his
             existence
             .
             El
             ,
             of
             his
             strength
             ,
             Lord
             of
             hosts
             .
             Schuddai
             ,
             of
             his
             all-sufficiency
             ,
             in
             his
             covenant
             with
             Abraham
             ,
             and
             the
             like
             ,
             as
             Jerome
             hath
             it
             in
             an
             Epistle
             to
             Marcella
             .
             But
             most
             fully
             in
             Exodies
             .
             Now
             his
             names
             are
             of
             threesorts
             .
             1.
             
             In
             respect
             of
             his
             Essence
             ,
             as
             Jehovah
             .
             2.
             
             Of
             his
             Attributes
             ,
             which
             are
             of
             two
             sorts
             ,
             Affirmative
             ,
             as
             merciful
             ,
             gracious
             ,
             &c.
             and
             Negative
             ,
             as
             infinite
             ,
             invisible
             ,
             &c.
             by
             which
             
               Dionysius
               Areopag
            
             .
             
             proceeds
             in
             his
             
               Theologia
               mystica
            
             ,
             as
             the
             best
             way
             to
             know
             God
             ,
             
               per
               viam
               negationis
            
             .
             
             3.
             in
             respect
             of
             his
             works
             ,
             Creatour
             ,
             Redeemer
             ,
             Sanctifier
             ,
             &c.
             and
             to
             those
             
             three
             may
             be
             referred
             whatsoever
             we
             read
             of
             his
             name
             .
          
           
           
             The
             very
             litteral
             names
             of
             God
             are
             to
             be
             reverently
             used
             ,
             and
             of
             every
             one
             of
             
             them
             it
             may
             be
             said
             ,
             as
             the
             Angel
             said
             to
             Manoah
             enquiring
             after
             his
             name
             ,
             Search
             not
             after
             my
             name
             ,
             for
             it
             is
             fearful
             ;
             yea
             ,
             much
             more
             fearful
             is
             the
             name
             of
             the
             Lord
             ,
             and
             not
             to
             be
             known
             ,
             as
             appears
             in
             Deuter.
             If
             thou
             wilt
             not
             do
             all
             the
             words
             written
             
             in
             this
             book
             ,
             that
             thou
             mayest
             fear
             this
             glorious
             and
             fearful
             name
             ,
             
               The
               Lord
               thy
               God
               ,
               the
               Lord
               will
               make
               thy
               plagues
               wonderful
               ,
               &c.
               
            
             But
             that
             distinction
             of
             the
             Pharisees
             
             must
             be
             avoided
             ,
             That
             unlesse
             one
             did
             swear
             by
             the
             name
             Jehovah
             ,
             and
             take
             the
             very
             word
             in
             his
             mouth
             ,
             he
             was
             not
             guilty
             of
             the
             breach
             of
             this
             Commandment
             ,
             although
             he
             sware
             by
             Heaven
             or
             earth
             ,
             or
             Jerusalem
             ,
             for
             such
             oaths
             they
             made
             no
             account
             of
             ,
             when
             as
             our
             Saviour
             shews
             that
             to
             swear
             by
             them
             is
             to
             swear
             by
             God
             ,
             because
             his
             name
             and
             glory
             is
             seen
             in
             them
             .
          
           
             2.
             
             For
             as
             we
             said
             in
             the
             second
             place
             ,
             names
             are
             used
             to
             dignifie
             some
             above
             others
             ,
             and
             to
             shew
             thereby
             that
             some
             duty
             or
             honour
             is
             due
             to
             them
             ,
             which
             is
             not
             due
             to
             others
             ;
             so
             Gods
             name
             is
             seen
             in
             his
             attributes
             ,
             and
             in
             his
             works
             ,
             in
             Heaven
             and
             Earth
             ,
             as
             well
             as
             in
             those
             proper
             names
             of
             
               Jehovah
               ,
               Elohim
               ,
               &c.
            
             
             This
             we
             use
             to
             call
             in
             English
             ,
             
               a
               good
               name
            
             ,
             which
             in
             private
             persons
             ,
             is
             called
             ,
             credit
             ,
             but
             in
             those
             of
             higher
             place
             ,
             is
             called
             ,
             
               glory
               ,
               majesty
               ,
               highnesse
               ,
               &c.
            
             which
             is
             the
             Dialect
             of
             Prince
             ,
             whose
             aim
             is
             ,
             as
             the
             Prophet
             saith
             ,
             that
             they
             may
             have
             
               a
               name
               ,
               and
            
             
             
               praise
               ,
               and
               glory
            
             .
             The
             phrase
             in
             the
             Hebrew
             is
             ,
             to
             call
             one
             of
             great
             credit
             ,
             
               a
               man
               of
               name
            
             ,
             that
             is
             ,
             a
             man
             of
             cred
             it
             ,
             and
             renown
             ,
             or
             
               a
               famous
               person
            
             .
             Now
             if
             Gods
             proper
             and
             litteral
             name
             ought
             to
             be
             reverenced
             ,
             much
             more
             ought
             his
             other
             name
             ,
             his
             good
             name
             and
             fame
             ought
             to
             be
             dear
             to
             us
             ;
             for
             the
             good
             name
             of
             any
             ought
             to
             be
             honoured
             according
             to
             the
             glory
             and
             greatnesse
             of
             the
             person
             ,
             as
             the
             Author
             to
             the
             Hebrews
             reasoneth
             ,
             that
             Christ
             was
             so
             much
             above
             the
             Angels
             in
             glory
             ,
             
               by
               how
               much
               he
               hath
               attained
               a
               more
               excellent
               name
               ,
               then
               they
               .
            
             And
             when
             God
             would
             exalt
             
             Abraham
             ,
             from
             being
             father
             to
             the
             children
             of
             a
             bond
             woman
             ,
             Agar
             ,
             by
             whom
             he
             had
             Ismael
             ,
             to
             be
             the
             father
             of
             Isaac
             ,
             and
             the
             faithful
             ,
             and
             thereby
             to
             establish
             the
             Church
             in
             his
             house
             ,
             then
             because
             he
             was
             more
             glorious
             ,
             he
             gives
             him
             a
             more
             glorious
             name
             ,
             
               Thou
               shalt
               no
               more
               be
               called
               Abram
               ,
               but
               Abraham
               .
            
             And
             the
             like
             we
             see
             in
             
             Jacob
             ,
             whose
             name
             was
             changed
             to
             Israel
             ,
             a
             name
             of
             more
             dignity
             ,
             when
             he
             had
             
             prevailed
             with
             God.
             Now
             if
             a
             good
             name
             or
             good
             report
             ,
             be
             among
             private
             men
             so
             highly
             valued
             ,
             that
             as
             Solomon
             saith
             ,
             it
             is
             better
             then
             a
             precious
             ointment
             ,
             which
             
             was
             in
             great
             esteme
             for
             pleasure
             in
             those
             dayes
             ,
             yea
             ,
             then
             silver
             or
             gold
             ,
             or
             any
             precious
             
             treasure
             which
             was
             most
             esteemed
             for
             profit
             :
             and
             if
             it
             be
             true
             which
             the
             Heathen
             said
             ,
             
               interesse
               famae
               est
               majus
               omni
               alio
               interesse
               ,
            
             that
             
               the
               weight
               and
               interest
               of
               a
               good
               name
               goeth
               〈◊〉
               all
               〈◊〉
               :
            
             yea
             further
             ,
             as
             a
             Father
             saith
             ,
             
               Fama
               pari
               passu
               ambulat
               cum
               vita
               ,
               it
               goeth
               cheek
               by
               joul
               with
               life
               it self
               .
            
             Of
             how
             pretious
             and
             high
             esteem
             ought
             the
             name
             of
             God
             to
             be
             ,
             and
             how
             highly
             ought
             we
             to
             reverence
             and
             esteem
             it
             ,
             seeing
             ,
             as
             the
             Psalmist
             saith
             ,
             
               God
               hath
               magnified
               his
               name
               and
               word
               ,
               above
            
             
             
               all
               things
            
             .
             Therefore
             his
             glory
             and
             name
             is
             the
             chief
             thing
             we
             should
             look
             unto
             .
             Thus
             we
             see
             what
             's
             meant
             by
             the
             name
             of
             God.
             
          
           
             The
             second
             is
             ,
             what
             is
             understood
             by
             taking
             the
             Name
             of
             God.
             
               Non
               assumes
               ,
               &c.
            
             
             
             The
             barrennesse
             of
             the
             English
             language
             makes
             the
             expression
             of
             the
             Original
             short
             ,
             for
             the
             word
             whence
             it
             comes
             signifies
             to
             take
             up
             :
             and
             hath
             a
             double
             use
             to
             which
             may
             be
             referred
             whatsoever
             is
             borrowed
             in
             this
             sence
             .
          
           
             
               1.
               
               It
               is
               applyed
               to
               a
               standard
               or
               banner
               ,
               and
               hence
               comes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 nose
                 ,
                 Armiger
              
               .
            
             
               2.
               
               To
               a
               heavy
               thing
               ,
               as
               a
               burden
               ,
               whence
               comes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 massae
                 ,
                 pondus
              
               ,
               and
               these
               two
               kinde
               of
               things
               we
               take
               up
               or
               remove
               ,
               if
               a
               thing
               be
               glorious
               as
               a
               standard
               ,
               we
               take
               it
               and
               lift
               it
               up
               ,
               and
               if
               a
               thing
               be
               necessary
               and
               useful
               to
               us
               ,
               though
               it
               be
               heavy
               and
               weighty
               ,
               we
               take
               it
               up
               :
               so
               that
               the
               one
               is
               
                 in
                 rebus
                 gloriosis
              
               ,
               the
               other
               
                 in
                 rebus
                 necessariis
              
               ,
               and
               if
               a
               thing
               be
               neither
               glorious
               nor
               necessary
               ,
               we
               let
               it
               lie
               ,
               the
               first
               includes
               the
               duties
               of
               praise
               in
               all
               that
               take
               Gods
               name
               upon
               them
               :
               the
               second
               refers
               to
               the
               duty
               of
               swearing
               ,
               which
               is
               a
               weighty
               thing
               ,
               and
               under
               these
               two
               are
               comprehended
               all
               other
               takings
               of
               his
               name
               .
            
          
           
             1.
             
             It
             is
             
               in
               gloriosis
            
             ,
             as
             Moses
             called
             his
             Altar
             ,
             erected
             and
             set
             up
             ,
             Jehovah-nissi
             ,
             that
             is
             ,
             the
             Lord
             my
             banner
             ,
             or
             standard
             ,
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               ness
               ,
               vexillum
            
             .
             Or
             as
             the
             plate
             made
             for
             Aaron
             ,
             wherein
             was
             to
             be
             graven
             ,
             
               Sanctitas
               Jehovae
            
             .
             Holinesse
             to
             the
             Lord
             was
             to
             be
             taken
             up
             ,
             and
             placed
             upon
             Aarons
             forehead
             ,
             visible
             ,
             as
             a
             thing
             glorious
             ,
             as
             the
             badge
             of
             a
             noble
             man
             is
             lifted
             up
             upon
             the
             shoulder
             of
             a
             servant
             to
             be
             seen
             .
          
           
           
             This
             lifting
             or
             taking
             up
             of
             Gods
             name
             ,
             is
             a
             thing
             glorious
             .
             As
             the
             taking
             of
             a
             
             name
             by
             a
             childe
             from
             a
             father
             is
             honourable
             .
             It
             was
             an
             honour
             ,
             and
             a
             priviledge
             to
             Ephraim
             and
             〈◊〉
             to
             be
             called
             after
             their
             grand-father
             Jacobs
             name
             ,
             so
             is
             it
             an
             honor
             to
             a
             woman
             to
             have
             her
             husbands
             name
             .
             It
             was
             all
             the
             ambition
             of
             the
             women
             (
             in
             the
             Prophet
             )
             that
             desired
             one
             husband
             ,
             to
             be
             called
             by
             his
             name
             .
             And
             we
             see
             still
             ,
             that
             in
             marriage
             the
             woman
             taketh
             her
             husbands
             name
             ,
             and
             it
             is
             such
             a
             glory
             to
             
             her
             ,
             that
             she
             is
             content
             to
             loose
             her
             own
             name
             for
             his
             .
             And
             it
             is
             our
             own
             glory
             ,
             that
             
             from
             Gentiles
             we
             are
             called
             Christians
             .
             Of
             which
             Esay
             in
             sundry
             places
             foretold
             .
             
             Every
             one
             shal
             be
             called
             by
             my
             name
             (
             saith
             God
             )
             for
             I
             have
             created
             him
             for
             my
             glory
             .
             
             And
             ,
             Thou
             shalt
             be
             called
             by
             a
             new
             name
             .
             And
             again
             ,
             And
             shall
             call
             his
             servants
             by
             another
             name
             .
             All
             which
             was
             fulfilled
             in
             the
             primitive
             Church
             ,
             when
             the
             Disciples
             
             were
             first
             called
             Christians
             .
             The
             glory
             of
             Christ
             was
             taken
             up
             by
             Christians
             ,
             when
             they
             were
             called
             by
             his
             name
             .
          
           
             Now
             being
             Gods
             servants
             ,
             and
             servants
             taken
             up
             his
             banner
             or
             badg
             ,
             the
             duty
             commanded
             is
             ,
             that
             we
             must
             like
             good
             servants
             do
             all
             to
             his
             glory
             ,
             as
             the
             Apostle
             speaks
             .
             
             God
             can
             receive
             no
             profit
             by
             us
             ,
             but
             glory
             we
             may
             give
             him
             ,
             and
             therefore
             all
             our
             
             actions
             must
             refer
             to
             it
             .
             We
             must
             not
             be
             so
             ambitious
             ,
             as
             they
             were
             in
             the
             dayes
             of
             Peleg
             ,
             that
             sought
             by
             building
             Babels
             tower
             ,
             to
             get
             themselves
             a
             name
             :
             for
             that
             is
             Gigantomachia
             ,
             which
             is
             ,
             
               bellare
               cum
               Deo
            
             ,
             to
             fight
             with
             God.
             It
             is
             not
             good
             to
             contest
             with
             him
             in
             this
             kinde
             .
             You
             may
             read
             the
             successe
             of
             their
             enterprise
             ;
             God
             overthrew
             their
             plot
             ,
             even
             by
             the
             confusion
             of
             that
             ,
             which
             should
             have
             gotten
             them
             their
             names
             ,
             the
             tongue
             .
          
           
             Nor
             must
             we
             set
             a
             face
             or
             false
             colour
             upon
             our
             own
             evil
             acts
             ,
             under
             pretence
             of
             Gods
             glory
             :
             as
             did
             Absalom
             .
             If
             the
             Lord
             will
             bring
             me
             again
             to
             Jerusalem
             ,
             I
             will
             
             serve
             him
             :
             here
             was
             a
             fair
             pretence
             ,
             when
             treason
             lay
             hid
             in
             heart
             against
             his
             own
             
             father
             .
             So
             〈◊〉
             ,
             makes
             religion
             a
             〈◊〉
             ,
             proclaims
             a
             fast
             for
             the
             murder
             of
             Naboth
             .
             These
             are
             so
             far
             from
             the
             glory
             of
             Gods
             name
             ,
             that
             they
             are
             wicked
             abuses
             of
             it
             .
          
           
             Thus
             Gods
             name
             is
             to
             be
             glorified
             within
             us
             ,
             now
             for
             the
             outward
             duties
             .
             
          
           
             1.
             
             Having
             taken
             this
             name
             upon
             us
             ,
             we
             must
             not
             be
             ashamed
             of
             it
             ,
             nor
             afraid
             
             to
             confesse
             it
             .
             Judah
             of
             whom
             came
             the
             name
             to
             the
             Jews
             ,
             was
             so
             called
             (
             the
             word
             signifying
             praise
             )
             because
             his
             mother
             said
             ,
             she
             would
             confesse
             or
             praise
             God
             :
             so
             must
             we
             wear
             our
             name
             of
             Christians
             ,
             and
             Gods
             servants
             ,
             to
             the
             glory
             of
             God
             and
             Christ
             ,
             and
             not
             be
             ashamed
             of
             it
             .
             The
             reason
             Christ
             himself
             giveth
             ,
             Whosoever
             shall
             deny
             me
             before
             men
             ,
             him
             will
             I
             also
             deny
             before
             my
             father
             .
             And
             though
             the
             Church
             of
             Philadelphia
             was
             but
             of
             small
             strength
             ,
             and
             its
             works
             were
             not
             great
             ,
             yet
             
             because
             it
             had
             not
             denyed
             his
             name
             ,
             Christ
             promiseth
             to
             set
             open
             a
             door
             for
             it
             ,
             and
             
             other
             things
             ,
             as
             you
             may
             read
             .
             But
             any
             that
             shall
             receive
             the
             name
             and
             mark
             of
             the
             beast
             (
             wear
             any
             others
             livery
             )
             he
             shall
             drink
             of
             the
             wrath
             of
             God
             ,
             and
             shall
             be
             tormented
             with
             fire
             and
             brimstone
             .
          
           
             2.
             
             There
             is
             another
             degree
             ,
             beyond
             that
             of
             not
             denying
             his
             Masters
             name
             ,
             which
             every
             good
             servant
             is
             bound
             to
             ,
             and
             which
             his
             master
             expects
             from
             him
             ,
             that
             is
             ,
             standing
             for
             his
             name
             ,
             when
             it
             is
             blasphemed
             ,
             consessing
             and
             defending
             it
             to
             the
             death
             ,
             as
             the
             Martyrs
             have
             done
             .
             Because
             there
             was
             none
             that
             offered
             to
             defend
             
             Gods
             name
             ,
             when
             judgement
             was
             turned
             backward
             ,
             and
             justice
             stood
             afarr
             of
             ,
             truth
             was
             fallen
             in
             the
             streets
             ,
             and
             equity
             could
             not
             enter
             ,
             therefore
             he
             thereatens
             terrible
             judgement
             ,
             he
             puts
             on
             the
             garments
             of
             vengeance
             ,
             saith
             the
             〈◊〉
             .
          
           
             3.
             
             Lastly
             ,
             we
             must
             not
             forget
             Gods
             name
             ,
             but
             often
             make
             mention
             of
             it
             .
             The
             Prophet
             David
             threatens
             a
             terrible
             punishment
             to
             such
             .
             The
             wicked
             shall
             be
             turned
             into
             
             hell
             ,
             and
             all
             the
             people
             that
             forget
             God.
             Take
             heed
             ,
             saith
             Moses
             ,
             that
             you
             forget
             not
             the
             Lord.
             Deut.
             4.
             9.
             
             A
             man
             would
             think
             it
             were
             impossible
             ,
             that
             any
             should
             forget
             him
             ,
             but
             Saint
             Jerome
             tells
             us
             ,
             how
             a
             man
             may
             forget
             him
             ,
             if
             we
             behave
             our selves
             so
             in
             our
             speech
             that
             nothing
             comes
             from
             us
             that
             savoureth
             of
             God
             ,
             then
             we
             may
             be
             truly
             said
             to
             forget
             him
             .
             A
             man
             is
             said
             to
             forget
             Gods
             name
             ,
             when
             he
             breaketh
             the
             first
             Commandment
             ,
             as
             it
             is
             in
             Jeremy
             .
             Their
             fathers
             have
             forgoten
             
             my
             name
             for
             Baal
             ,
             and
             so
             for
             the
             rest
             .
             
          
           
             And
             therefore
             they
             that
             truly
             take
             up
             this
             banner
             ,
             meditate
             day
             and
             night
             ,
             how
             
             they
             may
             do
             that
             which
             shall
             be
             to
             their
             masters
             glory
             .
             They
             speak
             (
             as
             king
             David
             
             did
             )
             of
             his
             glorious
             honour
             and
             majesty
             .
             Solomon
             saith
             ,
             that
             a
             just
             mans
             mouth
             doth
             
             
               〈◊〉
               sapientiam
            
             ,
             speak
             of
             wisdom
             ,
             he
             speaks
             something
             which
             may
             redound
             
             to
             the
             glory
             of
             Gods
             name
             ,
             and
             therefore
             he
             calls
             the
             tongue
             of
             the
             wise
             man
             
               〈◊〉
               〈◊〉
               ,
               &
               ipsam
               salutem
               ,
            
             a
             vein
             of
             life
             ,
             and
             health
             it self
             ,
             out
             of
             which
             comes
             glory
             to
             God
             ,
             and
             health
             to
             himself
             but
             ;
             we
             may
             now
             say
             ,
             
               Rarum
               est
               nomen
               〈◊〉
            
             ,
             
             the
             reverend
             mention
             of
             Gods
             name
             ,
             is
             〈◊〉
             in
             some
             mens
             mouths
             ,
             they
             seldome
             speak
             of
             him
             ;
             unlesse
             it
             be
             to
             dishonour
             him
             by
             prophane
             swearing
             and
             cursing
             ,
             Or
             else
             they
             do
             (
             like
             Solomons
             fools
             )
             
               ebullire
               〈◊〉
            
             ,
             belch
             out
             folly
             or
             babble
             and
             some
             out
             vanity
             :
             The
             p
             actise
             of
             king
             David
             was
             ,
             to
             shew
             forth
             Gods
             righteousnes
             ,
             
             
             and
             make
             mention
             of
             it
             ,
             and
             of
             it
             onely
             .
             And
             in
             the
             Prophet
             Esays
             song
             
             ye
             shall
             finde
             .
             We
             will
             make
             mention
             onely
             of
             thy
             Name
             .
             God
             would
             execute
             his
             Judgements
             upon
             Pharoah
             ,
             that
             he
             might
             get
             him
             a
             name
             ,
             or
             that
             his
             name
             might
             
             be
             declared
             or
             spoken
             of
             through
             all
             the
             world
             .
             
          
           
             This
             mention
             ,
             this
             
               honorifica
               mentio
            
             ,
             is
             of
             three
             sorts
             .
          
           
             
               1.
               
               In
               speaking
               often
               of
               it
               ,
               of
               which
               hath
               been
               formerly
               spoken
               .
            
             
               2.
               
               In
               speaking
               well
               of
               his
               Name
               .
            
             
               3.
               
               In
               speaking
               reverently
               of
               it
               .
            
          
           
             1.
             
             We
             must
             speak
             often
             of
             it
             ,
             his
             name
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             often
             and
             much
             to
             be
             talked
             of
             ,
             this
             is
             the
             end
             of
             all
             his
             great
             wonders
             ,
             to
             have
             his
             name
             famous
             and
             spoken
             of
             in
             the
             world
             ,
             as
             is
             already
             shewed
             .
          
           
             2.
             
             His
             name
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             blessed
             or
             well
             spoken
             of
             .
             The
             speaking
             well
             ,
             or
             blessing
             of
             Gods
             name
             ,
             we
             have
             a
             pattern
             from
             the
             〈◊〉
             ,
             and
             Saints
             of
             God.
             
             It
             was
             their
             Epiphonema
             or
             close
             after
             mercies
             and
             judgements
             .
             They
             shall
             say
             
             alway
             ,
             saith
             the
             Psalmist
             ,
             The
             Lord
             be
             praised
             ,
             as
             himself
             saith
             elsewhere
             ,
             
             Blessed
             be
             his
             glorious
             name
             for
             ever
             .
             〈◊〉
             for
             the
             deliverance
             of
             Moses
             and
             
             the
             Israelites
             from
             〈◊〉
             ;
             Blessed
             be
             the
             Lord
             who
             hath
             delivered
             you
             ,
             &c.
             
             
             And
             of
             King
             David
             ,
             Blessed
             be
             the
             Lord
             that
             hath
             not
             given
             us
             over
             for
             a
             
             
             prey
             .
             So
             for
             Gods
             favour
             ,
             as
             the
             women
             to
             Naomi
             .
             Blessed
             be
             the
             Lord
             which
             
             hath
             not
             left
             thee
             this
             day
             without
             a
             kinsman
             .
             So
             was
             Davids
             thankfulnesse
             .
             
             Blessed
             be
             the
             Lord
             ,
             because
             he
             hath
             heard
             the
             voice
             of
             my
             supplications
             ,
             and
             blessed
             be
             the
             Lord
             from
             everlasting
             .
             And
             Nehemiah
             and
             the
             people
             .
             Blessed
             be
             thy
             glorious
             name
             which
             is
             exalted
             above
             all
             blessing
             and
             praise
             .
             As
             also
             for
             his
             preservation
             from
             sinning
             ,
             as
             David
             being
             prevented
             by
             Abigail
             ,
             from
             shedding
             Nabals
             blood
             .
             
             Blessed
             be
             the
             Lord
             God
             of
             Israel
             .
             And
             lastly
             ,
             for
             Gods
             chastisements
             and
             crosses
             ,
             as
             Job
             ,
             The
             Lord
             gave
             ,
             and
             the
             Lord
             hath
             taken
             away
             ,
             blessed
             be
             the
             name
             of
             the
             Lord.
             This
             speaking
             well
             of
             God
             ,
             and
             converting
             his
             blessings
             and
             judgements
             into
             an
             honourable
             mention
             of
             his
             name
             is
             commanded
             .
          
           
             Contrary
             to
             this
             it
             is
             ,
             when
             a
             man
             receiving
             some
             mercy
             ,
             thinks
             it
             not
             great
             enough
             ,
             and
             therefore
             grudges
             ,
             and
             is
             unthankful
             ;
             or
             being
             under
             some
             affliction
             or
             judgement
             ,
             
             thinks
             it
             too
             great
             ,
             and
             so
             murmurs
             and
             complains
             ,
             and
             converts
             all
             to
             the
             dispraise
             of
             God.
             
          
           
             3.
             
             His
             name
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             reverend
             and
             venerable
             .
             We
             must
             speak
             reverently
             of
             Gods
             name
             ,
             not
             make
             it
             common
             ,
             as
             if
             we
             did
             account
             of
             it
             no
             better
             then
             a
             
             stone
             in
             the
             street
             ,
             and
             of
             his
             service
             ,
             as
             that
             of
             a
             common
             person
             .
             Ye
             shall
             not
             
             prophane
             my
             holy
             name
             ,
             saith
             God
             ,
             that
             is
             ,
             not
             use
             it
             commonly
             ;
             for
             to
             the
             sanctifying
             of
             his
             name
             is
             opposite
             the
             prophaning
             of
             it
             ,
             or
             making
             it
             common
             .
             Thus
             when
             men
             speak
             of
             Gods
             nature
             ,
             of
             his
             decrees
             and
             judgements
             ,
             and
             of
             the
             great
             mysteries
             of
             Religion
             ,
             without
             fear
             and
             rerevence
             ,
             as
             if
             they
             were
             discoursing
             of
             ordinary
             matters
             ,
             they
             do
             not
             reverence
             his
             name
             :
             much
             lesse
             when
             it
             is
             abused
             and
             prophaned
             ,
             as
             Witches
             do
             in
             sorcery
             and
             evil
             arts
             :
             or
             as
             blasphemers
             ,
             that
             use
             it
             irreverently
             or
             by
             way
             of
             execration
             ,
             when
             men
             ascribe
             to
             God
             what
             is
             contrary
             to
             his
             nature
             ,
             as
             to
             make
             him
             unjust
             ,
             cruel
             ,
             the
             author
             of
             sin
             ,
             &c.
             
             Besides
             these
             ,
             there
             is
             another
             way
             of
             applying
             Gods
             name
             to
             our
             actions
             ,
             and
             that
             both
             to
             our
             own
             and
             other
             mens
             .
             1.
             
             To
             our
             own
             ,
             for
             this
             we
             have
             a
             precept
             .
             Whatsoever
             ye
             do
             ,
             saith
             
             the
             Apostle
             ,
             in
             word
             or
             deed
             ,
             do
             all
             in
             the
             name
             of
             the
             Lord
             :
             and
             how
             is
             that
             ?
             by
             calling
             upon
             his
             name
             for
             a
             blessing
             ;
             when
             we
             say
             with
             the
             Psalmist
             ,
             our
             help
             standeth
             in
             the
             name
             of
             the
             Lord.
             2.
             
             To
             others
             ,
             thus
             God
             commanded
             the
             Levites
             to
             put
             his
             name
             upon
             the
             people
             ,
             and
             blesse
             them
             .
             How
             that
             is
             ,
             the
             Psalmist
             sheweth
             ,
             by
             wishing
             them
             good
             luck
             in
             the
             name
             of
             the
             Lord.
             
          
           
             The
             contrary
             to
             this
             is
             to
             curse
             ;
             when
             with
             the
             same
             tongue
             ,
             as
             
               S.
               James
            
             saith
             ,
             
             we
             blesse
             God
             the
             Father
             ,
             and
             curse
             men
             .
             This
             is
             a
             terrible
             abuse
             ,
             to
             use
             the
             name
             of
             God
             as
             a
             curse
             to
             our selves
             or
             others
             ,
             which
             is
             given
             for
             a
             blessing
             onely
             ,
             (
             as
             when
             men
             wish
             that
             God
             would
             confound
             them
             )
             and
             so
             as
             
               S.
               Augustine
            
             saith
             ,
             
               faciunt
               Deum
               carnificem
               suum
            
             ,
             they
             make
             God
             their
             own
             executioner
             ,
             whereas
             God
             hath
             given
             his
             name
             for
             a
             strong
             tower
             of
             defence
             .
             
          
           
             Thus
             much
             for
             sanctifying
             his
             name
             in
             our
             words
             ,
             now
             for
             our
             actions
             .
             We
             must
             
             make
             his
             name
             glorious
             in
             our
             actions
             ,
             which
             is
             ,
             1.
             when
             our
             actions
             are
             such
             ,
             that
             
             
             men
             seeing
             our
             good
             works
             ,
             may
             glorify
             our
             father
             which
             is
             in
             heaven
             .
             Therefore
             the
             Apostles
             precept
             is
             ,
             Let
             every
             one
             that
             calleth
             upon
             the
             name
             of
             the
             Lord
             ,
             depart
             from
             iniquity
             .
             Gods
             name
             is
             polluted
             and
             prophaned
             by
             the
             wickednesse
             of
             them
             that
             professe
             it
             .
             The
             wickednesse
             of
             the
             childe
             pollutes
             the
             father
             .
             The
             Law
             saith
             ,
             If
             the
             daughter
             of
             a
             Priest
             commit
             fornication
             ,
             she
             polluteth
             her
             father
             .
             Now
             God
             is
             our
             Father
             when
             we
             take
             his
             name
             upon
             us
             ;
             and
             if
             we
             do
             not
             glorifie
             him
             in
             our
             actions
             ,
             nor
             depart
             from
             iniquity
             ,
             we
             do
             what
             we
             can
             to
             make
             him
             polluted
             .
             Therefore
             God
             threatens
             those
             that
             take
             his
             law
             into
             their
             mouths
             ,
             and
             yet
             hate
             to
             be
             reformed
             ,
             
             
             that
             he
             will
             set
             their
             sins
             in
             order
             before
             them
             ,
             such
             do
             wound
             the
             name
             of
             
             God
             by
             their
             evil
             coversation
             ,
             and
             cause
             others
             to
             sin
             .
          
           
             2.
             
             We
             make
             his
             name
             glorious
             by
             free
             and
             voluntary
             vows
             ,
             made
             and
             performed
             ;
             so
             the
             Psalmist
             ,
             Accept
             I
             beseech
             thee
             ,
             the
             free-offerings
             of
             my
             mouth
             ,
             and
             
             teach
             me
             thy
             judgements
             :
             and
             what
             he
             practised
             himself
             ,
             he
             exhorts
             others
             to
             perform
             ,
             
             Vow
             and
             pay
             unto
             the
             Lord.
             Seeing
             God
             doth
             freely
             bestow
             so
             many
             things
             
             upon
             us
             ,
             we
             should
             glorifie
             him
             not
             onely
             in
             the
             duties
             commanded
             ,
             but
             in
             vowing
             ,
             and
             making
             frec-will
             offerings
             of
             something
             in
             our
             power
             .
             The
             contrary
             to
             this
             ,
             when
             men
             will
             give
             nothing
             to
             God
             ,
             but
             what
             necessity
             of
             law
             ,
             or
             eminent
             danger
             sorces
             from
             them
             .
             Like
             those
             in
             the
             psalm
             ,
             that
             when
             God
             slew
             them
             they
             sought
             
             him
             :
             and
             like
             the
             marriners
             in
             Jonas
             ,
             they
             prayed
             and
             made
             vows
             ,
             but
             it
             was
             not
             till
             they
             were
             in
             a
             storm
             .
          
           
             The
             third
             thing
             in
             the
             prohibition
             is
             what
             it
             is
             to
             take
             Gods
             name
             in
             vain
             .
          
           
             In
             every
             action
             three
             things
             are
             considerable
             .
             The
             end
             .
             The
             Agent
             .
             The
             work
             .
          
           
             These
             three
             duly
             weighed
             ,
             we
             shall
             soon
             see
             ,
             what
             it
             is
             to
             take
             Gods
             name
             in
             vain
             .
          
           
             
               
                 1.
                 
                 That
                 which
                 hath
                 no
                 end
                 proposed
                 ,
                 or
                 is
                 done
                 to
                 no
                 end
                 ,
                 may
                 truly
                 be
                 said
                 to
                 be
                 done
                 in
                 vain
                 As
                 the
                 sowing
                 of
                 seed
                 without
                 reaping
                 the
                 fruit
                 ,
                 the
                 planting
                 a
                 vineyard
                 without
                 a
                 vintage
                 ,
                 or
                 feeding
                 a
                 flock
                 without
                 eating
                 the
                 milk
                 of
                 it
                 ,
              
               
                 These
                 are
                 labours
                 in
                 vain
                 .
                 So
                 he
                 that
                 taketh
                 the
                 name
                 of
                 God
                 to
                 no
                 end
                 .
                 neither
                 to
                 Gods
                 glory
                 ,
                 nor
                 the
                 private
                 or
                 publick
                 good
                 ,
                 taketh
                 it
                 in
                 vain
                 .
                 
                   Cui
                   bono
                
                 ?
                 is
                 a
                 good
                 question
                 in
                 all
                 undertakings
                 .
                 If
                 to
                 no
                 good
                 ,
                 as
                 good
                 and
                 better
                 not
                 undertaken
                 at
                 all
                 ,
                 it
                 is
                 to
                 no
                 end
                 ,
                 it
                 is
                 in
                 vain
                 .
                 If
                 a
                 man
                 have
                 well
                 fashioned
                 legs
                 ,
                 and
                 they
                 be
                 lame
                 ,
                 
                   frustra
                   pulchras
                   〈◊〉
                   tibias
                   claudus
                
                 ,
                 the
                 lame
                 man
                 hath
                 them
                 in
                 vain
                 .
                 The
                 chief
                 end
                 therefore
                 of
                 taking
                 this
                 name
                 must
                 be
                 1.
                 the
                 glory
                 of
                 God
                 ,
                 otherwise
                 we
                 open
                 our
                 mouthes
                 in
                 vain
                 ,
                 as
                 it
                 is
                 in
                 Job
                 .
              
               
                 God
                 is
                 willing
                 to
                 impart
                 all
                 his
                 blessings
                 to
                 us
                 and
                 requires
                 nothing
                 of
                 us
                 again
                 ,
                 but
                 Glory
                 ;
                 which
                 if
                 we
                 returne
                 not
                 ,
                 he
                 may
                 say
                 ,
                 as
                 David
                 did
                 of
                 Nabal
                 .
                 for
                 whom
                 he
                 had
                 done
                 many
                 good
                 turns
                 ,
                 in
                 securing
                 his
                 shepherds
                 and
                 slocks
                 &c.
                 
                 And
                 when
                 he
                 desired
                 nothing
                 but
                 a
                 〈◊〉
                 meat
                 for
                 the
                 young
                 men
                 ,
                 he
                 denied
                 it
                 ,
                 All
                 that
                 I
                 have
                 done
                 for
                 this
                 fellow
                 is
                 in
                 vain
                 ,
                 in
                 vain
                 have
                 I
                 kept
                 all
                 he
                 hath
                 .
                 So
                 God
                 having
                 done
                 so
                 much
                 for
                 us
                 ,
                 and
                 expecting
                 nothing
                 but
                 the
                 glory
                 of
                 his
                 name
                 ,
                 if
                 we
                 be
                 defective
                 herein
                 ,
                 he
                 may
                 well
                 say
                 ,
                 all
                 that
                 he
                 hath
                 done
                 for
                 us
                 is
                 in
                 vain
                 .
              
            
             
               2.
               
               Next
               to
               Gods
               glory
               ,
               is
               the
               good
               of
               our selves
               and
               others
               ,
               and
               so
               to
               take
               God
               name
               without
               reference
               to
               this
               end
               ,
               if
               we
               neither
               promote
               our
               own
               good
               ,
               nor
               the
               good
               of
               others
               it
               is
               in
               vain
               ,
               
                 ex
                 privatione
                 finis
              
               ,
               because
               it
               wants
               a
               right
               end
               ;
               therefore
               Saint
               Paul
               rejoyced
               ,
               having
               by
               his
               preaching
               laboured
               the
               saving
               of
               souls
               ,
               I
               rejoyce
               saith
               he
               ,
               that
               I
               have
               not
               run
               in
               vain
               ,
               nor
               laboured
               in
               vain
               .
            
          
           
             2.
             
             In
             the
             Agent
             ,
             the
             heart
             and
             soul
             is
             to
             be
             considered
             ,
             which
             in
             the
             person
             acting
             is
             the
             chief
             mover
             .
             If
             the
             soul
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Rachah
             ,
             vain
             and
             light
             ,
             as
             when
             we
             take
             
             
             Gods
             name
             without
             due
             advise
             and
             reverence
             ,
             though
             we
             propound
             a
             right
             end
             ,
             yet
             we
             take
             his
             name
             in
             vain
             :
             therefore
             the
             Wise
             man
             advises
             ,
             
               not
               to
               be
               rash
               with
               our
               mouth
            
             ;
             and
             the
             Psalmist
             professeth
             ,
             
               that
               his
               heart
               was
               fixed
               when
               he
               praised
               God
               :
            
             the
             
             heart
             ought
             to
             be
             fixed
             and
             stablisht
             ,
             by
             a
             due
             consideration
             of
             Gods
             greatnesse
             ,
             when
             we
             speak
             of
             him
             .
             This
             is
             opposed
             to
             rashnesse
             ,
             inconstancy
             ,
             and
             lightnesse
             ,
             such
             as
             are
             in
             chasse
             and
             smoak
             ,
             which
             are
             apt
             to
             be
             carried
             away
             with
             every
             blast
             ,
             and
             such
             as
             are
             so
             qualified
             ,
             do
             take
             Gods
             name
             in
             vain
             .
          
           
             3.
             
             In
             the
             work
             it self
             may
             be
             a
             two
             fold
             vanity
             ,
             which
             must
             be
             avoided
             .
          
           
             1.
             
             Falshood
             .
             2.
             
             Injustice
             .
          
           
             
               1.
               
               If
               it
               be
               false
               ,
               then
               is
               it
               also
               vain
               ,
               as
               theirs
               in
               
                 Esay
                 ,
                 We
                 have
                 made
                 falshood
                 our
                 refuge
                 ,
              
               
               
                 and
                 under
                 vanity
                 are
                 we
                 hid
                 .
              
               And
               this
               is
               that
               
                 actio
                 erroris
              
               ,
               work
               of
               error
               ,
               of
               which
               Jeremy
               speaketh
               .
               
                 Vanitas
                 opponitur
                 veritati
              
               ,
               vanity
               is
               opposed
               to
               verity
               and
               truth
               ;
               therfore
               a
               thing
               is
               said
               to
               be
               vain
               ,
               when
               it
               is
               false
               or
               erroneous
               .
               
                 They
                 are
                 vanity
                 ,
                 the
              
               
               
                 work
                 of
                 errours
              
               ,
               saith
               the
               Prophet
               :
               and
               as
               there
               is
               truth
               in
               natural
               things
               ,
               so
               is
               there
               a
               truth
               in
               moral
               things
               ,
               which
               if
               it
               be
               wanting
               ,
               our
               speech
               is
               vain
               .
            
             
               2.
               
               If
               unjust
               ,
               it
               is
               vain
               too
               .
               
                 If
                 I
                 be
                 wicked
                 ,
                 why
                 then
                 labour
                 I
                 in
                 vain
                 ,
              
               saith
               holy
               Job
               :
               and
               ,
               
                 the
                 very
                 hope
                 of
                 unjust
                 men
                 perish
                 ,
              
               saith
               the
               Wise
               man
               :
               and
               ,
               
                 they
                 walk
                 〈◊〉
                 〈◊〉
                 vain
                 shadow
                 ,
                 and
                 disquiet
                 themselves
                 in
                 vain
                 .
              
               If
               justice
               be
               〈◊〉
               in
               our
               actions
               ,
               〈◊〉
               truth
               in
               our
               assertions
               and
               promises
               ,
               they
               are
               vain
               ;
               and
               to
               use
               Gods
               name
               in
               either
               ,
               is
               to
               take
               his
               name
               in
               vain
               .
            
          
           
             So
             that
             if
             either
             we
             take
             the
             name
             of
             God
             to
             no
             end
             ,
             but
             make
             it
             common
             and
             take
             it
             up
             as
             a
             〈◊〉
             till
             it
             come
             to
             a
             habit
             ,
             not
             for
             any
             good
             end
             ;
             or
             if
             our
             hearts
             be
             not
             stable
             and
             fixed
             ,
             but
             light
             and
             inconstant
             ,
             when
             we
             take
             it
             ;
             or
             if
             we
             take
             〈◊〉
             colour
             ,
             or
             bolster
             out
             any
             fashood
             ,
             or
             any
             unjust
             act
             we
             take
             it
             in
             vain
             ,
             and
             break
             this
             Commandment
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               Of
               taking
               Gods
               name
               by
               an
               oath
               .
               The
               causes
               and
               grounds
               of
               an
               oath
               .
               The
               parts
               of
               it
               ,
               Contention
               ,
               Execration
               .
               How
               God
               is
               glorified
               by
               an
               oath
               .
               What
               is
               here
               commanded
               .
               1.
               
               To
               swear
               .
               In
               what
               cases
               .
               For
               Gods
               glory
               .
               Mans
               necessity
               .
               For
               the
               publique
               good
               .
               The
               oath
               
                 ex
                 officio
              
               whether
               lawful
               or
               no.
               Of
               private
               and
               voluntary
               oaths
               .
               2.
               
               To
               swear
               by
               God
               ,
               not
               by
               Idols
               or
               creatures
               ,
               .
               3.
               
               Not
               to
               take
               his
               name
               in
               vain
               ,
               but
               to
               swear
               in
               1.
               
               Truth
               ,
               in
               oaths
               assertory
               ,
               promissory
               .
               2.
               
               Judgement
               .
               3.
               
               Justice
               .
               Against
               voluntary
               oaths
               ,
               whether
               lawful
               .
               Of
               swearing
               from
               the
               heart
               .
               The
               means
               to
               be
               used
               against
               vain
               swearing
               .
               The
               signes
               of
               keeping
               this
               Commandment
               .
               Of
               drawing
               others
               to
               keep
               it
               .
            
          
           
             Of
             the
             taking
             Gods
             name
             by
             an
             Oath
             .
          
           
             VVE
             said
             before
             ,
             that
             the
             word
             which
             we
             translate
             ,
             
               taking
               the
               name
               of
               God
            
             ,
             signified
             in
             the
             original
             ,
             to
             take
             up
             ,
             and
             that
             in
             a
             double
             use
             .
             1.
             
             
               In
               gloriosis
            
             ,
             as
             a
             banner
             ,
             with
             which
             we
             have
             now
             done
             .
             The
             other
             use
             is
             ,
             
               in
               necessariis
            
             ,
             as
             a
             burden
             :
             of
             which
             now
             .
          
           
             If
             there
             be
             any
             thing
             which
             we
             stand
             in
             need
             of
             for
             the
             use
             ,
             though
             it
             be
             heavy
             ,
             
             and
             weighty
             ,
             yet
             we
             will
             take
             it
             up
             .
             So
             did
             Jacob
             the
             great
             stone
             before
             the
             well
             ,
             when
             upon
             the
             coming
             together
             of
             the
             flock
             ,
             necessity
             urged
             him
             to
             it
             .
             Now
             as
             the
             first
             use
             
               in
               gloriosis
            
             ,
             was
             solely
             to
             the
             glory
             and
             praise
             of
             God
             ,
             by
             taking
             up
             his
             name
             ,
             as
             a
             standard
             or
             banner
             by
             praise
             ;
             so
             this
             
               in
               necessariis
            
             ,
             the
             taking
             his
             name
             up
             ,
             as
             onus
             a
             burden
             ,
             by
             lawful
             swearing
             or
             taking
             an
             oath
             ,
             looks
             also
             at
             mans
             benefit
             to
             end
             controversies
             ;
             for
             
               an
               oath
               for
               confirmation
               to
               men
               is
               an
               end
               of
               all
               strife
               .
            
             
             And
             although
             God
             be
             not
             so
             much
             glorified
             in
             this
             ,
             as
             in
             the
             other
             ,
             yet
             in
             regard
             of
             our
             necessary
             use
             of
             an
             oath
             ,
             this
             hath
             in
             a
             manner
             taken
             up
             the
             whole
             Commandment
             ,
             there
             being
             little
             mention
             of
             the
             other
             .
          
           
             Concerning
             which
             we
             must
             shew
             ,
             first
             the
             nature
             of
             the
             duty
             ,
             and
             then
             proceed
             according
             to
             the
             former
             rules
             given
             ,
             for
             expounding
             the
             several
             commandments
             .
          
           
             Concerning
             the
             nature
             of
             an
             oath
             ,
             this
             will
             appear
             ,
             if
             we
             consider
             ,
             
          
           
             
               1.
               
               The
               necessity
               ,
               or
               the
               causes
               and
               grounds
               of
               an
               oath
               .
            
             
               2.
               
               The
               parts
               of
               it
               .
            
             
               3.
               
               How
               it
               tends
               to
               Gods
               glory
               .
            
          
           
           
             1.
             
             For
             the
             first
             .
             It
             is
             expedient
             and
             necessary
             ,
             that
             all
             strises
             and
             controversies
             
             should
             have
             an
             end
             ,
             and
             not
             be
             continued
             ;
             which
             cannot
             be
             ,
             unlesse
             the
             one
             part
             of
             
             the
             matter
             in
             controversie
             be
             confirmed
             above
             the
             other
             .
             And
             therefore
             we
             finde
             ,
             that
             before
             God
             would
             proceed
             to
             judgement
             against
             Sodom
             ,
             he
             would
             go
             down
             
             first
             ,
             
               ut
               certo
               cognoscat
            
             ,
             that
             he
             may
             know
             the
             certainty
             ,
             and
             proceed
             upon
             a
             〈◊〉
             ground
             .
             Now
             the
             best
             way
             of
             proceeding
             to
             finde
             out
             the
             truth
             ,
             is
             by
             arguments
             and
             reasons
             ,
             where
             they
             may
             be
             had
             ;
             which
             course
             Joseph
             took
             to
             know
             
             the
             truth
             ,
             whether
             his
             brethren
             were
             spies
             or
             no
             ,
             by
             bringing
             with
             them
             their
             brother
             Benjamin
             ,
             when
             they
             returned
             ,
             for
             thereby
             it
             would
             certainly
             appear
             ,
             that
             they
             were
             no
             spies
             .
             But
             when
             Arguments
             or
             reasons
             are
             wanting
             ,
             then
             are
             we
             to
             come
             to
             the
             second
             cause
             ,
             which
             is
             by
             witnesses
             :
             a
             way
             approved
             by
             God
             himself
             ,
             who
             appointed
             ,
             that
             in
             the
             mouths
             of
             two
             or
             three
             witnesses
             every
             truth
             should
             be
             established
             .
             
             And
             because
             that
             many
             times
             not
             onely
             proof
             by
             arguments
             ,
             but
             by
             witnesses
             also
             is
             wanting
             :
             there
             is
             a
             necessity
             of
             calling
             God
             to
             witnesse
             ,
             which
             is
             by
             an
             oath
             .
             So
             God
             appointed
             that
             in
             case
             of
             jealousie
             or
             suspition
             of
             a
             womans
             honestie
             by
             her
             husband
             ,
             though
             she
             were
             not
             taken
             in
             the
             deed
             ,
             nor
             the
             act
             could
             be
             proved
             ,
             
             yet
             she
             should
             clear
             her self
             by
             oath
             ,
             and
             swear
             she
             had
             not
             defiled
             her self
             .
          
           
             Now
             this
             necessity
             of
             appealing
             to
             God
             by
             an
             oath
             ,
             as
             it
             is
             sometimes
             in
             regard
             of
             the
             action
             which
             is
             hid
             from
             others
             ,
             so
             likewise
             it
             is
             needful
             in
             two
             other
             cases
             ;
             as
             when
             assurance
             or
             certainty
             is
             to
             be
             had
             ,
             
               De
               occultis
               cordium
            
             ,
             of
             the
             secret
             thoughts
             and
             purposes
             of
             the
             heart
             ,
             which
             canot
             be
             known
             by
             external
             proof
             ;
             for
             who
             knows
             the
             heart
             ,
             saith
             the
             Prophet
             ,
             save
             God
             alone
             ,
             who
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             searcher
             
             of
             the
             heart
             :
             and
             secondly
             ,
             when
             it
             is
             to
             be
             concerning
             things
             to
             come
             ;
             for
             ,
             as
             the
             Wise
             man
             saith
             ,
             who
             knoweth
             what
             shall
             be
             ?
             No
             man
             is
             omniscient
             ,
             he
             cannot
             know
             the
             heart
             ,
             nor
             foresee
             future
             contingents
             .
             In
             these
             cases
             therefore
             ,
             when
             the
             fact
             is
             hidden
             ,
             or
             not
             evident
             ,
             or
             when
             the
             intention
             of
             the
             heart
             must
             be
             made
             appear
             ,
             or
             a
             thing
             future
             must
             be
             ascertained
             ,
             there
             can
             be
             no
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             no
             confirmation
             but
             by
             oath
             ,
             other
             proofs
             do
             here
             fail
             and
             come
             short
             .
          
           
             And
             here
             ,
             if
             the
             matter
             of
             the
             oath
             be
             
               de
               facte
            
             ,
             or
             relate
             to
             what
             is
             past
             ,
             it
             is
             called
             
               Juramentum
               assertorium
            
             ,
             an
             oath
             of
             Assertion
             :
             if
             it
             be
             
               de
               futuro
            
             ,
             of
             something
             to
             come
             ,
             it
             is
             called
             
               Juramentum
               promissorium
            
             ,
             an
             oath
             promissory
             or
             of
             promise
             .
             And
             in
             both
             these
             ,
             when
             other
             arguments
             or
             testimonies
             fail
             ,
             there
             is
             no
             other
             way
             but
             to
             fly
             to
             God
             ,
             to
             make
             him
             a
             witnes
             ,
             and
             not
             onely
             a
             witnes
             ,
             but
             a
             judge
             and
             an
             avenger
             also
             ,
             if
             we
             call
             him
             to
             witnes
             an
             untruth
             ;
             for
             an
             oath
             is
             nothing
             else
             ,
             but
             a
             calling
             of
             God
             to
             witnes
             the
             truth
             of
             what
             we
             say
             ,
             and
             to
             be
             avenged
             on
             us
             ,
             if
             we
             speak
             an
             untruth
             ,
             or
             perform
             not
             what
             we
             say
             .
          
           
             And
             here
             in
             the
             next
             place
             comes
             to
             be
             considered
             the
             two
             parts
             of
             an
             oath
             ,
             according
             
             to
             these
             two
             For
             first
             1.
             
             God
             is
             called
             as
             a
             〈◊〉
             ,
             whether
             the
             thing
             be
             true
             
             and
             2.
             he
             is
             called
             forth
             as
             an
             avenger
             ,
             if
             the
             thing
             be
             false
             .
          
           
             1.
             
             The
             first
             is
             
               sub
               Deo
               teste
            
             ,
             a
             contestation
             or
             taking
             God
             to
             witnes
             ,
             vsed
             by
             
             God
             himself
             ,
             As
             I
             live
             ,
             saith
             the
             Lord
             ,
             and
             by
             the
             fathers
             and
             holy
             men
             in
             the
             
             old
             testament
             ,
             who
             used
             to
             say
             ,
             
               vivit
               Dominus
            
             ,
             As
             the
             Lord
             liveth
             ,
             I
             will
             do
             this
             or
             that
             &c.
             
          
           
             2.
             
             The
             second
             is
             ,
             
               sub
               Deo
               vindice
            
             ,
             which
             is
             called
             execration
             ,
             that
             is
             ,
             the
             calling
             of
             a
             curse
             upon
             themselves
             ,
             if
             it
             be
             not
             true
             which
             they
             speak
             .
             And
             what
             these
             curses
             are
             we
             may
             read
             in
             Levit
             26.
             and
             Deut.
             28.
             
             Where
             there
             are
             whole
             catalogues
             of
             threatenings
             of
             revenge
             .
             The
             〈◊〉
             therefore
             was
             in
             the
             old
             testament
             ,
             
               Sic
               faciat
               mihi
               dominus
               et
               addat
               ,
            
             God
             do
             so
             to
             me
             and
             more
             also
             ,
             if
             this
             be
             not
             truth
             &c.
             
             Let
             God
             adde
             to
             the
             first
             plague
             the
             second
             also
             .
             This
             form
             was
             vsed
             by
             Eli
             to
             Samuel
             ,
             God
             do
             so
             to
             thee
             and
             more
             ,
             if
             thou
             hide
             any
             thing
             from
             me
             .
             
          
           
             Now
             when
             one
             is
             brought
             to
             this
             ,
             that
             he
             hath
             called
             God
             to
             witnes
             the
             truth
             of
             what
             he
             speaks
             ,
             and
             to
             be
             an
             avenger
             ,
             if
             he
             have
             called
             him
             to
             witnes
             an
             untruth
             then
             according
             to
             to
             the
             Greek
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             an
             oath
             ,
             which
             properly
             signifies
             a
             hedge
             or
             inclosure
             ,
             he
             hath
             hedged
             in
             and
             inclosed
             himself
             with
             Gods
             truth
             and
             justice
             to
             performe
             it
             ,
             and
             so
             he
             that
             swears
             is
             holden
             and
             bound
             
               persistere
               in
               dicto
               ,
               &
               〈◊〉
               pollicito
               ,
            
             to
             persist
             in
             his
             saying
             ,
             and
             to
             perform
             his
             promise
             .
          
           
             And
             as
             an
             cath
             is
             an
             hedge
             to
             him
             that
             sweares
             ,
             so
             to
             him
             to
             whom
             the
             oath
             is
             made
             or
             given
             ,
             it
             is
             a
             satisfying
             or
             satisfaction
             :
             according
             to
             the
             Hebrew
             
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Shebugnah
               ,
               juramentum
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Shibegnah
               ,
               saturitas
            
             ,
             which
             comes
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Shabagn
               ,
               saturari
            
             ,
             to
             be
             filled
             or
             satisfied
             ,
             because
             the
             party
             to
             whom
             one
             swears
             ,
             ought
             to
             be
             satisfied
             herewith
             ;
             to
             which
             agrees
             the
             Latine
             translation
             of
             Saint
             
               Hierome
               ,
               pro
               jure
               habere
            
             ,
             that
             is
             ,
             now
             that
             I
             have
             put
             him
             to
             an
             oath
             ,
             I
             have
             bound
             my self
             ,
             as
             it
             were
             by
             a
             law
             to
             rest
             therein
             .
             And
             thus
             an
             oath
             coms
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             an
             end
             of
             controversy
             .
          
           
             And
             thus
             we
             see
             the
             causes
             which
             make
             an
             oath
             necessary
             in
             respect
             of
             men
             :
             but
             
             because
             our
             necessity
             is
             not
             enough
             to
             make
             it
             an
             act
             good
             and
             lawful
             ,
             unlesse
             God
             
             have
             glory
             by
             it
             ;
             therfore
             we
             must
             know
             in
             the
             next
             place
             ,
             that
             an
             oath
             duely
             made
             ,
             brings
             much
             glory
             to
             God.
             
          
           
             1.
             
             For
             first
             ,
             it
             is
             a
             rule
             in
             reason
             ,
             that
             
               nihil
               confirmatur
               nisi
               per
               certius
            
             a
             thing
             cannot
             be
             confirmed
             .
             but
             by
             what
             is
             more
             certain
             :
             this
             then
             brings
             great
             honour
             to
             God
             ,
             that
             when
             all
             other
             purposes
             and
             demonstrations
             fail
             ,
             his
             name
             is
             acknowledged
             to
             be
             
               Turris
               Fortissima
            
             a
             most
             strong
             tower
             ,
             that
             his
             testimonie
             is
             more
             certain
             then
             all
             reasons
             ,
             and
             testimonies
             of
             men
             .
             When
             we
             hereby
             account
             of
             it
             ,
             
             as
             the
             wiseman
             saying
             ,
             The
             name
             of
             the
             Lord
             is
             a
             strong
             tower
             of
             defence
             ,
             the
             righteous
             run
             to
             it
             ,
             and
             are
             exalted
             .
             The
             very
             Heathen
             could
             say
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             all
             things
             men
             set
             most
             by
             their
             faith
             :
             much
             more
             then
             is
             Gods
             faith
             and
             fidelity
             to
             be
             〈◊〉
             wherein
             we
             take
             sanctuary
             ,
             when
             all
             other
             people
             fail
             .
          
           
             2.
             
             An
             oath
             proceeds
             from
             faith
             ,
             it
             argues
             a
             great
             faith
             in
             God
             ,
             which
             is
             the
             ground
             of
             all
             honour
             given
             to
             any
             ,
             for
             in
             the
             former
             part
             of
             an
             oath
             ,
             which
             is
             contestation
             ,
             a
             calling
             God
             to
             witnes
             ,
             we
             professe
             with
             our
             tongues
             ,
             that
             God
             is
             every
             where
             present
             ,
             that
             we
             beleeve
             he
             is
             omniscient
             ,
             that
             he
             seeth
             even
             the
             secrets
             of
             the
             heart
             ,
             and
             will
             lighten
             all
             things
             that
             are
             done
             in
             secret
             ;
             and
             in
             regard
             of
             the
             second
             part
             ,
             calling
             God
             to
             avenge
             ,
             we
             professe
             ,
             that
             we
             beleeve
             that
             he
             is
             a
             just
             avenger
             ,
             that
             he
             will
             not
             suffer
             sinne
             to
             go
             unpunished
             ,
             that
             he
             may
             say
             .
             
               mihi
               vindicta
               &
               ego
               retribuam
            
             ,
             vengeance
             is
             mine
             ,
             and
             I
             will
             repay
             .
             Thus
             we
             beleeve
             that
             he
             hath
             power
             to
             punish
             ,
             and
             to
             execute
             vengeance
             ,
             which
             is
             a
             part
             of
             his
             glory
             :
             and
             thus
             we
             see
             that
             an
             oath
             brings
             glory
             to
             God
             ,
             in
             which
             regard
             God
             is
             content
             to
             lend
             us
             his
             name
             to
             swear
             by
             ,
             thereby
             to
             make
             an
             end
             of
             all
             our
             controversies
             .
          
           
             Thus
             we
             see
             the
             nature
             of
             an
             oath
             ,
             with
             the
             meaning
             ,
             the
             parts
             and
             end
             thereof
             .
             Now
             according
             to
             former
             method
             ,
             we
             are
             to
             see
             what
             is
             commanded
             ,
             and
             what
             is
             forbidden
             ,
             which
             is
             the
             first
             rule
             of
             of
             extention
             formerly
             mentioned
             and
             withall
             the
             Homogenea
             of
             the
             same
             ,
             according
             to
             the
             second
             rule
             .
          
           
             The
             Affirmative
             part
             is
             ,
             that
             we
             take
             up
             his
             name
             to
             end
             our
             quarrels
             and
             controversies
             ,
             his
             name
             must
             be
             a
             sanctuary
             to
             flie
             to
             ,
             by
             which
             we
             must
             be
             acquitted
             ,
             
             or
             condemned
             ,
             that
             whereby
             we
             do
             enclose
             and
             hedge
             in
             our selves
             ,
             and
             satisfie
             the
             adverse
             party
             .
          
           
             1.
             
             Herein
             the
             first
             thing
             commanded
             is
             ,
             〈◊〉
             ,
             to
             swear
             ,
             this
             is
             flatly
             commanded
             .
             It
             is
             set
             close
             to
             that
             ,
             which
             was
             the
             affirmative
             part
             of
             the
             second
             Commandment
             ,
             Thou
             shalt
             fear
             the
             Lord
             thy
             God
             ,
             and
             searve
             him
             ,
             and
             swear
             
             by
             his
             name
             .
             But
             more
             effectully
             and
             vehemently
             it
             is
             required
             in
             Esay
             ,
             I
             live
             and
             
             have
             sworne
             by
             my self
             ,
             that
             every
             knee
             shall
             bow
             to
             me
             ,
             and
             every
             tongue
             shall
             swear
             by
             me
             .
             therefore
             God
             hath
             not
             onely
             taken
             order
             ,
             that
             an
             oath
             should
             passe
             between
             parties
             at
             variance
             ,
             and
             that
             upon
             the
             oath
             of
             the
             party
             accused
             ,
             he
             shal
             be
             acquit
             ,
             as
             Exod.
             22
             11.
             which
             some
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             voluntary
             oath
             ;
             but
             also
             if
             the
             party
             be
             not
             willing
             there
             shall
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             an
             oath
             of
             imposition
             ,
             an
             〈◊〉
             shall
             be
             laid
             upon
             him
             ,
             he
             shall
             be
             made
             〈◊〉
             ,
             to
             swear
             punctually
             and
             precisely
             to
             what
             is
             required
             of
             him
             2
             Chron.
             6.
             22.
             
             And
             if
             a
             man
             hear
             an
             oath
             between
             parties
             whereby
             truth
             might
             appear
             to
             Gods
             glory
             ,
             and
             do
             not
             utter
             it
             ,
             but
             conceal
             it
             ,
             
             it
             shall
             be
             accounted
             to
             him
             for
             a
             sin
             :
             so
             that
             we
             see
             here
             Gods
             will
             ,
             and
             what
             he
             commands
             ,
             that
             in
             respect
             of
             these
             great
             ends
             of
             his
             own
             glory
             and
             mans
             necessity
             ,
             an
             oath
             is
             a
             thing
             subprecepto
             ,
             expressly
             Commanded
             in
             these
             cases
             .
          
           
             For
             example
             ,
             the
             Psalmist
             saith
             ,
             
               〈◊〉
               omnes
               et
               laetabuntur
            
             ,
             every
             one
             that
             
             sweareth
             by
             him
             ,
             shall
             be
             praised
             ,
             and
             shall
             rejoyce
             ,
             And
             therefore
             all
             the
             Saints
             of
             God
             have
             part
             of
             this
             commendation
             in
             vsing
             it
             .
             Besides
             men
             we
             have
             the
             example
             
             of
             God
             ,
             and
             his
             holy
             Angels
             .
             God
             himself
             swears
             ,
             I
             have
             sworn
             by
             my self
             ,
             
             that
             because
             thou
             hast
             done
             this
             ,
             I
             will
             surely
             blesse
             thee
             .
             And
             after
             God
             the
             heavenly
             spirits
             :
             for
             the
             Angel
             lifted
             up
             his
             hand
             ,
             and
             swore
             by
             him
             that
             liveth
             for
             
             evermore
             .
          
           
             In
             these
             two
             cases
             already
             mentioned
             ,
             of
             Gods
             glory
             ,
             and
             mans
             necessity
             ,
             we
             have
             diverse
             examples
             .
          
           
             1.
             
             First
             for
             Gods
             glory
             .
             There
             was
             a
             famous
             oath
             taken
             by
             K.
             Asa
             and
             the
             people
             ,
             
             they
             sware
             with
             a
             loud
             voice
             ,
             and
             with
             shouting
             ,
             and
             with
             trumpets
             ,
             and
             with
             cornets
             ,
             to
             seek
             the
             God
             of
             their
             fathers
             .
             The
             like
             we
             read
             of
             Nehemiah
             and
             the
             
             people
             ,
             to
             keep
             the
             Law
             of
             God.
             
               Si
               quis
               ea
            
             (
             saith
             Origen
             )
             
               quae
               vidit
               in
               proximi
               sui
            
             
             
               delicto
               ,
               vel
               non
               jndicat
               ,
               vel
               in
               testimonium
               vocatus
               ,
               non
               quae
               vera
               sunt
               dixerit
               ,
               peccaium
               quod
               commisit
               ille
               qui
               celat
               ipse
               suscipiet
               ,
               &
               poena
               remissi
               revertitur
               ad
               conscium
            
             ;
             if
             any
             man
             doth
             not
             either
             reveal
             of
             himself
             ,
             or
             being
             called
             as
             a
             witnesse
             ,
             shall
             not
             speak
             the
             truth
             of
             that
             he
             knoweth
             concerning
             his
             neighbours
             offence
             ;
             he
             which
             concealeth
             it
             takes
             it
             upon
             himself
             ,
             and
             the
             punishment
             for
             the
             offence
             committed
             turns
             upon
             him
             that
             knows
             it
             .
          
           
             As
             for
             Gods
             glory
             ,
             so
             for
             mans
             benefit
             and
             necessity
             ;
             as
          
           
             1.
             
             For
             the
             publick
             good
             .
             As
             first
             in
             the
             case
             of
             a
             league
             and
             confederacies
             ,
             as
             that
             
             between
             Abraham
             and
             Abimelech
             .
             2.
             
             In
             a
             publick
             conspiracy
             .
             The
             men
             of
             Israel
             sware
             saying
             ,
             None
             of
             us
             shall
             give
             his
             daughter
             to
             the
             Benjamites
             to
             wife
             .
             3.
             
             For
             
             receiving
             or
             〈◊〉
             nation
             to
             nation
             ,
             as
             in
             that
             of
             〈◊〉
             ,
             the
             Princes
             ,
             and
             people
             of
             
             Israel
             with
             the
             Gibeonites
             :
             the
             breach
             of
             which
             (
             though
             it
             were
             surreptiously
             gotten
             ,
             
             yet
             )
             was
             severely
             punished
             ,
             because
             it
             was
             confirmed
             by
             an
             oath
             .
          
           
             2.
             
             Or
             for
             reciprocal
             duties
             between
             Prince
             and
             people
             .
          
           
             Of
             the
             Prince
             to
             the
             people
             ,
             that
             of
             〈◊〉
             in
             the
             behalf
             of
             the
             young
             King
             
             〈◊〉
             to
             the
             people
             .
          
           
             And
             in
             the
             same
             Chapter
             ,
             of
             the
             people
             for
             their
             obedience
             to
             〈◊〉
             .
          
           
             Of
             the
             Subject
             to
             the
             King
             ;
             that
             of
             David
             to
             King
             Saul
             .
             And
             of
             the
             people
             for
             
             preservation
             of
             King
             Davids
             life
             .
             And
             of
             the
             people
             in
             confirmation
             of
             Solomons
             
             succession
             to
             the
             Crown
             .
             
          
           
             3.
             
             Or
             lastly
             ,
             for
             the
             safety
             and
             benefit
             of
             our
             neighbour
             ,
             as
             in
             case
             of
             preservation
             of
             life
             and
             goods
             ,
             as
             was
             that
             of
             the
             Spies
             with
             Rahab
             the
             Harlot
             .
             And
             for
             just
             and
             
             
             true
             dealing
             in
             mater
             of
             trust
             ,
             as
             was
             that
             of
             Abrahams
             servant
             to
             his
             Master
             .
             And
             in
             deciding
             controversies
             between
             man
             and
             man
             ;
             for
             
               Meum
               &
               Tuum
            
             ,
             The
             very
             word
             〈◊〉
             for
             an
             oath
             ,
             being
             derived
             from
             Law
             or
             right
             ;
             for
             indeed
             in
             case
             of
             
             controversie
             ,
             where
             each
             party
             for
             his
             own
             advantage
             to
             maintain
             that
             he
             hath
             gotten
             ,
             will
             conceal
             the
             truth
             from
             the
             Judge
             :
             then
             by
             the
             mouths
             of
             two
             or
             three
             
             witnesses
             shall
             the
             matter
             be
             established
             ,
             and
             confirmed
             more
             sure
             ;
             it
             cannot
             be
             then
             by
             the
             oaths
             of
             such
             witnesses
             .
             But
             though
             in
             these
             cases
             an
             oath
             be
             allowed
             by
             most
             ,
             yet
             diverse
             make
             doubt
             ,
             whether
             a
             man
             may
             be
             lawfully
             enforced
             to
             answer
             upon
             oath
             ,
             in
             matters
             that
             concern
             himself
             ,
             which
             we
             commonly
             call
             the
             oath
             
               ex
               officio
            
             ,
             which
             we
             called
             before
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               an
               〈◊〉
               of
               imposition
            
             ,
             such
             as
             that
          
           
             2.
             
             Chronicles
             6.
             22.
             
          
           
             The
             lawfulnesse
             and
             necessity
             of
             it
             we
             shall
             see
             the
             better
             ,
             if
             we
             consider
             the
             
             reason
             whereupon
             it
             is
             grounded
             ,
             namely
             ,
             the
             removing
             of
             evil
             ,
             which
             ought
             to
             be
             the
             scope
             and
             end
             of
             all
             Courts
             of
             justice
             .
             
               Interest
               Rei-publicae
            
             (
             saith
             the
             Heathen
             man
             )
             
               ut
               〈◊〉
               tollantur
            
             ,
             the
             Common-wealth
             should
             take
             care
             to
             cut
             off
             Malefactors
             .
             It
             being
             as
             most
             necessary
             to
             purge
             the
             Civil
             Body
             from
             evil
             persons
             ,
             as
             the
             Natural
             from
             evil
             and
             peccant
             humours
             .
             God
             himself
             held
             this
             course
             in
             his
             Common-wealth
             .
             It
             is
             often
             repeated
             by
             him
             in
             the
             Old
             Law
             ,
             
               Sic
               tolletis
               malum
               de
               medio
               Israelis
               ,
            
             so
             shall
             ye
             take
             away
             evil
             in
             Israel
             .
             And
             S.
             Pauls
             rule
             also
             to
             the
             Corinthians
             in
             the
             case
             of
             Incest
             was
             ,
             
               Vos
               autem
               auferetis
               malume
            
             
             vobis
             ,
             therefore
             put
             away
             that
             evil
             person
             from
             among
             you
             .
          
           
             If
             the
             evil
             must
             be
             removed
             ,
             it
             must
             be
             known
             .
             Physitians
             cure
             not
             the
             disease
             
             they
             know
             not
             .
             And
             if
             it
             must
             be
             known
             before
             it
             be
             cured
             ,
             surely
             the
             guilty
             will
             not
             by
             their
             good
             wills
             be
             the
             parties
             that
             shall
             discover
             it
             ;
             hide
             it
             as
             much
             as
             they
             can
             they
             will.
             We
             see
             it
             plainly
             in
             the
             first
             offenders
             .
             They
             were
             more
             carefull
             by
             farre
             how
             to
             conceal
             ,
             then
             how
             to
             avoid
             committing
             their
             fault
             .
             And
             the
             like
             course
             take
             all
             Offenders
             ever
             since
             .
             Besides
             we
             
             know
             that
             some
             transgressions
             especially
             are
             
               opera
               tenebrarum
            
             ,
             works
             of
             darknesse
             :
             few
             or
             none
             come
             to
             the
             knowledge
             of
             them
             .
          
           
             If
             then
             sin
             be
             to
             be
             removed
             ,
             and
             that
             cannot
             be
             done
             if
             not
             known
             ,
             and
             not
             to
             be
             discovered
             ,
             but
             from
             the
             Delinquents
             ,
             in
             respect
             of
             the
             secrecy
             ,
             and
             they
             not
             willing
             to
             discover
             them
             :
             and
             that
             ,
             though
             some
             may
             take
             notice
             of
             them
             ,
             yet
             they
             will
             be
             loth
             to
             accuse
             ,
             because
             it
             is
             accounted
             to
             be
             an
             odious
             office
             ,
             to
             be
             accusator
             
             fratrum
             ,
             an
             accuser
             of
             the
             brethren
             ;
             what
             course
             then
             remains
             to
             finde
             out
             evil
             ,
             that
             it
             may
             be
             removed
             ,
             but
             the
             Magistrates
             power
             ,
             who
             are
             Gods
             Delegates
             to
             enquire
             .
          
           
             Now
             God
             himself
             hath
             set
             them
             a
             pattern
             how
             this
             enquiry
             should
             be
             made
             ;
             who
             
             though
             nothing
             be
             hid
             from
             his
             all-seeing
             eyes
             ,
             and
             that
             he
             knoweth
             all
             things
             without
             any
             set
             form
             of
             Inquisition
             ,
             yet
             to
             prescribe
             us
             a
             form
             ,
             hath
             taken
             this
             course
             .
          
           
             In
             the
             case
             of
             Adam
             ,
             upon
             suspition
             ,
             because
             of
             his
             fleeing
             into
             a
             Thicket
             .
             And
             
             of
             Eve
             ,
             who
             upon
             Adams
             examination
             was
             found
             to
             be
             
               particeps
               criminis
            
             ,
             accessory
             by
             way
             of
             detection
             ,
             without
             accusation
             ,
             God
             thought
             fit
             to
             enquire
             of
             both
             .
             In
             the
             case
             of
             Abels
             murther
             ,
             which
             was
             evident
             ,
             enquiry
             was
             made
             by
             God
             upon
             
             presumption
             ,
             because
             Cain
             had
             borne
             malice
             to
             Abel
             ,
             and
             being
             examined
             ,
             his
             
             countenance
             bewrayed
             him
             .
          
           
             In
             that
             of
             the
             Sodomites
             upon
             a
             fame
             .
             
               Clamor
               est
               multus
            
             ,
             the
             crye
             is
             great
             ,
             God
             
             will
             go
             down
             and
             enquire
             .
          
           
             And
             this
             is
             warranted
             by
             God
             ,
             not
             onely
             by
             his
             own
             example
             and
             practise
             ,
             but
             by
             his
             command
             too
             :
             in
             two
             places
             of
             the
             Law.
             If
             thou
             shalt
             hear
             ,
             and
             ,
             If
             
             it
             shall
             be
             told
             thee
             of
             such
             and
             such
             a
             fault
             ,
             then
             thou
             shalt
             enquire
             ,
             and
             make
             
             
             search
             ,
             and
             ask
             diligently
             ,
             &c.
             the
             proceedings
             must
             be
             
               perscrutando
               &
               interrogando
            
             ,
             by
             interrogatories
             ministred
             to
             the
             party
             upon
             whom
             the
             fame
             went.
             
          
           
             Under
             the
             Gospel
             also
             in
             the
             case
             of
             incest
             .
             The
             Apostle
             layeth
             for
             his
             ground
             ,
             It
             is
             reported
             commonly
             among
             you
             .
             So
             that
             if
             there
             be
             no
             accuser
             ,
             yet
             the
             Judge
             by
             Gods
             
             example
             and
             commandment
             ,
             and
             the
             practise
             of
             the
             Church
             ,
             is
             
               ex
               officio
            
             of
             duty
             ,
             to
             search
             out
             offences
             ,
             upon
             some
             or
             any
             of
             these
             grounds
             mentioned
             .
          
           
             The
             next
             question
             is
             ,
             how
             shall
             the
             Judge
             interrogate
             ,
             whether
             upon
             the
             bare
             word
             of
             the
             party
             ,
             or
             whether
             may
             he
             lawfully
             minister
             an
             oath
             ,
             to
             finde
             out
             evil
             ,
             that
             it
             may
             be
             taken
             away
             .
          
           
             In
             a
             sin
             against
             the
             seventh
             Commandment
             ,
             in
             the
             case
             of
             a
             woman
             suspected
             to
             
             deal
             falsly
             with
             her
             husband
             ,
             and
             that
             upon
             no
             other
             ground
             but
             her
             husbands
             jealousie
             ,
             the
             Judge
             was
             authorized
             to
             examine
             her
             upon
             oath
             ,
             and
             to
             make
             her
             abjure
             it
             by
             execration
             .
          
           
             In
             a
             case
             against
             the
             eighth
             commandment
             ,
             between
             man
             and
             man.
             If
             the
             one
             were
             
             perswaded
             that
             the
             other
             had
             falsified
             his
             trust
             ,
             he
             might
             convent
             him
             before
             the
             Judge
             ,
             who
             (
             at
             the
             Plantiffs
             instance
             )
             was
             to
             put
             the
             Defendant
             to
             his
             oath
             .
             And
             
             so
             it
             seems
             to
             hold
             in
             the
             case
             of
             things
             found
             belonging
             to
             another
             man.
             And
             
             
             in
             an
             action
             of
             trespasse
             the
             like
             .
             As
             also
             in
             a
             case
             of
             Matrimony
             and
             usury
             upon
             promise
             
             of
             restoring
             part
             to
             the
             brethren
             who
             were
             in
             need
             and
             want
             .
          
           
             Before
             the
             Law
             ,
             the
             first
             oath
             we
             finde
             given
             ,
             was
             that
             of
             Abraham
             to
             his
             Servant
             ;
             
             for
             his
             true
             dealing
             in
             a
             marriage
             for
             his
             son
             .
             I
             will
             make
             thee
             sware
             ,
             saith
             the
             text
             .
             The
             same
             form
             in
             administring
             an
             oath
             did
             〈◊〉
             use
             to
             〈◊〉
             concerning
             his
             burial
             .
             Another
             oath
             we
             see
             given
             by
             〈◊〉
             to
             Esau
             concerning
             his
             birth-right
             .
          
           
             If
             then
             this
             course
             of
             proceeding
             between
             man
             and
             man
             be
             allowed
             ,
             then
             much
             more
             
               a
               fortiori
            
             from
             a
             stronger
             ground
             ,
             in
             cases
             tending
             to
             the
             publick
             good
             .
          
           
             Before
             the
             Law
             of
             Moses
             ,
             in
             the
             Patriarchs
             time
             .
             In
             a
             matter
             of
             state
             ,
             〈◊〉
             
             charged
             his
             ten
             brethren
             as
             spies
             ,
             and
             ,
             without
             an
             accuser
             ,
             put
             them
             to
             their
             tryal
             .
             So
             after
             it
             ,
             In
             the
             case
             of
             Elias
             ,
             who
             was
             suspected
             to
             be
             the
             cause
             of
             the
             long
             and
             great
             drought
             .
             The
             King
             caused
             a
             search
             to
             be
             made
             for
             him
             all
             the
             land
             over
             ,
             so
             apprehend
             him
             ,
             and
             no
             mans
             denyal
             of
             him
             would
             serve
             ,
             but
             he
             put
             them
             to
             
             their
             oaths
             .
          
           
             But
             in
             cases
             that
             concern
             the
             life
             of
             the
             party
             suspected
             ,
             the
             tendring
             an
             oath
             would
             
             seem
             hard
             .
             For
             we
             see
             in
             the
             case
             of
             Achan
             ,
             where
             the
             thing
             concerned
             his
             life
             ,
             〈◊〉
             said
             not
             to
             him
             ,
             Swear
             to
             me
             ,
             but
             tell
             me
             what
             thou
             hast
             done
             .
             And
             in
             that
             of
             〈◊〉
             ,
             
             unwittingly
             transgressing
             his
             fathers
             rash
             adjuration
             ,
             Saul
             said
             ,
             tell
             me
             what
             thou
             hast
             done
             ,
             not
             swear
             to
             me
             .
             And
             so
             K.
             Zedekiah
             to
             〈◊〉
             ,
             I
             will
             ask
             of
             thee
             a
             
             
             thing
             hide
             nothing
             from
             me
             .
             All
             these
             by
             interrogatories
             onely
             without
             the
             tie
             of
             
             an
             oath
             .
             For
             as
             the
             Devil
             in
             Jobs
             case
             answered
             God.
             Skin
             for
             skin
             yea
             all
             that
             a
             man
             hath
             will
             he
             give
             for
             his
             life
             .
             And
             therefore
             to
             avoyd
             perjury
             ,
             an
             oath
             in
             these
             cases
             would
             be
             spared
             .
          
           
             Besides
             publick
             oathes
             judicially
             taken
             ,
             there
             are
             oathes
             private
             and
             voluntary
             which
             may
             lawfully
             be
             vsed
             .
             And
             this
             is
             warranted
             by
             the
             example
             and
             practise
             of
             
             the
             Saints
             of
             God
             as
             Saint
             Paul.
             God
             is
             my
             witnes
             ,
             whom
             I
             serve
             in
             truth
             &c.
             and
             lines
             ,
             by
             whom
             this
             kinde
             and
             manner
             of
             invocation
             or
             calling
             God
             to
             witnes
             hath
             ever
             bin
             accounted
             to
             have
             been
             equivalent
             to
             an
             oath
             .
             Philo
             saith
             it
             among
             oothers
             
             
               Jusjurandum
               est
               tectificatio
               dei
               de
               re
               controversa
               ,
            
             it
             is
             no
             other
             but
             an
             attestation
             of
             God
             to
             what
             we
             aver
             .
             And
             of
             this
             sort
             of
             oathes
             you
             have
             many
             in
             scripture
             .
             As
             in
             the
             Covenant
             between
             Laban
             and
             Jacob
             ,
             and
             of
             that
             between
             the
             Elders
             of
             Gillead
             
             and
             Jopthah
             .
             The
             Lord
             be
             witnes
             between
             us
             .
             An
             d
             of
             Saint
             Paul
             I
             say
             the
             truth
             
             in
             or
             by
             Christ.
             And
             I
             call
             God
             to
             witnes
             ,
             or
             for
             a
             record
             upon
             my
             soul
             ,
             that
             to
             spare
             
             you
             &c.
             
             And
             God
             is
             my
             record
             how
             greatly
             I
             long
             after
             you
             all
             .
             So
             also
             ,
             the
             Angels
             
             and
             God
             himself
             ,
             as
             was
             touched
             before
             .
             And
             the
             Angel
             ,
             (
             saith
             Saint
             John
             )
             
             sware
             by
             him
             that
             liveth
             for
             ever
             and
             ever
             .
             And
             God
             himself
             in
             his
             promise
             of
             
             blessing
             to
             Abraham
             ,
             by
             my self
             I
             have
             sworn
             saith
             the
             Lord.
             And
             in
             Esay
             ,
             I
             have
             sworne
             by
             my self
             .
             And
             in
             his
             denuntiation
             of
             vengeance
             upon
             Eli
             and
             his
             house
             .
             
             I
             have
             sworn
             unto
             the
             house
             of
             Eli
             &c.
             
             And
             in
             his
             promise
             to
             David
             ,
             I
             have
             sworn
             
             to
             David
             my
             servant
             .
             And
             I
             have
             sworn
             once
             by
             my
             holines
             ,
             that
             I
             will
             not
             fail
             
             David
             ,
             with
             diverse
             other
             .
             
          
           
             And
             all
             these
             make
             against
             the
             vain
             conceit
             of
             the
             Anabaptists
             and
             if
             there
             be
             any
             other
             of
             that
             fond
             opinion
             that
             hold
             it
             unlawfull
             to
             sweare
             at
             all
             ,
             upon
             that
             speech
             of
             our
             Saviour
             sweare
             not
             at
             all
             .
             When
             as
             his
             meaning
             in
             that
             place
             was
             not
             to
             abrogate
             the
             Law
             (
             for
             he
             testified
             that
             he
             came
             not
             to
             take
             it
             a
             way
             ,
             but
             to
             fullfil
             
             it
             )
             but
             to
             give
             them
             the
             true
             interpretation
             and
             meaning
             of
             it
             ,
             and
             to
             reduce
             them
             to
             the
             true
             and
             sound
             sence
             of
             it
             .
             If
             his
             meaning
             had
             been
             ,
             to
             forbid
             swearing
             upon
             any
             occasion
             ,
             he
             would
             have
             said
             ,
             
               Non
               assumes
               nomen
               ei
               〈◊〉
            
             ,
             Thou
             shalt
             not
             take
             the
             
             name
             of
             the
             Lord
             at
             al
             :
             but
             as
             he
             forbids
             all
             rash
             ,
             vain
             ,
             and
             unnecessary
             and
             voluntary
             oathes
             ,
             so
             he
             confutes
             the
             doctrine
             of
             the
             Scribes
             and
             Pharifees
             ,
             who
             thought
             that
             if
             one
             sware
             by
             any
             thing
             but
             the
             name
             of
             God
             ,
             as
             by
             heaven
             and
             earth
             &c.
             
             That
             such
             oathes
             did
             not
             binde
             ,
             nor
             were
             to
             be
             regarded
             ,
             when
             our
             Saviour
             teaches
             ,
             that
             to
             swear
             by
             any
             of
             the
             creatures
             of
             God
             ,
             is
             to
             swear
             by
             God
             himself
             .
          
           
             The
             first
             thing
             then
             commanded
             is
             to
             swear
             ,
             and
             the
             contrary
             practise
             of
             Anabaptists
             is
             here
             forbidden
             .
          
           
             2.
             
             The
             second
             thing
             commanded
             ,
             in
             the
             affirmative
             part
             .
             may
             be
             gathered
             from
             the
             next
             word
             .
             (
             
               nomen
               〈◊〉
               Dei
               tui
            
             )
             the
             name
             of
             the
             Lord
             thy
             God
             ,
             which
             implies
             
             that
             we
             ought
             to
             swear
             by
             the
             name
             of
             God
             ,
             and
             by
             no
             other
             name
             ,
             I
             have
             sworn
             (
             saith
             God
             )
             that
             every
             tongue
             shall
             swear
             by
             me
             .
             It
             is
             his
             prerogative
             royal
             ,
             one
             of
             his
             priviledges
             ,
             and
             it
             is
             therefore
             often
             called
             
               Jusjurandum
               Jehovae
            
             .
             An
             oath
             of
             
             
             the
             Lord
             shall
             be
             between
             them
             .
             And
             the
             oath
             of
             the
             Lord
             thy
             God
             ,
             and
             the
             
             preacher
             ,
             I
             advise
             the
             to
             keep
             the
             kings
             commandment
             ,
             and
             that
             in
             regard
             of
             the
             
             oath
             of
             God.
             Therefore
             〈◊〉
             vouchsafe
             this
             honour
             to
             others
             ,
             or
             to
             transfer
             this
             prerogative
             to
             others
             ,
             is
             prohibited
             ,
             and
             this
             is
             done
             two
             wayes
          
           
             1.
             
             When
             men
             leave
             out
             the
             name
             of
             God
             in
             their
             oathes
             ,
             and
             swear
             by
             other
             things
             for
             a
             wofull
             vengeance
             is
             threatened
             to
             such
             by
             the
             Prophet
             .
             They
             that
             swear
             
             by
             the
             sinne
             of
             〈◊〉
             and
             forget
             God
             ,
             &c.
             even
             they
             shall
             fall
             and
             never
             rise
             up
             again
             .
          
           
             2.
             
             When
             we
             joyne
             any
             other
             thing
             or
             name
             with
             it
             .
             For
             God
             threatens
             to
             
             cut
             off
             them
             ,
             that
             shall
             swear
             by
             the
             Lord
             and
             by
             Malcham
             .
             And
             Joseph
             is
             discommended
             
             by
             many
             for
             swearing
             by
             the
             life
             of
             Pharoah
             ,
             this
             joyning
             others
             with
             God
             ,
             whether
             it
             be
             a
             false
             god
             ,
             or
             any
             creature
             ,
             both
             are
             forbidden
             .
          
           
             1.
             
             We
             must
             not
             swear
             by
             them
             that
             are
             no
             gods
             .
             Idols
             .
             it
             was
             Josuahs
             charge
             
             to
             the
             people
             upon
             his
             death-bed
             ,
             that
             when
             they
             should
             come
             among
             other
             nations
             ,
             they
             should
             not
             so
             much
             as
             mention
             the
             names
             of
             their
             gods
             ,
             nor
             cause
             any
             to
             swear
             by
             them
             ,
             king
             David
             observed
             this
             rule
             .
             He
             would
             not
             mention
             their
             names
             
             
             within
             his
             lips
             .
             It
             was
             Gods
             expresse
             command
             ,
             ye
             shall
             make
             no
             mention
             of
             their
             
             gods
             ,
             neither
             shall
             it
             be
             heard
             out
             of
             thy
             mouth
             .
             And
             for
             the
             breach
             of
             this
             ,
             God
             thought
             himself
             so
             disparaged
             by
             Judah
             ,
             that
             he
             knew
             not
             how
             to
             let
             them
             go
             unpunished
             .
             How
             saith
             he
             ,
             should
             I
             spare
             thee
             for
             this
             ?
             Thy
             children
             have
             forsaken
             me
             ,
             and
             sworn
             by
             them
             that
             are
             no
             Gods.
             The
             Psalmist
             saith
             ,
             that
             they
             which
             run
             after
             other
             gods
             shall
             have
             great
             trouble
             ,
             and
             that
             he
             would
             not
             offer
             their
             drink-offerings
             
             
             and
             sacrifices
             ,
             nor
             make
             mention
             of
             their
             names
             within
             his
             lips
             :
             and
             God
             
             threatens
             ,
             that
             he
             would
             take
             the
             name
             of
             Baalim
             out
             of
             their
             mouth
             ,
             that
             they
             
             should
             forget
             him
             .
          
           
             2.
             
             And
             for
             the
             second
             ,
             to
             swear
             by
             any
             creature
             (
             though
             such
             oaths
             being
             made
             do
             binde
             ,
             because
             of
             the
             relation
             to
             God
             )
             yet
             they
             ought
             not
             to
             be
             ;
             for
             if
             any
             swear
             by
             that
             which
             is
             not
             God
             ,
             it
             is
             an
             abomination
             .
          
           
             The
             reason
             why
             we
             should
             not
             joyn
             any
             other
             thing
             in
             an
             oath
             with
             Gods
             name
             ,
             is
             in
             respect
             of
             a
             threefold
             injury
             that
             will
             arise
             by
             it
             .
          
           
             1.
             
             To
             God
             himself
             ,
             who
             requireth
             this
             honour
             to
             be
             exhibited
             to
             him
             alone
             ,
             and
             
             being
             his
             prerogative
             ,
             is
             not
             to
             be
             communicated
             to
             others
             .
             He
             hath
             magnified
             his
             name
             above
             all
             things
             .
          
           
             2.
             
             To
             our selves
             ;
             for
             he
             that
             sweareth
             ,
             sweareth
             by
             him
             that
             is
             greater
             then
             
             himself
             .
             Now
             he
             that
             sweareth
             by
             the
             Creature
             ,
             preferreth
             it
             before
             himself
             .
          
           
             3.
             
             To
             the
             Creature
             that
             is
             content
             with
             that
             place
             ,
             that
             honour
             which
             God
             hath
             
             placed
             it
             in
             ,
             and
             if
             it
             could
             would
             be
             avenged
             of
             us
             ,
             for
             giving
             to
             it
             the
             honour
             due
             to
             its
             Creator
             .
          
           
             3.
             
             The
             third
             thing
             comanded
             ,
             may
             be
             gathered
             from
             the
             next
             words
             ,
             (
             In
             vain
             )
             
             viz.
             that
             we
             ought
             to
             swear
             in
             a
             right
             manner
             ;
             otherwise
             we
             take
             Gods
             name
             in
             vain
             ,
             though
             we
             swear
             onely
             by
             the
             name
             of
             God.
             And
             this
             dutie
             of
             swearing
             aright
             ,
             with
             due
             qualifications
             in
             an
             oath
             ,
             is
             gathered
             by
             
               S.
               Jerome
            
             out
             of
             Jeremy
             4.
             2.
             and
             after
             him
             by
             other
             expositors
             ,
             where
             the
             Prophet
             saith
             ,
             of
             a
             people
             that
             should
             swear
             aright
             ,
             They
             should
             swear
             ,
             
               in
               veritate
               ,
               judicio
               ,
               &
               justitia
               ,
            
             in
             truth
             in
             judgement
             ,
             
             and
             in
             righteousnesse
             .
             Animadvertendum
             (
             saith
             he
             )
             
               quod
               jusjurandum
               hos
               habet
               comites
               ,
               veritatem
               ,
               judicium
               ,
               atque
               justitiam
               :
               si
               ista
               defuerint
               ,
               nequaquam
               erit
               juramentum
               ,
               sed
               perjurium
            
             ;
             we
             are
             to
             observe
             that
             an
             oath
             hath
             these
             Concomitants
             ,
             Truth
             ,
             Judgement
             ,
             and
             Righteousnesse
             :
             if
             these
             be
             wanting
             ,
             we
             cannot
             any
             way
             call
             it
             an
             oath
             ,
             but
             perjury
             .
          
           
             1.
             
             Against
             transgressing
             the
             first
             ,
             you
             may
             see
             Gods
             absolute
             Prohibition
             .
             Ye
             
             shall
             not
             swear
             by
             my
             name
             falsly
             :
             and
             
               S.
               Augustine
            
             saith
             ,
             that
             he
             that
             sweareth
             falsly
             ,
             seemeth
             to
             be
             a
             man
             ,
             but
             indeed
             is
             no
             better
             then
             a
             beast
             ;
             yea
             ,
             
               detestanda
               〈◊〉
            
             ,
             a
             beast
             to
             be
             detested
             .
             
               Diodor.
               Siculus
            
             ,
             (
             the
             Heathen
             Historian
             )
             saith
             
               Perjuri
               poena
               capitis
               plectuntur
            
             ?
             doth
             he
             swear
             falsly
             ?
             let
             him
             loose
             his
             head
             .
             And
             the
             
             Wise
             man
             saith
             ,
             If
             a
             man
             swear
             in
             vain
             [
             falsly
             ]
             he
             shall
             not
             be
             innocent
             ,
             but
             his
             house
             shall
             be
             full
             of
             plagues
             .
             And
             God
             himself
             commanding
             ,
             that
             he
             that
             sweareth
             ,
             
             should
             swear
             by
             the
             God
             of
             truth
             ,
             seemeth
             to
             intimate
             ,
             that
             we
             are
             not
             to
             swear
             ,
             but
             in
             truth
             .
          
           
             1.
             
             A
             man
             may
             swear
             falsly
             ,
             either
             
               in
               juramento
               assertorio
            
             ,
             or
             promissorio
             .
             1.
             
             In
             assertion
             ,
             when
             either
             
               in
               re
               cognita
            
             ,
             upon
             our
             certain
             knowledge
             we
             testifie
             a
             falshood
             ;
             or
             
               in
               re
               dubia
            
             ,
             when
             we
             doubt
             the
             matter
             will
             fall
             out
             otherwise
             then
             we
             swear
             ,
             yet
             
             we
             will
             affirm
             it
             upon
             oath
             ,
             for
             we
             may
             think
             that
             to
             be
             true
             which
             is
             false
             ,
             and
             then
             we
             swear
             rashly
             and
             in
             vain
             .
             Or
             we
             may
             know
             or
             think
             that
             to
             be
             false
             ,
             which
             is
             so
             ,
             and
             swear
             it
             for
             true
             ,
             and
             swear
             wickedly
             in
             vain
             .
             And
             these
             two
             perjuries
             〈◊〉
             .
             For
             in
             the
             first
             case
             ,
             though
             it
             be
             perjury
             ,
             yet
             it
             is
             not
             wiful
             .
             As
             if
             I
             sell
             a
             horse
             ,
             and
             swear
             (
             as
             I
             think
             )
             he
             is
             sound
             ,
             yet
             proves
             lame
             .
             In
             the
             other
             ,
             it
             is
             flat
             perjury
             .
             As
             if
             I
             sell
             a
             jewel
             for
             true
             and
             right
             ,
             and
             swear
             it
             to
             be
             so
             ,
             though
             I
             know
             it
             to
             be
             a
             counterfeit
             stone
             .
             Such
             was
             
               juramentum
               Petri
               ,
               S.
               Peters
            
             oath
             ,
             swearing
             that
             he
             knew
             not
             Christ
             ;
             a
             fearful
             thing
             ,
             it
             cost
             many
             tears
             ,
             before
             he
             recovered
             himself
             .
             And
             there
             is
             a
             third
             perjury
             ,
             when
             we
             swear
             that
             to
             be
             true
             ,
             which
             we
             think
             false
             ,
             yet
             proves
             true
             .
             As
             ,
             I
             ask
             a
             man
             ,
             whether
             a
             third
             person
             were
             at
             such
             a
             place
             ,
             at
             such
             a
             time
             :
             he
             (
             though
             he
             thinks
             he
             were
             not
             ,
             yet
             for
             some
             end
             )
             swears
             he
             was
             ,
             and
             that
             proves
             true
             which
             he
             swears
             ;
             yet
             is
             he
             perjured
             .
             For
             in
             the
             like
             case
             ,
             
               S.
               Augustine
            
             gives
             the
             reason
             ,
             
               Interest
               quemadmodum
               verbum
               procedat
               ex
               animo
               :
               ream
               〈◊〉
               non
               facit
               ,
               nisi
               mens
               rea
            
             ;
             regard
             must
             be
             had
             to
             the
             heart
             ,
             whence
             words
             proceed
             :
             the
             tongue
             sins
             not
             but
             where
             the
             minde
             sins
             with
             it
             .
          
           
           
             Nor
             is
             it
             safe
             to
             swear
             with
             a
             mental
             reservation
             .
             That
             hath
             not
             sworn
             deceitfully
             ,
             saith
             the
             Psalmist
             .
             It
             is
             not
             he
             that
             shall
             dwell
             in
             Gods
             Tabernacle
             ,
             but
             he
             that
             〈◊〉
             
             the
             truth
             from
             his
             heart
             ,
             and
             that
             hath
             used
             no
             deceit
             in
             his
             tongue
             .
             The
             Poets
             
               juravi
               lingua
               ,
               mentem
               injuratam
               gero
               ,
            
             will
             not
             serve
             the
             turn
             .
             But
             the
             oath
             of
             the
             mouth
             
             must
             agree
             with
             the
             meaning
             of
             the
             heart
             .
             God
             will
             not
             be
             mocked
             .
             
               Deus
               sic
               accipit
               ut
               ille
               qui
               dat
               .
            
             He
             will
             make
             a
             litteral
             interpretation
             of
             it
             .
             For
             as
             Isidore
             saith
             ,
             Quacunque
             
             
               arte
               verborum
               quis
               juret
               ,
               Deus
               tamen
               ,
               qui
               〈◊〉
               test
               is
               est
               ,
               it
               a
               hoc
               accipit
               ,
               sicut
               ille
               cui
               juratur
               ,
               intelligit
            
             ;
             with
             what
             cunning
             soever
             of
             words
             one
             swears
             ,
             God
             ,
             who
             knows
             mans
             heart
             ,
             takes
             the
             oath
             ,
             as
             he
             to
             whom
             the
             oath
             is
             made
             doth
             understand
             it
             .
          
           
             2.
             
             And
             as
             in
             the
             oath
             of
             assertion
             ,
             so
             in
             that
             of
             promise
             a
             man
             may
             swear
             falsly
             too
             .
             Either
             when
             we
             promise
             and
             binde
             that
             by
             oath
             ,
             which
             we
             mean
             not
             to
             perform
             .
             As
             ,
             I
             borrow
             money
             ,
             and
             binde
             my self
             by
             oath
             to
             repay
             such
             a
             day
             ,
             and
             fail
             ,
             because
             I
             never
             meant
             or
             intended
             it
             .
             Or
             when
             we
             do
             the
             like
             by
             oath
             ,
             and
             fail
             simply
             .
             As
             ,
             I
             borrow
             money
             ,
             and
             see
             as
             well
             a
             possibility
             how
             I
             may
             repay
             it
             ,
             as
             a
             purpose
             in
             my self
             to
             perform
             :
             and
             thereupon
             swear
             to
             repay
             at
             a
             set
             time
             :
             in
             the
             interim
             ,
             before
             the
             day
             comes
             ,
             such
             losses
             befall
             me
             ,
             that
             I
             cannot
             do
             that
             I
             promised
             and
             intended
             .
             The
             first
             of
             these
             is
             ,
             
               perjurium
               simplex
               &
               absolutum
            
             .
             The
             other
             
               per
               accidens
            
             ,
             and
             not
             so
             bad
             as
             the
             former
             .
             But
             if
             one
             have
             power
             to
             perform
             his
             oaths
             ,
             and
             for
             self
             respects
             ,
             upon
             the
             change
             of
             times
             ,
             and
             circumstances
             refuse
             to
             perform
             it
             ,
             as
             Saul
             did
             to
             the
             Gibeonites
             ,
             violating
             the
             oath
             which
             Joshua
             and
             the
             people
             of
             Israel
             had
             made
             to
             them
             ;
             this
             is
             wicked
             and
             odious
             to
             God
             ,
             as
             we
             see
             in
             the
             punishment
             of
             Sauls
             posterity
             ,
             though
             the
             text
             saith
             ,
             he
             did
             it
             out
             of
             zeal
             for
             the
             house
             of
             Israel
             .
             
               Nay
               to
               swear
               absolutely
               to
               do
               that
               which
               is
               not
               in
               our
               power
               ,
               is
               unlawful
               ;
               it
               is
               a
               sin
               to
               take
               such
               an
               oath
               ,
               it
               is
               a
               rash
               oath
               and
               if
               it
               be
               taken
               ,
               it
               bindes
               to
               no
               more
               then
               is
               in
            
             
             
               our
               power
               ,
               all
               such
               o
               aths
               ought
               to
               be
               with
               an
               expresse
               or
               tacite
               condition
               ,
            
             si
             Deus
             voluerit
             ,
             
               if
               God
               will
               ,
               and
               if
               we
               live
               and
               be
               able
               ,
               we
               will
               do
               this
               or
               that
               ,
               as
               S.
               James
               speaks
               of
               bare
               purposes
               ,
               which
               ought
               much
               more
               to
               be
               in
               oaths
               .
            
          
           
             Therefore
             our
             care
             must
             be
             to
             swear
             truly
             .
             
               Ne
               eloquaris
               mihi
               nisi
               veritatem
               in
               nomine
               Domini
               ,
            
             saith
             king
             Abab
             to
             Michaiah
             .
             Tell
             me
             nothing
             but
             that
             which
             is
             true
             in
             the
             name
             of
             the
             Lord.
             And
             we
             must
             imitate
             Saint
             Paul
             in
             the
             place
             before
             
             quoted
             ,
             I
             speak
             the
             truth
             in
             Christ
             ,
             my
             conscience
             bearing
             me
             witnes
             in
             the
             holy
             Ghost
             ,
             we
             must
             swear
             
               sine
               dolo
               malo
            
             ,
             and
             not
             seek
             to
             delude
             an
             oath
             by
             any
             sinister
             
             practise
             .
             And
             this
             for
             the
             truth
             .
          
           
             In
             judgement
             ,
             in
             discretion
             saith
             
               S.
               〈◊〉
            
             ;
             that
             is
             ,
             deliberatly
             (
             as
             interpreters
             distinguish
             )
             
             
             not
             rashly
             :
             take
             time
             ,
             advise
             before
             thou
             swearest
             .
             Not
             lightly
             but
             upon
             great
             necessity
             .
             Be
             not
             rash
             with
             thy
             mouth
             ,
             saith
             the
             preacher
             consider
             that
             it
             is
             a
             holy
             thing
             thou
             goest
             about
             ,
             and
             that
             an
             oath
             is
             not
             
               bonum
               per
               se
            
             but
             
             
               bonum
               ,
               quia
               〈◊〉
            
             ,
             and
             〈◊〉
             
               necessarium
               extra
               terminos
               necessitatis
            
             ,
             is
             neither
             necessary
             nor
             good
             ;
             as
             a
             physicall
             potion
             ,
             which
             is
             to
             be
             taken
             onely
             when
             a
             man
             needs
             it
             ,
             and
             not
             otherwise
             .
             We
             cannot
             say
             of
             swearing
             ,
             the
             oftner
             a
             man
             performes
             it
             ,
             the
             better
             it
             is
             ,
             as
             we
             may
             say
             of
             a
             good
             act
             ,
             but
             
               〈◊〉
               defectum
            
             ,
             when
             credit
             failes
             on
             the
             one
             part
             ,
             and
             the
             knowledge
             of
             a
             mans
             heart
             on
             the
             other
             
             part
             ,
             we
             must
             not
             come
             to
             swear
             ,
             but
             as
             David
             did
             to
             eat
             the
             shewbread
             ,
             in
             case
             of
             necessity
             .
             Therefore
             neither
             Davids
             oath
             to
             kil
             Nabal
             ,
             nor
             Herods
             to
             take
             John
             
             Baptists
             head
             ,
             were
             good
             ,
             because
             there
             was
             no
             necessity
             in
             either
             ;
             they
             were
             both
             rash
             ,
             besides
             the
             unlawfulnes
             in
             the
             matter
             .
             This
             swearing
             onely
             in
             case
             of
             necessity
             ,
             is
             to
             〈◊〉
             in
             judgement
             ,
             and
             is
             opposite
             to
             swearing
             in
             vain
             ;
             for
             it
             excludes
             
               〈◊〉
               finis
            
             ,
             when
             no
             end
             ,
             viz.
             Gods
             glory
             ,
             nor
             mans
             benefit
             do
             require
             it
             ,
             as
             also
             
               vanitatem
               cordis
            
             ,
             when
             the
             heart
             is
             light
             and
             unconstant
             ,
             not
             fixed
             and
             settled
             .
          
           
             2.
             
             Not
             rashly
             but
             reverently
             .
             Holy
             and
             reverend
             is
             his
             name
             .
             It
             was
             Gods
             charge
             
             not
             to
             pollute
             his
             name
             ,
             to
             wit
             ,
             by
             rash
             or
             common
             vse
             thereof
             without
             fear
             :
             for
             holy
             
             is
             opposed
             to
             common
             or
             prophane
             ;
             and
             therefore
             when
             men
             swear
             out
             of
             anger
             
             or
             grief
             ,
             or
             other
             heady
             affection
             ,
             Gods
             name
             is
             polluted
             and
             prophaned
             .
             And
             in
             case
             of
             necessity
             a
             truth
             is
             not
             to
             be
             sworn
             rashly
             ,
             but
             in
             fear
             and
             reverence
             .
             
             The
             reason
             the
             preacher
             gives
             in
             the
             verse
             before
             named
             ,
             for
             God
             is
             in
             heaven
             ,
             and
             thou
             art
             on
             earth
             ,
             therefore
             be
             not
             rash
             with
             thy
             mouth
             .
             And
             therefore
             good
             order
             is
             taken
             in
             the
             publick
             taking
             of
             an
             oath
             before
             a
             magistrate
             ,
             that
             neither
             the
             
             rules
             of
             judgement
             nor
             discretion
             be
             transgressed
             ,
             in
             not
             admitting
             any
             under
             age
             ,
             or
             any
             perjured
             person
             to
             swear
             ;
             and
             that
             men
             swear
             not
             but
             uncovered
             ,
             and
             the
             book
             of
             God
             ,
             the
             holy
             Bible
             to
             be
             toucht
             or
             laid
             before
             them
             ,
             with
             an
             admonition
             included
             in
             the
             form
             ,
             because
             of
             Gods
             more
             solemne
             presence
             at
             an
             oath
             taking
             ,
             and
             to
             stir
             up
             an
             awful
             deliberation
             and
             judgement
             in
             what
             men
             are
             to
             swear
             .
          
           
             In
             righteousnesse
             or
             Justice
             .
             And
             this
             consists
             for
             the
             most
             part
             in
             the
             promissory
             
             oath
             .
             
          
           
             1.
             
             First
             ,
             it
             must
             be
             in
             〈◊〉
             :
             for
             if
             it
             be
             impossible
             ,
             we
             are
             not
             to
             swear
             to
             it
             at
             all
             .
             And
             therefore
             Abrahams
             servant
             put
             a
             good
             caution
             into
             his
             oath
             ;
             what
             if
             the
             woman
             will
             not
             come
             with
             me
             ?
             And
             the
             tenor
             of
             the
             Heathens
             
             oath
             was
             thus
             ,
             
               de
               quibus
               sciam
               poteroque
            
             ,
             what
             I
             shall
             know
             ,
             and
             be
             able
             to
             do
             .
          
           
             2.
             
             It
             must
             be
             in
             
               honestis
               &
               elicitis
            
             too
             .
             For
             that
             which
             is
             unhonest
             is
             unjust
             ,
             and
             therefore
             not
             to
             be
             sworn
             to
             .
             And
             in
             this
             case
             the
             Jews
             in
             Ezra
             put
             in
             a
             caution
             in
             
             their
             covenant
             ,
             let
             it
             be
             done
             according
             to
             law
             .
             When
             Saul
             sought
             to
             the
             witch
             at
             Endor
             ,
             he
             swore
             by
             the
             Lord
             that
             she
             should
             not
             be
             punisht
             ,
             which
             was
             dishonest
             ,
             
             and
             therfore
             unlawful
             .
             And
             therefore
             the
             Jews
             took
             an
             unjust
             oath
             against
             Saint
             Paul
             ,
             that
             they
             would
             neither
             eat
             nor
             drink
             ,
             till
             they
             had
             killed
             him
             .
             If
             a
             thing
             be
             possible
             ,
             but
             not
             honest
             ,
             to
             swear
             to
             do
             it
             ,
             is
             not
             jus
             ,
             if
             it
             be
             not
             possible
             it
             is
             not
             
               jurandum
               ,
            
             ,
             and
             so
             jusjurandum
             an
             oath
             cannot
             be
             taken
             in
             these
             cases
             .
             But
             here
             we
             must
             know
             ,
             that
             a
             thing
             may
             be
             unlawful
             or
             impossible
             ,
             either
             1.
             a
             principio
             ,
             at
             the
             first
             taking
             an
             oath
             ;
             or
             2.
             
             There
             may
             be
             
               emergens
               illicitum
            
             ,
             or
             imposibile
             ,
             the
             unlawfulnes
             or
             impossibility
             may
             arise
             after
             it
             is
             taken
             ,
             in
             the
             first
             ease
             ,
             it
             is
             unlawful
             to
             take
             an
             oath
             ,
             in
             the
             second
             it
             is
             unlawful
             to
             perform
             or
             keep
             it
             though
             there
             were
             no
             sinne
             at
             the
             first
             taking
             of
             it
             .
             Saint
             Augustine
             (
             upon
             Herods
             
             oath
             )
             saith
             ,
             that
             of
             it self
             it
             was
             lawful
             and
             not
             simply
             evil
             to
             promise
             half
             of
             his
             kingdom
             ,
             but
             upon
             Herodias
             asking
             
               S.
               John
               Baptists
            
             head
             there
             was
             
               emergens
               illicitum
            
             ;
             for
             there
             is
             no
             〈◊〉
             ,
             but
             it
             doth
             〈◊〉
             ,
             draw
             out
             ,
             or
             suppose
             these
             two
             ,
             conditions
             ,
             possibile
             and
             licitum
             .
             How
             can
             I
             do
             this
             ?
             saith
             Joseph
             to
             his
             Mistris
             ;
             
             that
             is
             ,
             do
             it
             honestly
             or
             lawfully
             .
             Therefore
             in
             
               malis
               promissis
            
             .
             we
             must
             
               〈◊〉
               fidem
            
             ;
             unlawful
             oaths
             are
             better
             broken
             then
             kept
             ;
             they
             binde
             to
             nothing
             but
             〈◊〉
             .
             The
             reason
             is
             ,
             because
             otherwise
             there
             is
             not
             
               exitus
               sine
               〈◊〉
            
             ,
             no
             winding
             our selves
             out
             ,
             but
             a
             falling
             into
             a
             third
             sinne
             ,
             for
             when
             an
             oath
             is
             past
             ,
             beside
             the
             sinne
             past
             ,
             which
             cannot
             be
             recalled
             ,
             though
             it
             may
             be
             repented
             of
             ,
             one
             falls
             into
             two
             other
             sinnes
             ,
             as
             in
             the
             case
             already
             mentioned
             ;
             1.
             
             Murder
             .
             2.
             
             Superstition
             Into
             superstition
             ,
             when
             he
             thinks
             it
             is
             not
             to
             be
             broken
             ,
             and
             into
             murder
             ,
             if
             he
             keep
             it
             .
             And
             according
             to
             these
             three
             limitations
             must
             every
             oath
             be
             regulated
             ,
             else
             it
             is
             not
             a
             lawfull
             oath
             ,
             but
             a
             taking
             of
             Gods
             name
             in
             vain
             .
          
           
             Now
             concerning
             voluntary
             oaths
             (
             not
             judicially
             taken
             )
             there
             is
             no
             order
             taken
             by
             
             men
             ,
             but
             rashly
             ,
             upon
             every
             vain
             perturbation
             ,
             an
             oath
             flies
             out
             ,
             wherein
             men
             are
             so
             
             rash
             and
             frequent
             ,
             that
             Gods
             name
             is
             made
             a
             Parenthesis
             in
             their
             speech
             .
             David
             being
             moved
             with
             anger
             and
             grief
             for
             Nabals
             unkindnesse
             ,
             makes
             a
             rash
             oath
             against
             Nabal
             ;
             but
             when
             he
             considered
             better
             of
             it
             ,
             he
             blessed
             God
             for
             sending
             Abigail
             to
             keep
             him
             from
             executing
             what
             he
             had
             rashly
             sworn
             ,
             on
             the
             other
             side
             ,
             Saul
             ,
             touched
             with
             a
             greater
             desire
             of
             victory
             ,
             then
             with
             reverence
             to
             the
             name
             of
             God
             swears
             ,
             that
             if
             any
             did
             eat
             or
             drink
             before
             the
             Sun
             went
             down
             ,
             he
             should
             die
             ,
             and
             we
             〈◊〉
             what
             the
             successe
             was
             ,
             how
             the
             life
             of
             his
             son
             〈◊〉
             was
             endangred
             thereby
             .
             Thus
             Gods
             name
             is
             commonly
             vsed
             in
             every
             foolish
             speech
             ,
             and
             we
             may
             speak
             it
             with
             grief
             ,
             men
             herein
             do
             that
             to
             God
             ,
             which
             they
             would
             be
             loth
             to
             do
             to
             any
             ordinary
             person
             .
             In
             every
             half
             hour
             or
             oftner
             ,
             they
             call
             him
             from
             heaven
             to
             confirm
             their
             quarrels
             ,
             and
             so
             by
             the
             common
             vsage
             of
             Gods
             name
             ,
             as
             one
             saith
             ,
             his
             name
             which
             should
             be
             asylum
             ,
             a
             sanctuary
             ,
             is
             turned
             into
             a
             brothel
             house
             .
             This
             made
             Saint
             〈◊〉
             touched
             with
             a
             holy
             grief
             ,
             to
             break
             out
             into
             these
             words
             ,
             〈◊〉
             
             
               flumen
               moris
               humani
            
             ,
             cursed
             be
             the
             streames
             of
             the
             customes
             of
             men
             ,
             
               quis
               resistet
               tibi
               quando
               non
               siccavaris
               ?
               quovsque
               evolves
               〈◊〉
               filios
               in
               mare
               magnum
               &
               formidolosum
               ,
               quod
               vix
               transcendunt
               &c.
               
            
             When
             will
             this
             dry
             up
             ?
             it
             carrieth
             men
             even
             as
             a
             strong
             stream
             into
             that
             fearful
             lake
             ,
             that
             they
             which
             are
             in
             the
             ship
             can
             hardly
             escape
             it
             .
             
               Per
               te
               aguntur
               flagitia
               ,
               &
               non
               〈◊〉
               〈◊〉
               ,
            
             by
             this
             customary
             swearing
             〈◊〉
             
             sins
             are
             committed
             which
             are
             not
             thought
             to
             be
             sins
             .
             And
             in
             another
             place
             he
             saith
             ,
             it
             is
             because
             of
             the
             slipperinesse
             of
             the
             member
             ,
             because
             
               in
               udo
               posita
               est
               lingua
            
             ,
             it
             is
             in
             a
             most
             slippery
             place
             ;
             and
             therefore
             
               S.
               James
            
             gives
             a
             more
             special
             
             charge
             of
             it
             ,
             then
             either
             of
             the
             hand
             or
             foot
             .
             James
             3.
             
             Wherefore
             his
             counsel
             is
             ,
             
             
               Quanto
               citius
               illa
               movetur
               ,
               &
               facilius
               ,
               tanto
               tu
               adversus
               illam
               fixius
               ito
               ;
               domabis
               ,
               si
               vigilabis
               ,
               vigilabis
               autem
               ,
               si
               timebis
               ;
               timebis
               ,
               si
               te
               Christianum
               esse
               recorderis
               ,
               &
               nomen
               Chrsti
               esse
               :
               si
               cras
               factum
               non
               fuerit
               ,
               non
               fiat
               juramentum
               hodie
               ,
               pignus
               fiet
               cras
               ,
               cras
               non
               omnino
               :
               &
               triduo
               moritur
               pestis
               illa
               a
               die
               qua
               laboramus
               ,
               sicut
               vigilabis
               ,
               sic
               vinces
               :
            
             by
             how
             much
             the
             tongue
             is
             quickly
             and
             easily
             moved
             ,
             by
             so
             much
             the
             more
             be
             thou
             fixed
             ,
             &c.
             thou
             shalt
             tame
             it
             by
             watching
             it
             ,
             and
             thou
             shalt
             be
             watchful
             ,
             if
             thou
             fear
             ;
             and
             thou
             shalt
             fear
             ,
             if
             thou
             remember
             thy self
             to
             be
             a
             Christian
             ,
             &c.
             
             And
             concerning
             himself
             ,
             he
             saith
             ,
             
               Juravimus
               &
               nos
               passim
               ,
               cadimus
               in
               istam
               deterrimam
               consuetudinem
               ;
               sed
               ex
               quo
               Deo
               servire
               incepimus
               ,
               timuimus
               vehementer
               ,
               &
               veternosam
               consuetudinem
               timore
               excussimus
               .
            
             I
             have
             been
             a
             swearer
             my self
             ,
             &c.
             but
             after
             I
             began
             to
             serve
             God
             ,
             &c.
             to
             see
             the
             greatnesse
             of
             the
             sin
             ,
             I
             feared
             greatly
             ,
             and
             so
             shook
             off
             that
             evil
             custome
             ,
             &c.
             
          
           
             Then
             for
             these
             last
             voluntary
             oaths
             privately
             taken
             up
             ,
             and
             not
             imposed
             upon
             us
             ,
             it
             may
             be
             questioned
             ,
             whether
             they
             be
             lawful
             in
             some
             cases
             ;
             which
             doubt
             the
             same
             Father
             resolves
             thus
             .
             
               Quantum
               ad
               me
               attinet
               ,
               non
               juro
               ,
               sed
               quantum
               mihi
               videtur
               magna
               necessitate
               compulsus
               ,
               cum
               videam
               nisi
               sic
               faciam
               ,
               mihi
               non
               credi
               ,
               &
               ei
               qui
               crederet
               magnum
               ,
               &
               ei
               qui
               non
               crederet
               incommodum
               ,
               &c.
            
             and
             then
             he
             addes
             ,
             
               hac
               perpensa
               ratione
               ,
               &
               consideratione
               librata
               ,
               cum
               magno
               timore
               &
               reverentia
               coram
               Deo
               dico
               ,
               &
               novit
               Christus
               quod
               hoc
               est
               in
               animo
               meo
            
             ;
             for
             my
             own
             part
             I
             swear
             not
             ,
             except
             compelled
             by
             necessity
             ,
             as
             when
             I
             see
             ,
             that
             I
             shall
             not
             otherwise
             be
             believed
             ,
             and
             that
             it
             will
             be
             profitable
             to
             him
             that
             believes
             me
             ,
             and
             prejudicial
             if
             I
             be
             not
             believed
             ,
             upon
             this
             reason
             and
             consideration
             duely
             weighed
             ,
             with
             great
             fear
             and
             reverence
             ,
             I
             use
             this
             form
             ,
             I
             speak
             before
             God
             ,
             or
             Christ
             knows
             that
             I
             speak
             from
             my
             heart
             .
             And
             after
             he
             saith
             ,
             
               quod
               meum
               est
               ,
               est
               ,
               est
               ,
               quod
               amplius
               est
               ,
               praeter
               est
               ,
               non
               est
               jurantis
               ,
               sed
               non
               credentis
               ,
            
             for
             my
             own
             part
             I
             would
             never
             say
             ,
             but
             yea
             ,
             yea
             ;
             nay
             nay
             ;
             whatever
             is
             more
             ,
             is
             not
             from
             me
             ,
             but
             from
             the
             incredulity
             of
             him
             to
             whom
             I
             swear
             .
          
           
             The
             third
             rule
             for
             exposition
             of
             the
             Law.
             viz.
             that
             it
             is
             spiritual
             ,
             takes
             place
             in
             an
             
             oath
             .
             The
             Psalmist
             saith
             ,
             of
             a
             good
             man
             ,
             
               non
               juratus
               est
               dolose
               proximo
               suo
               ,
            
             〈◊〉
             hath
             
             not
             sworn
             deceitfully
             to
             his
             neighbour
             .
             We
             must
             not
             say
             with
             him
             ,
             
               Juravi
               lingua
               ,
               mentem
               injuratam
               gero
               ,
            
             I
             swear
             with
             my
             tongue
             ,
             but
             my
             heart
             never
             meant
             it
             ;
             Gods
             name
             must
             not
             be
             used
             in
             guile
             ,
             but
             we
             must
             speak
             the
             truth
             from
             the
             heart
             :
             
             the
             Heathen
             saw
             that
             this
             law
             was
             spiritual
             ,
             and
             that
             the
             heart
             must
             go
             along
             with
             the
             tongue
             :
             for
             as
             Isidore
             saith
             truely
             ,
             God
             will
             take
             and
             understand
             the
             oath
             ,
             not
             according
             to
             the
             deceitful
             intentions
             of
             him
             that
             swears
             ,
             but
             according
             to
             his
             minde
             to
             whom
             he
             swears
             ;
             
               non
               ut
               ille
               qui
               juraverit
               ,
               sed
               ut
               is
               cui
               juratus
               est
            
             ;
             this
             will
             be
             Gods
             rule
             in
             expounding
             our
             oaths
             ,
             whatsoever
             other
             rules
             we
             follow
             .
          
           
             The
             fourth
             rule
             ,
             is
             concerning
             the
             means
             to
             keep
             us
             from
             unlawful
             swearing
             .
          
           
             1.
             
             We
             must
             
               obstare
               principiis
            
             ,
             beware
             of
             the
             first
             degrees
             of
             this
             sin
             ;
             for
             
               ex
               facilitate
            
             
             
               nascitur
               consuetudo
               ,
               &
               ex
               consuetudine
               perjurium
               ,
               ex
               perjurio
               blasphemia
            
             ;
             out
             of
             this
             facility
             and
             easinesse
             to
             swear
             ,
             a
             custom
             is
             bred
             ,
             out
             of
             custom
             perjury
             ,
             out
             of
             perjury
             blasphemy
             :
             when
             men
             make
             no
             scruple
             of
             lying
             ,
             or
             speaking
             untruths
             ,
             
             they
             come
             by
             degrees
             to
             perjury
             by
             swearing
             untruths
             ,
             and
             after
             that
             to
             blasphemy
             ,
             a
             sin
             so
             horrible
             that
             in
             heaven
             it
             wants
             a
             name
             ,
             and
             therefore
             the
             Scripture
             expresses
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Berech
             ,
             blessing
             ,
             as
             in
             Job
             2.
             where
             Jobs
             wife
             saith
             ,
             Blesse
             God
             and
             die
             ,
             that
             is
             ,
             blaspheme
             ;
             or
             as
             we
             render
             it
             ,
             Curse
             God
             and
             die
             .
             And
             if
             any
             can
             go
             higher
             ,
             they
             come
             to
             that
             fearful
             sin
             ,
             the
             sin
             against
             the
             Holy
             Ghost
             ,
             therefore
             we
             must
             take
             heed
             to
             the
             first
             beginnings
             of
             this
             sin
             .
             These
             are
             the
             chains
             and
             links
             of
             an
             oath
             ,
             
             and
             
               S.
               Chrysostome
            
             saith
             ,
             
               non
               est
               qui
               frequenter
               jurat
               ,
               quin
               aliquando
               non
               perjurat
               ,
            
             there
             is
             none
             that
             swears
             often
             ,
             but
             is
             perjur'd
             sometimes
             :
             and
             with
             him
             agrees
             
               Philo
               ,
               ex
               frequenti
               jurejurando
               perjurium
               nascitur
               .
            
          
           
             2.
             
             Again
             ,
             as
             he
             there
             saith
             ,
             we
             must
             beware
             of
             such
             asseverations
             ,
             which
             ,
             though
             they
             be
             not
             perfect
             oaths
             ,
             yet
             are
             the
             way
             to
             oaths
             ,
             as
             to
             say
             ,
             
               per
               fidem
               meam
               ,
               per
               salutem
               meam
               ,
            
             by
             my
             faith
             ,
             or
             by
             my
             salvation
             ,
             or
             the
             like
             :
             for
             he
             that
             swears
             by
             either
             of
             these
             ,
             bindes
             either
             to
             that
             he
             swears
             to
             ;
             and
             this
             amounts
             to
             an
             execration
             ,
             
             which
             is
             a
             part
             of
             an
             oath
             ,
             as
             was
             shewed
             before
             ;
             for
             as
             
               S.
               Augustine
            
             saith
             ,
             when
             a
             
             man
             saith
             ,
             
               per
               fidem
               meam
            
             ,
             by
             my
             faith
             ,
             
               obligat
               se
               per
               fidem
               suam
               Deo
               ,
            
             and
             
               cum
               dicit
               quisque
               per
               meam
               salutem
               ,
               salutem
               suam
               Deo
               obligat
            
             ;
             he
             that
             saith
             ,
             by
             my
             faith
             ,
             or
             salvation
             binds
             or
             pawns
             his
             faith
             or
             salvation
             unto
             God.
             If
             that
             be
             not
             true
             he
             swears
             to
             ,
             he
             desires
             to
             be
             deprived
             of
             his
             faith
             or
             salvation
             ,
             and
             God
             if
             he
             please
             (
             in
             the
             very
             article
             of
             time
             he
             makes
             this
             execration
             )
             may
             confirm
             it
             .
             Our
             Saviour
             taught
             us
             ,
             that
             in
             our
             ordinary
             converse
             ,
             we
             should
             use
             yea
             and
             nay
             :
             and
             therefore
             we
             are
             to
             go
             no
             further
             .
          
           
             3.
             
             In
             the
             next
             place
             ,
             we
             must
             dispossesse
             our
             souls
             of
             impatience
             and
             anger
             ,
             as
             also
             of
             vain
             glory
             .
             Anger
             is
             a
             principal
             passion
             which
             makes
             men
             subject
             and
             prone
             to
             swearing
             .
             The
             same
             Father
             saith
             ,
             the
             first
             sin
             is
             anger
             ,
             and
             the
             second
             swearing
             ,
             if
             a
             man
             be
             of
             an
             angry
             spirit
             ,
             he
             is
             seldom
             free
             from
             vain
             swearing
             ,
             for
             in
             an
             angry
             mans
             mouth
             nothing
             is
             so
             ready
             as
             an
             oath
             .
             Nay
             ,
             it
             is
             (
             as
             one
             saith
             )
             
               incentivum
               ad
               blasphemandum
            
             :
             when
             a
             man
             is
             in
             fury
             (
             as
             anger
             is
             a
             short
             madnesse
             )
             he
             spares
             
             none
             ,
             not
             so
             much
             as
             God
             himself
             ;
             
               dum
               irascitur
               insanire
               creditur
            
             ,
             saith
             
               S.
               Jerome
            
             .
             Therefore
             fo
             low
             the
             Apostles
             counsel
             ,
             Be
             angry
             but
             sin
             not
             ;
             that
             is
             ,
             watch
             over
             
             〈◊〉
             passion
             ,
             that
             it
             break
             not
             out
             into
             swearing
             .
             And
             
               S.
               James
            
             ,
             Be
             〈◊〉
             to
             wrath
             ,
             
             for
             it
             will
             cause
             thee
             to
             offend
             this
             precept
             .
          
           
             4.
             
             Vain
             glory
             is
             another
             disordered
             passion
             of
             the
             minde
             ,
             as
             
               S.
               Jerome
            
             calls
             it
             .
             By
             it
             a
             man
             is
             violently
             carried
             away
             with
             a
             vain
             desire
             ,
             to
             have
             every
             word
             he
             speaks
             beleeved
             as
             the
             word
             of
             God
             ,
             received
             as
             an
             Oracle
             ,
             to
             be
             as
             true
             as
             the
             Gospel
             ;
             and
             therefore
             to
             establish
             their
             credit
             ,
             they
             confirm
             their
             words
             by
             oaths
             :
             for
             ,
             as
             one
             saith
             ,
             There
             is
             nothing
             that
             men
             desire
             so
             much
             ,
             as
             that
             they
             make
             so
             light
             of
             ,
             to
             wit
             ,
             their
             faith
             and
             credit
             ;
             for
             they
             make
             shipwrack
             of
             it
             at
             every
             blow
             ,
             by
             frequent
             oaths
             .
             They
             swear
             that
             their
             credit
             may
             not
             be
             lightly
             accompted
             of
             ,
             when
             as
             by
             this
             means
             it
             comes
             to
             be
             lightly
             accompted
             of
             ;
             
               Ideo
               leviter
               aestimant
               ,
               ne
               leviter
               aestimentur
               ,
               &
               leviter
               aestimando
               ,
               leviter
               aestimantur
               .
            
          
           
             5.
             
             And
             because
             an
             ill
             habit
             in
             any
             thing
             is
             hard
             to
             be
             left
             ,
             and
             Custom
             being
             a
             second
             nature
             ,
             and
             that
             as
             
               S.
               Augustine
            
             saith
             ,
             
               Peccata
               quamvis
               magna
               &
               horrenda
               ,
               cum
               in
               consuetudinem
               venerint
               ,
               aut
               parva
               esse
               ,
               aut
               nulla
               creduntur
            
             ;
             sins
             though
             great
             and
             fearful
             (
             as
             this
             sin
             of
             swearing
             is
             )
             when
             they
             grow
             into
             custom
             ,
             are
             reputed
             little
             or
             none
             at
             all
             .
             We
             must
             strive
             to
             nip
             them
             in
             the
             bud
             ,
             not
             onely
             in
             our selves
             ,
             but
             in
             our
             children
             :
             for
             it
             is
             with
             them
             as
             with
             a
             vessel
             ,
             
               Quo
               semel
               est
               imbuta
               recens
               〈◊〉
               odorem
               —
               testa
               diu
               ,
            
             as
             the
             Poet
             saith
             ;
             and
             as
             
               Cassidore
               ,
               Indigne
               transacta
            
             
             
               adolescentia
               〈◊〉
               efficit
               senectutem
            
             .
          
           
             6.
             
             We
             should
             have
             ever
             in
             our
             remembrance
             ,
             and
             set
             before
             our
             eyes
             the
             great
             punishments
             and
             judgements
             (
             which
             are
             so
             many
             visible
             sermons
             from
             God
             himself
             ,
             none
             so
             many
             and
             remarkable
             for
             the
             breach
             of
             any
             other
             precept
             )
             which
             have
             been
             
             inflicted
             in
             all
             ages
             ,
             for
             the
             breach
             of
             this
             one
             Commandment
             :
             as
             Saul
             for
             attempting
             to
             kill
             David
             contrary
             to
             his
             oath
             ,
             was
             slain
             himself
             .
             Zedekiah
             for
             breaking
             his
             
             oath
             of
             fealty
             to
             the
             King
             of
             Babel
             ,
             had
             his
             eyes
             puld
             out
             ,
             lost
             his
             kingdom
             ,
             and
             
             was
             made
             a
             captive
             .
             The
             Prophet
             tells
             us
             ,
             that
             the
             flying
             roul
             twenty
             cubits
             long
             ,
             and
             ten
             cubits
             broad
             ,
             written
             full
             of
             curses
             ,
             shal
             enter
             into
             the
             house
             of
             the
             swearer
             ,
             &c.
             and
             shall
             consume
             it
             ,
             &c.
             
          
           
             The
             fifth
             rule
             is
             concerning
             the
             signes
             of
             keeping
             this
             Commandment
             .
             And
             these
             may
             be
             taken
             from
             the
             consideration
             of
             the
             Hebrew
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             massah
             ,
             here
             used
             to
             take
             up
             as
             a
             burden
             or
             heavy
             thing
             .
             If
             the
             name
             of
             God
             be
             to
             us
             as
             a
             burden
             or
             a
             heavy
             thing
             ,
             and
             so
             taken
             up
             ,
             it
             is
             a
             signe
             we
             are
             careful
             to
             keep
             this
             Commander
             .
             As
             ,
          
           
             1.
             
             Every
             man
             will
             adde
             no
             more
             to
             a
             burden
             then
             he
             can
             bear
             ,
             he
             will
             make
             it
             no
             
             heavier
             then
             needs
             must
             ,
             nor
             take
             more
             burden
             upon
             him
             then
             necessity
             requires
             ;
             so
             if
             we
             take
             up
             the
             name
             of
             God
             as
             a
             burden
             ,
             we
             will
             use
             it
             no
             oftner
             then
             we
             must
             of
             necessity
             ,
             we
             will
             come
             unwillingly
             to
             it
             as
             to
             a
             burden
             .
          
           
             2.
             
             When
             one
             takes
             up
             a
             burden
             ,
             he
             goes
             to
             it
             with
             all
             his
             strength
             ,
             
               ut
               bene
               feratur
            
             
             〈◊〉
             ,
             that
             he
             may
             the
             better
             bear
             it
             ,
             so
             in
             an
             oath
             they
             swear
             with
             all
             their
             heart
             ,
             and
             all
             their
             soul
             ,
             &c.
             all
             the
             parts
             and
             faculties
             of
             the
             soul
             are
             occupied
             and
             taken
             up
             ;
             the
             understanding
             with
             a
             due
             estimation
             of
             the
             greatnes
             of
             him
             by
             whom
             we
             swear
             ;
             the
             heart
             and
             affections
             with
             a
             due
             fear
             and
             reverence
             of
             his
             Majestie
             ,
             &c.
             thus
             the
             whole
             man
             is
             employed
             and
             taken
             up
             .
          
           
             3.
             
             Those
             that
             are
             loaden
             with
             a
             burden
             ,
             desire
             to
             be
             eased
             and
             to
             be
             unladen
             ,
             to
             be
             
             rid
             of
             the
             burden
             as
             soon
             as
             they
             can
             ;
             Christ
             calls
             all
             that
             are
             heavy
             laden
             to
             come
             
             to
             him
             ,
             and
             he
             will
             ease
             them
             :
             so
             if
             we
             desire
             to
             be
             eased
             of
             this
             burden
             ,
             as
             soon
             as
             may
             be
             ,
             that
             is
             ,
             when
             we
             have
             taken
             an
             oath
             ,
             if
             we
             be
             careful
             to
             perform
             it
             ,
             it
             is
             a
             signe
             we
             make
             conscience
             of
             an
             oath
             .
             David
             saith
             ,
             I
             have
             sworn
             ,
             and
             will
             
             performe
             it
             ,
             and
             the
             good
             man
             changeth
             not
             ,
             though
             he
             have
             sworn
             to
             his
             own
             hinderance
             .
          
           
             6.
             
             The
             sixt
             rule
             is
             ,
             concerning
             the
             drawing
             of
             others
             to
             keep
             this
             Commandment
             .
             
             As
             we
             must
             not
             take
             the
             name
             of
             God
             in
             vain
             ourselves
             ,
             so
             we
             must
             not
             draw
             others
             to
             it
             .
             As
             1.
             
             Irritando
             ,
             by
             provoking
             others
             to
             swear
             .
             The
             Psalmist
             speaks
             of
             some
             that
             do
             
               irritare
               nomen
               Dei
            
             ,
             as
             the
             vulgar
             Latine
             reads
             it
             ,
             provoke
             the
             name
             of
             God
             ,
             that
             is
             provoke
             others
             to
             blaspheme
             it
             .
             When
             we
             know
             persons
             vain
             glorious
             ,
             or
             heady
             and
             impatient
             ,
             and
             apt
             to
             swear
             ,
             if
             we
             provoke
             and
             stir
             them
             up
             ,
             we
             do
             
               irritare
               nomen
               Dei
            
             ,
             we
             seem
             to
             consent
             to
             their
             sin
             .
             2.
             
             By
             perswading
             others
             not
             to
             keep
             their
             oaths
             when
             they
             are
             taken
             ,
             by
             giving
             false
             and
             fraudulent
             interpretations
             ,
             as
             they
             did
             ,
             who
             after
             an
             oath
             and
             covenant
             with
             Nebuchadnezzar
             ,
             would
             have
             rebelled
             against
             him
             ,
             and
             sent
             for
             help
             from
             Egypt
             ;
             who
             are
             threatned
             for
             violating
             their
             oath
             ,
             though
             it
             were
             unjustly
             imposed
             and
             extorted
             
             by
             an
             usurper
             :
             shall
             he
             escape
             ?
             saith
             the
             Prophet
             ,
             &c.
             
             Thus
             much
             for
             an
             Oath
             .
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               What
               a
               vow
               is
               .
               Whether
               a
               bare
               purpose
               without
               a
               promise
               .
               Whether
               a
               thing
               commanded
               may
               be
               the
               matter
               of
               a
               vow
               .
               The
               necessity
               and
               use
               of
               vows
               ,
               in
               respect
               of
               God
               ,
               of
               our selves
               .
               What
               things
               a
               man
               may
               vow
               ;
               
                 se
                 ,
                 suos
                 ,
                 sua
              
               .
               Vows
               in
               the
               times
               of
               the
               Gospel
               .
               Of
               performing
               vows
               .
               Qualifications
               in
               a
               vow
               ,
               for
               the
               person
               ,
               the
               matter
               .
               The
               time
               of
               vowing
               .
               Of
               paying
               our
               vows
               .
            
          
           
             Of
             Vows
             .
          
           
             NExt
             to
             an
             oath
             ,
             comes
             to
             be
             considered
             a
             vow
             ,
             which
             in
             regard
             of
             the
             affinity
             with
             an
             oath
             ,
             aptly
             follows
             after
             it
             :
             for
             a
             vow
             is
             somewhat
             like
             to
             
               juramentum
               promissorium
            
             ,
             a
             promissory
             oath
             :
             for
             the
             same
             conditions
             are
             annexed
             to
             the
             one
             ,
             as
             to
             the
             other
             ;
             the
             differences
             being
             ,
             that
             an
             oath
             is
             necessarium
             ,
             not
             to
             be
             used
             but
             in
             case
             of
             necessity
             ,
             as
             you
             have
             seen
             ;
             and
             a
             vow
             is
             spontaneum
             ,
             voluntarily
             made
             of
             our
             own
             accord
             .
             And
             an
             oath
             is
             between
             man
             and
             man
             ,
             and
             a
             vow
             between
             God
             and
             man.
             An
             oath
             is
             chiefly
             for
             the
             benefit
             of
             man
             ,
             and
             a
             vow
             looks
             chiefly
             at
             Gods
             honour
             ,
             being
             a
             deliberate
             and
             voluntary
             promise
             made
             to
             God
             of
             something
             acceptable
             to
             him
             .
             And
             that
             when
             upon
             good
             ground
             and
             particular
             consideration
             of
             our
             gifts
             and
             abilities
             from
             God
             ,
             we
             do
             not
             onely
             purpose
             ,
             but
             also
             by
             promise
             ,
             either
             inwardly
             conceived
             in
             the
             heart
             ,
             or
             outwardly
             expressed
             ,
             binde
             our selves
             to
             some
             particular
             act
             pleasing
             or
             acceptable
             to
             God.
             
          
           
             A
             vow
             is
             nothing
             else
             but
             a
             deliberate
             promise
             made
             to
             God
             ,
             of
             something
             acceptable
             to
             him
             .
             So
             
               Cajetan
               in
               Thom.
            
             agreeable
             to
             what
             the
             other
             School-men
             
             and
             Casuists
             teach
             ,
             
               in
               Thom.
               secunda
               secundae
               ,
               q.
               88.
               &
               in
               Sent.
               Col.
               3.
               
               Dist.
               38.
            
             
             and
             the
             
               Summists
               .
               verb.
               votum
            
             ,
             and
             the
             Casuists
             
               in
               praecept
               .
               2.
            
             
             Among
             others
             this
             argument
             is
             learnedly
             handled
             by
             
               Navar.
               Enchir.
               cap.
               12.
               
               Soto
               in
               toto
               lib.
               7.
               de
               just
               .
               &
               jure
               .
               Moral
               .
               lib.
               11.
               cap.
               12.
               &c.
            
             but
             most
             fully
             by
             
               Suarez
               .
               de
               Relig.
               tract
               .
               6.
               lib.
               6.
               
            
          
           
             A
             bare
             purpose
             without
             a
             promise
             is
             not
             enough
             to
             make
             a
             vow
             ,
             though
             some
             of
             the
             ancient
             Canonists
             have
             so
             affirmed
             ,
             the
             contrary
             is
             the
             general
             tenet
             both
             of
             Moderne
             Divines
             and
             Canonists
             ,
             as
             apèars
             in
             
               Azor.
               Institut
               .
               Mor.
               part
            
             .
             1.
             lib.
             11.
             cap.
             12.
             quaest
             .
             5.
             
             
               Suarez
               ,
               &c.
            
             As
             also
             in
             
               Covarr
               .
               ad
               cap.
               quamvis
               pactum
               .
            
             1.
             
             
               Part.
               Sect.
            
             3.
             
             Num.
             12.
             
             
               Panormit
               .
               ad
               cap.
               literaturam
               ,
               de
               voto
               &
               voti
               redemptione
            
             ;
             the
             reason
             is
             ,
             because
             a
             bare
             purpose
             cannot
             induce
             an
             obligation
             without
             a
             promise
             either
             mentall
             ,
             or
             verball
             ,
             as
             may
             be
             gathered
             from
             Deuteronomie
             23
             21
             ,
             22.
             
          
           
           
             Though
             the
             principal
             matter
             of
             a
             vow
             be
             ,
             something
             not
             expressely
             commanded
             ,
             but
             left
             to
             our
             liberty
             ,
             yet
             even
             things
             commanded
             may
             be
             the
             matter
             of
             a
             vow
             ,
             a
             man
             may
             vow
             to
             avoid
             such
             and
             such
             a
             sin
             ;
             or
             to
             perform
             some
             duty
             ,
             wherein
             he
             findes
             himself
             remisse
             ,
             thereby
             to
             quicken
             his
             own
             diligence
             by
             a
             double
             obligation
             .
             So
             Suarez
             proves
             at
             large
             .
             
               Tract
               .
               de
               voto
               .
               lib.
            
             2.
             cap.
             6.
             
             〈◊〉
             .
             2.
             2.
             q.
             88.
             art
             .
             2.
             
               cum
               Cajet
               .
               ibid.
            
             for
             as
             a
             man
             may
             binde
             himself
             by
             an
             oath
             ,
             to
             what
             he
             was
             formerly
             tyed
             
               ratione
               justitiae
            
             ,
             so
             he
             may
             binde
             himself
             by
             a
             vow
             to
             God
             ,
             to
             what
             he
             was
             already
             tyed
             ,
             
               ratione
               mandati
            
             ,
             so
             that
             here
             is
             a
             new
             obligation
             superadded
             ,
             whereby
             he
             that
             breaks
             his
             vow
             or
             oath
             becomes
             guilty
             of
             a
             double
             sinne
             .
          
           
             This
             binding
             our selves
             by
             a
             vow
             may
             be
             performed
             many
             wayes
             ,
             they
             may
             be
             reduced
             to
             these
             two
             .
          
           
             1.
             
             By
             limitation
             of
             some
             general
             Commandment
             to
             some
             particulars
             :
             as
             ,
             To
             give
             
             alms
             being
             a
             general
             precept
             ,
             to
             restrain
             it
             to
             this
             or
             that
             person
             ,
             or
             to
             give
             this
             or
             that
             quantity
             of
             my
             goods
             to
             good
             uses
             yearly
             ,
             or
             weekly
             .
             This
             we
             know
             falleth
             not
             under
             any
             Commandment
             specially
             ,
             and
             therefore
             these
             particular
             restraints
             fall
             under
             a
             vow
             .
          
           
             2.
             
             By
             restraining
             our selves
             in
             the
             use
             of
             some
             lawful
             or
             indiffent
             thing
             ,
             which
             Christian
             liberty
             allows
             to
             all
             ,
             〈◊〉
             we
             fall
             into
             something
             unlawful
             :
             this
             we
             formerly
             mentioned
             ,
             and
             called
             it
             
               sepes
               mandati
            
             ,
             the
             enclosure
             or
             fence
             of
             the
             Precept
             .
             Or
             by
             forbearing
             or
             abstaining
             from
             some
             lawful
             and
             indifferent
             thing
             ,
             by
             the
             use
             whereof
             we
             finde
             our selves
             lesse
             able
             ,
             and
             fit
             for
             Gods
             service
             ,
             and
             the
             sanctification
             of
             his
             name
             ,
             and
             therefore
             in
             this
             regard
             we
             enter
             into
             a
             vow
             to
             abstain
             from
             such
             
             and
             such
             things
             .
             And
             such
             seemed
             to
             be
             the
             vow
             of
             the
             Rechabites
             ,
             and
             of
             the
             
             Nazarites
             .
          
           
             1.
             
             The
             necessity
             and
             use
             of
             vows
             is
             .
             1.
             
             In
             respect
             of
             God
             :
             thereby
             we
             honour
             
             him
             ,
             and
             testifie
             our
             thankfulnesse
             to
             him
             for
             benefits
             received
             ;
             for
             though
             it
             be
             true
             ,
             that
             King
             David
             saith
             to
             God
             ,
             when
             the
             people
             had
             paid
             their
             vows
             in
             their
             offerings
             
             to
             the
             temple
             ,
             What
             we
             have
             received
             of
             thine
             own
             hand
             ,
             that
             have
             we
             given
             thee
             .
             It
             was
             a
             true
             confession
             and
             acknowledgement
             ,
             that
             they
             had
             given
             nothing
             to
             him
             ,
             but
             that
             which
             they
             had
             received
             from
             him
             before
             .
             Upon
             which
             a
             Father
             saith
             ,
             
               Dedit
               sua
               Dominus
               ,
               ut
               reciperet
               sua
               ,
               &
               recipiendo
               sua
               daret
               se
               ,
            
             the
             Lord
             gave
             his
             own
             ,
             that
             he
             might
             receive
             his
             own
             again
             ,
             and
             by
             receiving
             his
             own
             ,
             might
             give
             himself
             ,
             and
             with
             himself
             all
             that
             he
             hath
             ;
             a
             greater
             gift
             then
             we
             can
             possesse
             in
             this
             life
             ,
             yet
             God
             accounts
             it
             an
             honour
             ,
             when
             we
             freely
             vow
             and
             give
             unto
             him
             what
             he
             hath
             first
             given
             us
             .
             Therefore
             he
             requires
             as
             a
             part
             of
             our
             thankfulnesse
             to
             God
             ,
             
               vovete
               &
               redd
               ite
            
             ,
             vow
             and
             pay
             ,
             or
             perform
             your
             vows
             to
             the
             Lord.
             It
             is
             some
             signe
             
             of
             thankfulnes
             ,
             to
             vow
             to
             God
             ,
             though
             the
             bare
             promise
             be
             but
             a
             blastof
             winde
             out
             of
             a
             golden
             pair
             of
             bellows
             :
             but
             the
             great
             thankfulnesse
             is
             by
             performance
             :
             therefore
             both
             these
             must
             be
             joyned
             ,
             
               vovete
               &
               reddite
            
             ,
             vow
             and
             pay
             ;
             promise
             and
             performe
             :
             for
             as
             we
             by
             our
             vows
             binde
             our selves
             to
             God
             ,
             so
             God
             by
             our
             performance
             is
             bound
             to
             us
             .
          
           
             2.
             
             In
             respect
             of
             our selves
             ,
             vows
             are
             necessary
             :
             because
             mans
             heart
             ,
             as
             it
             is
             
               〈◊〉
               Dei
            
             ,
             so
             it
             is
             
               cera
               Diaboli
            
             ,
             the
             Daevils
             wax
             ,
             fit
             for
             any
             impression
             of
             the
             Devil
             ,
             and
             apter
             to
             receive
             any
             stamp
             of
             evil
             from
             him
             ,
             then
             of
             good
             from
             God
             :
             and
             as
             our
             will
             is
             apt
             to
             turn
             from
             good
             to
             evil
             ,
             so
             in
             perseverance
             in
             evil
             ,
             
               mala
               voluntas
            
             is
             
               plus
               quam
               voluntas
            
             ,
             more
             then
             a
             will
             :
             and
             in
             doing
             good
             ,
             
               bona
               voluntas
            
             is
             
               minus
               quam
               voluntas
            
             ,
             lesse
             then
             a
             will
             ,
             it
             deserves
             not
             to
             be
             called
             a
             will
             ;
             it
             is
             a
             
               volo
               ,
               nolo
            
             ,
             I
             will
             ,
             and
             I
             will
             not
             ,
             therefore
             it
             is
             expedient
             ,
             yea
             necessary
             to
             make
             vows
             thereby
             to
             settle
             and
             stablish
             our
             wills
             from
             starting
             back
             ,
             to
             strengthen
             our
             hearts
             in
             good
             ,
             and
             to
             confirm
             them
             against
             evil
             .
             Saint
             Augustine
             confutes
             those
             that
             think
             a
             man
             ought
             to
             do
             any
             thing
             upon
             a
             vow
             ,
             because
             a
             thing
             vowed
             becomes
             necessary
             ,
             whereby
             the
             person
             vowing
             is
             bound
             to
             perform
             ,
             and
             so
             the
             thing
             deserves
             lesse
             thanks
             ;
             but
             he
             answers
             it
             well
             .
             It
             is
             true
             indeed
             ,
             if
             it
             were
             an
             outward
             necessity
             imposed
             by
             others
             ,
             and
             not
             assumed
             by
             our selves
             ,
             it
             were
             something
             they
             said
             ,
             but
             concerning
             such
             a
             necessity
             as
             this
             ,
             he
             saith
             ,
             
               foelix
               necessitas
               ,
               quae
               compellit
            
             
             
               ad
               meliora
            
             ,
             it
             is
             a
             happy
             necessity
             which
             compells
             a
             man
             to
             the
             best
             things
             :
             and
             this
             necessity
             we
             impose
             upon
             our selves
             ,
             either
             
               voto
               simplici
            
             ,
             by
             a
             bare
             and
             solemne
             vow
             ,
             between
             God
             and
             our selves
             ,
             or
             
               voto
               solenni
            
             ,
             by
             a
             
             solemn
             vow
             before
             others
             ,
             as
             the
             resolution
             and
             stiffenesse
             of
             the
             sinner
             in
             evil
             ,
             makes
             his
             sin
             greater
             ;
             so
             our
             resolution
             in
             good
             ,
             binding
             our selves
             by
             vows
             not
             to
             go
             back
             ,
             makes
             our
             good
             deeds
             the
             better
             .
          
           
             3.
             
             As
             vows
             do
             strengthen
             and
             establish
             us
             in
             good
             ,
             so
             they
             make
             our
             deeds
             the
             more
             acceptable
             to
             God
             ;
             for
             what
             we
             do
             by
             a
             vow
             is
             become
             a
             sacrifice
             ,
             in
             pledging
             it
             to
             God
             ;
             and
             not
             onely
             so
             ,
             but
             besides
             the
             vow
             it self
             ,
             which
             is
             acceptable
             to
             God
             ,
             and
             the
             act
             or
             thing
             we
             vow
             ,
             which
             though
             it
             be
             of
             common
             or
             of
             civil
             use
             in
             it self
             ,
             yet
             by
             vowing
             it
             becomes
             sacred
             to
             God
             :
             besides
             this
             ,
             there
             is
             a
             sacrifice
             made
             to
             God
             of
             our
             freedom
             and
             liberty
             too
             ;
             yea
             ,
             of
             our
             very
             power
             ,
             which
             rests
             not
             any
             more
             in
             a
             mans
             self
             ,
             so
             as
             to
             do
             those
             acts
             which
             he
             pleases
             ;
             for
             he
             hath
             made
             over
             his
             liberty
             and
             power
             to
             God
             ,
             binding
             himself
             by
             his
             vow
             .
             It
             is
             certain
             ,
             that
             before
             a
             man
             vows
             ,
             he
             hath
             freedom
             and
             liberty
             ,
             as
             appears
             in
             Deuteronomy
             23.
             22.
             so
             that
             if
             he
             do
             not
             vow
             he
             sinneth
             not
             ,
             but
             after
             he
             hath
             vowed
             ,
             he
             hath
             bound
             himself
             ,
             so
             that
             he
             sins
             ,
             if
             he
             perform
             it
             not
             .
             And
             this
             is
             the
             property
             of
             good
             natures
             ,
             to
             limit
             themselves
             ,
             for
             
               pauciora
               licent
               illis
               ,
               quam
               ullis
               ,
               quibus
               licent
               omnia
            
             ;
             their
             liberty
             is
             lesse
             then
             any
             other
             mens
             ,
             that
             have
             liberty
             to
             do
             as
             they
             list
             :
             therefore
             the
             servants
             of
             God
             ,
             where
             they
             are
             let
             loose
             or
             at
             liberty
             ,
             therein
             they
             restrain
             themselves
             ;
             and
             this
             ,
             being
             in
             Gods
             service
             ,
             and
             for
             their
             own
             good
             ,
             is
             judged
             perfect
             liberty
             .
             And
             this
             is
             done
             in
             vows
             which
             are
             not
             to
             be
             imposed
             on
             us
             by
             others
             ,
             for
             that
             were
             contrary
             to
             the
             nature
             of
             a
             vow
             ,
             but
             to
             be
             freely
             assumed
             by
             our selves
             .
             And
             therefore
             ,
             if
             any
             think
             ,
             that
             because
             it
             is
             a
             matter
             of
             liberty
             to
             be
             free
             from
             vows
             ,
             that
             therefore
             Christians
             are
             now
             exempted
             from
             them
             ,
             he
             is
             cleerly
             confuted
             by
             these
             placcs
             ,
             in
             Esay
             19.
             21.
             and
             Nahum
             1.
             15.
             where
             it
             is
             foretold
             ,
             that
             the
             people
             
             of
             God
             shall
             perform
             their
             vows
             unto
             the
             Lord
             ;
             which
             places
             are
             applied
             by
             the
             
             Apostle
             to
             the
             times
             of
             the
             Gospel
             .
             Romans
             10.
             15.
             
             We
             finde
             likewise
             that
             in
             the
             
             Apostles
             times
             ,
             the
             consecrating
             of
             their
             possessions
             to
             common
             uses
             ,
             and
             laying
             the
             money
             in
             common
             at
             the
             Apostles
             feet
             ,
             which
             was
             nothing
             but
             the
             performing
             of
             a
             common
             vow
             .
             Thus
             far
             for
             the
             necessity
             of
             vows
             .
          
           
             Having
             seen
             the
             use
             of
             a
             vow
             ,
             let
             us
             likewise
             see
             what
             things
             God
             best
             accepts
             in
             a
             vow
             .
             And
             here
             we
             finde
             by
             the
             examples
             of
             Gods
             servants
             recorded
             in
             Scripture
             ,
             that
             a
             man
             may
             vow
             ,
             1.
             se
             ,
             himself
             ,
             2.
             suos
             ,
             his
             children
             ,
             3.
             sua
             ,
             his
             substance
             ,
             or
             things
             in
             his
             power
             .
             And
             first
             the
             servants
             of
             God
             did
             vow
             themselves
             to
             God
             in
             two
             cases
             .
          
           
             1.
             
             For
             humiliation
             after
             sin
             committed
             ,
             we
             make
             a
             vow
             and
             a
             binding
             oath
             to
             
             afflict
             the
             soul.
             It
             is
             called
             humbling
             of
             the
             soul
             ,
             by
             vowing
             some
             temporal
             affliction
             or
             penance
             for
             sin
             committed
             .
             I
             humbled
             my
             soul
             with
             fasting
             ,
             and
             I
             chastened
             
             my
             soul
             with
             fasting
             ,
             saith
             David
             ,
             and
             so
             for
             weeping
             .
             Every
             night
             (
             saith
             he
             )
             wash
             I
             my
             bed
             ,
             and
             water
             my
             couch
             with
             tears
             ,
             and
             I
             mingled
             my
             drink
             with
             weeping
             .
          
           
             2.
             
             For
             preparation
             ,
             and
             fitting
             the
             soul
             for
             Gods
             service
             ;
             or
             to
             enter
             upon
             a
             special
             calling
             or
             businesse
             ,
             as
             the
             Nazarites
             did
             keep
             themselves
             to
             a
             more
             strict
             rule
             
             of
             life
             ,
             before
             they
             devoted
             themselves
             to
             Gods
             service
             ,
             whence
             diverse
             fathers
             conclude
             ,
             that
             it
             grew
             to
             be
             afterward
             a
             holy
             and
             a
             solemn
             thing
             for
             any
             one
             ,
             before
             he
             gave
             himself
             to
             study
             ,
             and
             to
             enter
             into
             the
             Schools
             of
             the
             Prophets
             to
             separate
             himself
             by
             the
             vow
             of
             a
             Nazarite
             .
          
           
             2.
             
             We
             finde
             a
             man
             may
             vow
             ,
             not
             onely
             se
             ,
             but
             suos
             ,
             not
             himselself
             onely
             ,
             as
             in
             the
             former
             instances
             ,
             but
             his
             children
             to
             God
             also
             ,
             as
             Hannah
             vowed
             Samuel
             to
             
             God
             ;
             of
             such
             special
             vows
             for
             persons
             to
             the
             Lord
             ,
             we
             read
             what
             Laws
             were
             made
             
             Levit.
             27.
             2.
             
             These
             are
             personal
             vows
             .
          
           
             3.
             
             There
             is
             
               votum
               reale
            
             ,
             when
             a
             man
             vows
             sua
             ,
             his
             goods
             or
             estate
             ,
             or
             what
             is
             his
             ;
             so
             we
             may
             vow
             things
             real
             ,
             which
             are
             either
             1.
             
             
               Fractus
               labiorum
            
             the
             fruit
             of
             the
             lips
             ,
             as
             David
             did
             ,
             when
             he
             sung
             praises
             to
             the
             name
             of
             God
             ,
             that
             he
             might
             daily
             perform
             his
             vows
             .
             He
             saith
             the
             vows
             of
             God
             were
             upon
             him
             ,
             that
             is
             ,
             he
             had
             enjoyned
             
             himself
             a
             task
             concerning
             prayer
             and
             thanksgiving
             ,
             which
             he
             was
             daily
             to
             perform
             by
             vertue
             of
             his
             vow
             .
             Or
             2.
             
             Substantialia
             ,
             things
             out
             of
             our
             substance
             :
             as
             King
             David
             
             made
             a
             vow
             to
             build
             a
             Temple
             to
             God
             out
             of
             his
             means
             .
             Jacob
             (
             that
             made
             the
             first
             
             vow
             we
             read
             of
             )
             vowed
             tithes
             to
             God
             of
             his
             goods
             .
             We
             may
             vow
             houses
             ,
             lands
             ,
             
             and
             offerings
             ,
             either
             for
             the
             erecting
             or
             maintenance
             of
             Colledges
             ,
             or
             Hospitals
             ;
             
             for
             Seminaries
             of
             religion
             .
             So
             we
             read
             of
             offerings
             ,
             and
             free-gifts
             ,
             Exod
             36.
             3.
             
             
             And
             as
             we
             may
             vow
             our
             substance
             ,
             so
             a
             part
             of
             our
             time
             ,
             so
             many
             hours
             or
             dayes
             to
             Gods
             service
             :
             so
             the
             Jewes
             ,
             besides
             their
             sabbaths
             commanded
             ,
             they
             had
             also
             diesvotivos
             ,
             dayes
             consecrated
             to
             the
             service
             of
             God.
             These
             are
             the
             chief
             heads
             ,
             unto
             
             some
             of
             which
             all
             or
             most
             vows
             may
             be
             referred
             .
          
           
             Thus
             we
             see
             what
             it
             is
             to
             vow
             ;
             but
             now
             as
             we
             vow
             ,
             so
             we
             must
             reddere
             ,
             perform
             our
             vows
             .
             Nothing
             is
             more
             easie
             then
             to
             vow
             ,
             but
             it
             s
             not
             so
             easie
             to
             perform
             ;
             
             if
             a
             man
             be
             not
             master
             of
             his
             tongue
             .
             yet
             he
             will
             be
             of
             his
             purse
             ,
             as
             the
             proverb
             is
             ;
             and
             therefore
             though
             men
             vow
             readily
             ,
             yet
             they
             performe
             at
             leysure
             .
             Saint
             Augustine
             tells
             his
             hearers
             
               quia
               audivisti
               ,
               reddite
               ,
               non
               vis
               vovere
               ,
               modo
               voluisti
               vovere
               ,
            
             all
             the
             while
             we
             talked
             of
             promising
             ,
             you
             would
             vow
             ,
             but
             now
             we
             speak
             of
             performing
             ,
             you
             will
             not
             vow
             .
             But
             as
             it
             is
             no
             sinne
             not
             to
             vow
             ,
             but
             onely
             
               diminutio
               perfectionis
            
             ,
             alesse
             degree
             of
             perfection
             ;
             so
             on
             the
             other
             side
             ,
             if
             one
             vow
             and
             performs
             it
             not
             ,
             he
             sinnes
             grievously
             :
             and
             therefore
             the
             wiseman
             saith
             ,
             it
             were
             better
             never
             to
             vow
             ,
             then
             to
             vow
             and
             not
             to
             perform
             .
             It
             is
             a
             grosse
             deluding
             and
             scoffing
             at
             the
             divine
             Majestie
             ,
             not
             to
             keep
             promise
             with
             him
             .
             Therefore
             he
             tells
             
             us
             ,
             that
             to
             devoure
             holy
             things
             ,
             is
             destruction
             ,
             and
             after
             vows
             to
             make
             enquirie
             .
             Solomon
             speaks
             of
             those
             courtiers
             about
             him
             ,
             who
             would
             have
             had
             him
             to
             convert
             to
             other
             vses
             those
             great
             treasurs
             which
             David
             had
             vowed
             and
             laid
             up
             for
             the
             building
             of
             the
             Temple
             .
             Therefore
             for
             a
             man
             to
             vow
             any
             thing
             to
             God
             ,
             and
             not
             to
             perform
             his
             promise
             ,
             but
             to
             convert
             to
             other
             vses
             what
             was
             vo
             wed
             to
             God
             will
             proue
             a
             snare
             to
             him
             ,
             to
             choke
             and
             strangle
             his
             soul.
             
          
           
             To
             our
             vows
             then
             must
             be
             added
             performances
             ,
             and
             because
             the
             purpose
             of
             performance
             
             is
             but
             one
             of
             the
             conditions
             required
             in
             a
             vow
             ,
             therefore
             we
             will
             adde
             the
             rest
             ,
             which
             are
             these
             .
          
           
             1.
             
             For
             the
             person
             that
             vows
             ,
             he
             must
             be
             
               sui
               juris
            
             ,
             a
             person
             free
             in
             that
             he
             vows
             from
             the
             authority
             of
             another
             ,
             one
             that
             hath
             power
             in
             himself
             to
             make
             and
             perform
             a
             vow
             .
             A
             child
             under
             the
             power
             of
             a
             father
             ,
             a
             servant
             under
             the
             power
             of
             a
             master
             ,
             
             
             the
             woman
             under
             the
             power
             of
             the
             husband
             ,
             are
             not
             capable
             of
             making
             a
             vow
             
             without
             the
             consent
             of
             them
             under
             whom
             they
             are
             :
             and
             therfore
             under
             the
             Law
             ,
             the
             father
             might
             make
             voyd
             the
             vow
             of
             his
             daughter
             ,
             and
             the
             husband
             of
             the
             wife
             ,
             
             made
             without
             their
             consent
             ,
             either
             expresse
             or
             implicite
             .
             Nor
             have
             the
             man
             or
             woman
             in
             some
             cases
             power
             to
             make
             a
             vow
             without
             mutual
             consent
             .
             
               Continen
               〈◊〉
               et
               alia
            
             (
             saith
             Saint
             
               Augustine
               )
               vovenda
               non
               sunt
               a
               conjugatis
               nisi
               ex
               consensu
               &
               voluntate
               communi
               .
               Et
               si
               praepropere
               factum
               fuerit
               ,
               magis
               est
               corrigenda
               temeritas
               ,
               quam
               〈◊〉
               promissio
               .
            
             And
             
               Periculose
               promittitur
            
             (
             saith
             Saint
             Jerom
             )
             
               quod
               adhuc
               in
               alterius
               potestate
               est
               .
            
             Continency
             and
             such
             like
             things
             are
             not
             to
             be
             vowed
             by
             married
             persons
             but
             by
             common
             consent
             of
             both
             ;
             and
             if
             any
             thing
             be
             over
             hastily
             done
             in
             this
             kinde
             ,
             
             the
             rashnes
             must
             be
             corrected
             ,
             rather
             then
             the
             promise
             fulfilled
             .
             It
             is
             dangerous
             to
             promise
             that
             which
             is
             in
             another
             mans
             power
             .
          
           
             2.
             
             The
             vow
             it self
             must
             be
             possibile
             ,
             possible
             to
             be
             performed
             .
             As
             was
             said
             before
             of
             a
             promissory
             oath
             ,
             so
             in
             regard
             of
             the
             affinity
             we
             may
             say
             of
             a
             vow
             ,
             for
             the
             matter
             of
             it
             ,
             it
             must
             be
             possibilie
             and
             licitum
             ,
             1.
             possible
             for
             us
             ,
             and
             within
             our
             power
             .
             Now
             what
             is
             possibile
             ,
             and
             what
             impossibile
             ,
             may
             make
             a
             hard
             matter
             to
             define
             .
             And
             hence
             some
             disallow
             the
             vows
             made
             in
             former
             ages
             ,
             as
             not
             possible
             to
             be
             kept
             ,
             as
             to
             vow
             single
             life
             ,
             of
             which
             we
             may
             say
             ,
             that
             to
             say
             all
             may
             do
             it
             ,
             is
             dangerous
             ;
             so
             to
             say
             that
             none
             may
             do
             it
             ,
             is
             no
             lesse
             dangerous
             .
             We
             must
             therefore
             take
             heed
             ,
             that
             the
             Heathen
             man
             rise
             not
             up
             in
             judgement
             against
             us
             ,
             who
             said
             ,
             that
             
               Nolle
               in
               causa
               est
               ,
               cum
               non
               posse
               pretenditur
               ,
            
             the
             true
             cause
             is
             ,
             we
             will
             not
             ,
             when
             we
             pretend
             we
             cannot
             ;
             we
             say
             ,
             we
             have
             not
             the
             gift
             ,
             when
             as
             indeed
             we
             want
             another
             gift
             ,
             the
             gift
             of
             abstinence
             in
             meats
             and
             drinks
             ,
             which
             they
             had
             in
             former
             ages
             ,
             and
             thence
             came
             a
             general
             possibility
             for
             them
             to
             vow
             .
             But
             now
             in
             our
             dayes
             Tertullians
             saying
             may
             be
             verified
             ,
             that
             
               multivorantia
               &
               multinubentia
            
             must
             go
             together
             :
             because
             there
             are
             many
             feastings
             and
             drinkings
             there
             must
             be
             many
             marriages
             .
             The
             Heathen
             man
             said
             ,
             that
             
               libido
               est
               spuma
               ingluviei
            
             ,
             lust
             is
             the
             froth
             of
             gluttony
             .
             Therefore
             men
             must
             learn
             to
             abstain
             ,
             and
             then
             they
             cannot
             say
             they
             are
             unable
             to
             make
             this
             vow
             .
          
           
             3.
             
             Again
             ,
             the
             thing
             we
             vow
             must
             be
             licitum
             ,
             an
             unlawful
             thing
             is
             not
             to
             be
             
             vowed
             .
             such
             as
             was
             the
             vow
             of
             Michas
             mother
             ,
             of
             1100.
             pieces
             of
             silver
             ,
             for
             a
             
             graven
             and
             molten
             image
             .
             And
             Absoloms
             vow
             at
             Hebron
             ,
             to
             colour
             his
             treason
             
             against
             his
             father
             .
             And
             that
             of
             the
             Jews
             ,
             not
             to
             eat
             or
             drink
             ,
             till
             they
             had
             killed
             Saint
             
             Paul
             :
             for
             
               voverinon
               debet
               quod
               Deo
               〈◊〉
            
             ,
             we
             must
             not
             vow
             that
             which
             is
             displeasing
             to
             God
             ;
             for
             if
             God
             will
             not
             have
             it
             paid
             ,
             he
             would
             not
             have
             it
             vowed
             .
             Therefore
             Saint
             Isidore
             saith
             to
             such
             votaries
             ,
             
               In
               malis
               promissis
               rescinde
               fidem
               ,
               in
               turpi
               voto
               muta
               〈◊〉
            
             ;
             and
             Saint
             
               Jerom
               ,
               in
               vovendo
               suit
               stultus
               ;
               qui
               discretionem
               non
            
             
             
               adhibuit
               ,
               &
               in
               reddendo
               impius
               .
            
             And
             
               Quod
               incaute
               vovisti
               ,
               ne
               facias
            
             ;
             that
             is
             ,
             if
             the
             thing
             be
             sinful
             ;
             if
             it
             be
             onely
             against
             thy
             profit
             ,
             thou
             hast
             tied
             thy self
             to
             perform
             it
             .
             And
             Saint
             
               Augustine
               Injusta
               vincula
               rumpit
               justitia
            
             ,
             for
             it
             is
             
               impia
               promissio
               quae
               scelere
               impletur
            
             ,
             it
             s
             a
             wicked
             vow
             ,
             that
             ends
             and
             is
             performed
             in
             wickednes
             .
          
           
             4.
             
             It
             must
             also
             be
             
               Deo
               dignum
            
             ,
             a
             thing
             worthy
             of
             Gods
             acceptance
             .
             It
             must
             be
             no
             frivolous
             thing
             that
             we
             vow
             ,
             but
             such
             as
             may
             tend
             to
             his
             honour
             ,
             and
             our
             own
             good
             .
             We
             must
             promise
             
               rem
               gratam
            
             ,
             a
             thing
             acceptable
             to
             God
             ,
             els
             he
             will
             not
             vouchsafe
             to
             looke
             upon
             it
             ,
             no
             such
             frivolous
             thing
             ,
             as
             he
             that
             vowed
             the
             
             shaving
             of
             his
             head
             ,
             or
             he
             that
             eat
             the
             kernels
             and
             vowed
             to
             offer
             the
             shells
             to
             Jupiter
             .
          
           
             5.
             
             For
             the
             time
             of
             vowing
             ,
             it
             may
             be
             either
             in
             trouble
             or
             affliction
             ,
             or
             in
             tranquillo
             ,
             before
             deliverance
             ,
             or
             after
             ;
             before
             deliverance
             ,
             thereby
             the
             better
             to
             obtain
             it
             ,
             after
             ,
             to
             shew
             our
             thankfulnes
             for
             what
             we
             have
             received
             ;
             examples
             we
             have
             of
             both
             ,
             approved
             by
             God
             ;
             of
             the
             first
             in
             David
             ,
             I
             will
             pay
             my
             vows
             ,
             which
             I
             
             spake
             when
             I
             was
             in
             trouble
             .
             And
             of
             the
             Israelites
             in
             their
             distresse
             .
             And
             this
             kinde
             
             of
             vow
             we
             see
             is
             allowable
             :
             for
             God
             delivered
             David
             out
             of
             all
             his
             trouble
             ;
             and
             it
             is
             said
             in
             the
             text
             concerning
             the
             Israelites
             ,
             that
             the
             Lord
             heard
             the
             voice
             of
             Israel
             ,
             allowed
             of
             their
             vow
             .
             Of
             the
             other
             ,
             a
             vow
             of
             thankfullnes
             ,
             we
             have
             in
             the
             Marriners
             ,
             who
             after
             the
             storm
             was
             over
             ,
             offered
             sacrifices
             ,
             and
             vowed
             vows
             :
             so
             that
             in
             a
             storm
             ,
             and
             in
             a
             calm
             both
             in
             prosperity
             and
             adversity
             ,
             vows
             may
             be
             made
             the
             one
             is
             a
             kind
             of
             prayer
             ,
             obtaining
             help
             ,
             the
             other
             a
             part
             of
             thankfullnes
             for
             help
             obtained
             .
          
           
             6.
             
             As
             before
             we
             shewed
             ,
             the
             vow
             must
             be
             performed
             ,
             so
             it
             must
             be
             performed
             presently
             without
             delay
             .
             The
             vouendum
             must
             be
             with
             
               a
               reddendum
               &
               solvendum
            
             :
             for
             as
             we
             vow
             ,
             so
             we
             must
             be
             careful
             to
             perform
             with
             God
             what
             we
             vow
             .
             Saint
             Bernard
             saith
             
               Juste
               exigitur
               ad
               solvendum
               ,
               qui
               non
               cogitur
               ad
               vovendum
               .
               Vovete
               ,
            
             
             saith
             the
             Prophet
             David
             ;
             but
             what
             then
             ,
             is
             that
             all
             ?
             to
             vow
             with
             hope
             to
             be
             relieved
             onely
             ?
             no
             ,
             〈◊〉
             too
             ,
             be
             as
             willing
             to
             perform
             what
             thou
             hast
             vowed
             .
             Pay
             
             thy
             vows
             (
             saith
             he
             in
             another
             place
             )
             it
             is
             a
             due
             debt
             ,
             and
             by
             as
             strong
             a
             tie
             and
             bond
             as
             thou
             canst
             enter
             into
             .
             
               Hoc
               exigitur
               hoc
               〈◊〉
            
             ,
             saith
             Saint
             Augustine
             .
             It
             is
             
             and
             will
             be
             exacted
             ,
             for
             it
             is
             due
             debt
             .
             And
             pay
             it
             at
             the
             day
             .
             When
             thou
             hast
             vowed
             
             a
             vow
             unto
             the
             Lord
             ,
             defer
             not
             to
             pay
             it
             ,
             saith
             the
             Preacher
             .
             The
             flesh
             of
             the
             
             peace
             offering
             must
             be
             eaten
             the
             same
             day
             that
             it
             is
             offered
             ,
             nothing
             must
             be
             left
             till
             the
             morrow
             :
             and
             in
             the
             Nazarites
             vow
             ,
             if
             any
             were
             defiled
             during
             the
             time
             of
             his
             separation
             ,
             the
             priest
             must
             offer
             a
             sinne
             offering
             and
             a
             peace
             offering
             ,
             and
             he
             must
             hallow
             his
             head
             the
             same
             day
             .
             It
             is
             better
             thou
             shouldest
             not
             vow
             ,
             then
             that
             thou
             shouldest
             vow
             and
             not
             pay
             it
             .
             The
             reason
             he
             gives
             is
             ,
             for
             God
             delighteth
             not
             in
             the
             sacrifice
             of
             fooles
             ,
             pay
             therefore
             that
             thou
             hast
             vowed
             .
             You
             see
             still
             ,
             it
             is
             a
             payment
             ,
             not
             a
             gift
             ;
             and
             it
             is
             such
             a
             folly
             not
             to
             pay
             ,
             as
             a
             mounts
             to
             a
             grosse
             abuse
             of
             Gods
             name
             ,
             and
             a
             scoffing
             at
             his
             most
             blessed
             and
             sacred
             majesty
             .
             Saint
             Augustine
             shall
             end
             this
             point
             .
             
               Sunt
               quaedam
               ,
               quae
               etiam
               non
               voventes
               debemus
               :
               qnaedam
               etiam
               ,
               quae
               nisi
               voverimus
               non
               debemus
            
             
             
               sed
               postquam
               ea
               Domino
               promisimus
               ,
               〈◊〉
               reddere
               constringimur
               .
            
          
           
             I
             will
             onely
             adde
             one
             thing
             ;
             we
             must
             not
             come
             short
             in
             our
             payment
             .
             God
             
             wil
             take
             no
             composition
             in
             this
             kinde
             :
             we
             must
             not
             so
             much
             as
             vary
             in
             our
             payment
             ,
             not
             alter
             nor
             change
             a
             good
             for
             a
             bad
             :
             we
             must
             rather
             adde
             then
             detract
             ,
             if
             we
             mean
             to
             have
             our
             bond
             ,
             our
             vow
             cancelled
             .
             So
             much
             for
             vows
             .
          
        
         
           
           
             CHAP.
             V.
             
          
           
             
               Of
               glorifying
               Gods
               name
               from
               the
               heart
               .
               The
               means
               of
               glorifying
               it
               .
               The
               signes
               .
               Of
               causing
               others
               to
               glorifie
               it
               .
               The
               second
               part
               of
               this
               precept
               ,
               the
               Commination
               .
               Reasons
               why
               such
               a
               threatening
               is
               here
               denounced
               .
               Gods
               punishing
               the
               breach
               of
               this
               Commandment
               by
               visible
               judgements
               .
               God
               is
               jealous
               of
               his
               name
               .
            
          
           
             VVE
             come
             now
             from
             the
             things
             commanded
             and
             forbidden
             in
             this
             precept
             ,
             and
             the
             Homogeneall
             duties
             ,
             which
             are
             included
             in
             the
             first
             and
             second
             rule
             of
             expounding
             the
             Law
             ,
             〈◊〉
             the
             other
             rules
             ,
             which
             here
             also
             take
             place
             .
          
           
             For
             the
             third
             rule
             ,
             that
             the
             Law
             is
             spiritually
             to
             be
             understood
             ,
             so
             this
             Law
             of
             hallowing
             Gods
             name
             must
             be
             expounded
             ,
             we
             must
             do
             all
             from
             the
             heart
             .
             Though
             the
             name
             be
             the
             object
             of
             speech
             ,
             yet
             all
             our
             vsing
             of
             Gods
             name
             ,
             by
             swearing
             ,
             vowing
             ,
             praising
             ,
             or
             speaking
             of
             it
             ,
             must
             come
             from
             the
             heart
             ;
             otherwise
             we
             are
             all
             in
             the
             number
             of
             those
             that
             draw
             neer
             to
             God
             with
             their
             lips
             ,
             but
             their
             hearts
             are
             far
             off
             ;
             by
             this
             means
             perverting
             the
             order
             in
             Gods
             worship
             .
             where
             the
             heart
             must
             come
             first
             ,
             and
             the
             lips
             attend
             it
             .
             Saint
             Augustine
             in
             his
             confessions
             saith
             
               Flete
               mecum
               fratres
               ,
               &
               flete
               pro
               me
               ,
            
             weep
             with
             me
             ,
             brethren
             ,
             and
             weep
             for
             me
             .
             Now
             what
             was
             it
             for
             which
             he
             desires
             them
             to
             weep
             ?
             in
             the
             same
             place
             he
             declares
             ,
             that
             in
             singing
             Psalms
             in
             the
             Church
             ,
             
               Animus
               magis
               erat
               ad
               cantum
               ,
               quam
               adid
               quod
               〈◊〉
               ,
            
             his
             minde
             was
             more
             upon
             the
             tune
             ,
             then
             upon
             the
             matter
             ;
             which
             he
             confesleth
             to
             be
             a
             great
             sinne
             .
             For
             holy
             exercises
             performed
             to
             God
             with
             the
             mouth
             ,
             and
             without
             the
             heart
             ,
             when
             there
             is
             nothing
             but
             a
             noise
             ,
             are
             but
             as
             the
             crackling
             of
             thorns
             under
             a
             pot
             ,
             which
             make
             a
             noise
             ;
             but
             heat
             little
             :
             neverthelesse
             he
             approved
             not
             this
             infirmity
             in
             himself
             ;
             for
             as
             he
             saith
             further
             ,
             
               it
               a
               saepe
               facio
               non
               sentiens
               ,
               sed
               postquam
               feci
               sentio
               ,
            
             I
             do
             so
             often
             ,
             and
             perceive
             it
             not
             ,
             but
             after
             I
             have
             done
             it
             ,
             I
             perceive
             and
             feel
             it
             .
             And
             it
             were
             to
             be
             wished
             ,
             that
             we
             could
             have
             the
             like
             feeling
             and
             sence
             of
             our
             failings
             in
             this
             kinde
             ;
             this
             would
             be
             a
             good
             step
             to
             amendment
             ,
          
           
             According
             to
             the
             fourth
             rule
             ,
             the
             means
             are
             to
             be
             considered
             of
             glorifying
             
             the
             name
             of
             God
             ,
             whether
             by
             praying
             God
             ,
             swearing
             by
             him
             ,
             or
             vowing
             to
             him
             .
             The
             means
             or
             motives
             to
             make
             us
             glorify
             his
             name
             ,
             are
             1.
             
             To
             consider
             how
             God
             hath
             magnified
             our
             names
             ,
             by
             registring
             them
             in
             the
             book
             of
             life
             ;
             and
             not
             onely
             this
             to
             make
             our
             names
             glorious
             in
             the
             life
             to
             come
             ,
             but
             even
             in
             this
             world
             ,
             we
             are
             called
             by
             his
             name
             ,
             and
             he
             by
             ours
             ,
             we
             are
             his
             ,
             and
             he
             is
             ours
             .
             He
             is
             not
             a
             shamed
             to
             be
             called
             
               Deus
               noster
            
             ,
             our
             God
             ,
             to
             take
             our
             name
             upon
             him
             ,
             that
             we
             should
             not
             be
             ashamed
             of
             his
             name
             :
             thus
             he
             exalts
             and
             honours
             our
             name
             ,
             therefore
             we
             should
             exalt
             and
             honour
             his
             .
          
           
             2.
             
             A
             second
             means
             is
             to
             keep
             a
             catalogue
             of
             the
             famous
             acts
             of
             God
             ,
             both
             of
             judgments
             and
             mercies
             whereby
             we
             may
             be
             stirred
             up
             to
             glorifie
             his
             name
             .
             Those
             that
             were
             done
             before
             our
             times
             ,
             we
             either
             doubt
             of
             them
             ,
             or
             think
             they
             belong
             not
             to
             us
             ,
             or
             that
             God
             had
             glory
             and
             praise
             enough
             in
             those
             dayes
             ,
             and
             that
             they
             are
             of
             little
             use
             to
             us
             .
             Therefore
             the
             counsel
             of
             devout
             men
             hath
             been
             ,
             that
             is
             ,
             the
             men
             of
             God
             of
             old
             ,
             
               Nathan
               ,
               Gad
            
             ,
             and
             other
             children
             of
             the
             Prophets
             ,
             every
             one
             had
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               verba
               dierum
            
             ,
             their
             Chronicles
             or
             Annals
             ,
             or
             Diaries
             from
             the
             beginning
             of
             their
             times
             ,
             wherein
             for
             their
             own
             remembrance
             ,
             they
             kept
             catalogues
             of
             the
             visible
             judgements
             of
             God
             upon
             his
             enemies
             ,
             and
             of
             his
             mercies
             towards
             his
             children
             ;
             that
             so
             they
             might
             the
             morereverence
             him
             :
             so
             should
             we
             keep
             memorials
             of
             the
             remarkable
             passages
             of
             his
             providence
             to
             our selves
             and
             others
             ,
             of
             his
             judgments
             and
             mercies
             ,
             thereby
             to
             stir
             us
             up
             to
             glorifie
             his
             name
             the
             better
             ;
             and
             that
             by
             comparing
             one
             with
             another
             ,
             one
             shall
             not
             be
             an
             impediment
             to
             another
             ,
             neither
             those
             that
             were
             before
             us
             shall
             seem
             incredible
             ,
             when
             we
             see
             the
             like
             done
             in
             our
             dayes
             ;
             nor
             those
             in
             our
             dayes
             seem
             strange
             ,
             because
             the
             like
             was
             done
             before
             .
          
           
             3.
             
             A
             third
             is
             ,
             to
             use
             thatart
             and
             dexterity
             which
             was
             in
             Christ
             and
             his
             servants
             ,
             whereby
             they
             invred
             themselves
             to
             take
             occasion
             from
             every
             action
             or
             creature
             they
             saw
             ,
             to
             raise
             matter
             of
             glory
             to
             God
             ;
             that
             nothing
             could
             be
             done
             ,
             or
             spoken
             ;
             
             or
             heard
             of
             but
             they
             would
             make
             use
             of
             it
             ,
             thereby
             to
             return
             glory
             to
             God
             :
             a
             Christ
             ,
             upon
             occasion
             of
             the
             brightnes
             of
             the
             Sun
             ,
             when
             he
             was
             early
             in
             the
             Temple
             ,
             took
             occasion
             to
             fall
             into
             a
             discourse
             of
             the
             spiritual
             light
             of
             the
             world
             ,
             viz.
             himself
             ,
             and
             the
             natural
             darknes
             of
             man
             ;
             and
             upon
             enquirie
             of
             his
             followers
             ,
             how
             
             he
             came
             to
             the
             other
             side
             of
             the
             sea
             and
             upon
             his
             answer
             ,
             that
             they
             sought
             him
             rather
             for
             his
             loaves
             ,
             for
             another
             dinner
             ,
             then
             for
             the
             miracle
             they
             saw
             ;
             and
             upon
             
             mentioning
             of
             Manna
             ,
             he
             takes
             occasion
             to
             enter
             into
             that
             large
             and
             excellent
             sermon
             of
             the
             Eucharist
             ,
             and
             the
             bread
             of
             life
             .
             But
             most
             notably
             in
             the
             fourteenth
             of
             
               S.
               Luke
            
             ,
             where
             at
             one
             dinner
             ,
             he
             takes
             occasion
             ,
             1.
             from
             the
             striving
             of
             the
             guests
             for
             the
             upper
             places
             .
             2.
             
             From
             their
             inviting
             rich
             men
             rather
             then
             the
             poor
             .
             3.
             
             From
             one
             at
             the
             table
             that
             said
             ,
             blessed
             is
             he
             that
             eateth
             bread
             in
             the
             kingdom
             of
             God
             ;
             he
             takes
             occasion
             ,
             I
             say
             ,
             to
             enter
             into
             three
             very
             〈◊〉
             exhortations
             and
             admonitions
             tending
             much
             to
             the
             glory
             of
             God.
             So
             the
             Prophet
             Esay
             going
             down
             to
             the
             vineyards
             ,
             Jeremie
             going
             into
             the
             potters
             shop
             ,
             Saint
             Paul
             from
             the
             altar
             at
             Athens
             set
             up
             to
             the
             unknown
             God
             ;
             they
             take
             occasion
             ,
             the
             Prophets
             to
             convince
             the
             Jews
             ,
             and
             Saint
             Paul
             to
             convert
             the
             Gentiles
             .
             Thus
             when
             we
             shall
             studie
             to
             atain
             to
             this
             art
             ,
             by
             daily
             practise
             we
             may
             come
             to
             that
             aptnes
             ,
             that
             nothing
             can
             be
             offered
             ,
             but
             some
             wholsome
             meditation
             may
             be
             drawn
             from
             it
             ,
             whereby
             God
             may
             be
             daily
             glorified
             .
          
           
             4.
             
             A
             fourth
             means
             to
             glorifie
             his
             name
             ,
             is
             a
             reverend
             vsage
             not
             onely
             of
             his
             name
             ,
             but
             of
             his
             word
             ,
             which
             he
             hath
             given
             us
             as
             a
             means
             to
             glorifie
             his
             name
             ,
             for
             therefore
             is
             his
             word
             called
             his
             name
             ,
             as
             when
             Saint
             Paul
             is
             said
             to
             carry
             the
             name
             of
             Christ
             before
             the
             Gentiles
             ,
             that
             is
             ,
             in
             the
             judgement
             of
             the
             best
             expositors
             ,
             
             his
             word
             ,
             and
             the
             Prophet
             saith
             ,
             They
             shall
             walk
             up
             and
             down
             in
             the
             name
             
             of
             the
             Lord
             ,
             that
             is
             ,
             in
             his
             word
             .
             His
             word
             is
             the
             special
             means
             to
             magnifie
             his
             name
             his
             name
             is
             in
             a
             special
             manner
             printed
             upon
             it
             .
             Therefore
             that
             abominable
             and
             cursed
             practise
             of
             sundry
             ungracious
             persons
             ,
             of
             applying
             sundry
             sentences
             of
             his
             holy
             word
             to
             prophane
             libells
             and
             jests
             ,
             is
             condemned
             and
             anathematized
             by
             all
             the
             sacred
             councells
             in
             former
             times
             ,
             yea
             ,
             even
             by
             the
             councel
             of
             Trent
             it self
             .
             What
             shall
             we
             say
             saith
             Saint
             Augustine
             ,
             but
             that
             these
             men
             put
             themselves
             in
             a
             way
             ,
             by
             disesteeming
             Gods
             word
             ,
             to
             have
             a
             sleight
             esteeme
             of
             his
             name
             ,
             and
             by
             abasing
             and
             prophaning
             his
             word
             ,
             to
             come
             to
             abuse
             and
             blaspheme
             his
             name
             .
          
           
             According
             to
             the
             fifth
             rule
             ,
             the
             signes
             of
             glorifying
             Gods
             name
             ,
             come
             in
             the
             next
             
             place
             ;
             which
             may
             be
             taken
             from
             the
             consideration
             of
             what
             it
             is
             compared
             to
             .
             
             We
             shewed
             before
             ,
             that
             to
             take
             his
             name
             was
             vsed
             in
             a
             double
             sence
             ,
             either
             as
             a
             burden
             ,
             or
             as
             a
             standard
             or
             a
             glorious
             thing
             :
             to
             take
             it
             as
             a
             burden
             
               in
               necessariis
            
             ;
             in
             case
             of
             necessity
             ,
             by
             an
             oath
             ,
             but
             when
             our
             necessity
             is
             not
             urged
             but
             Gods
             glory
             ,
             then
             we
             take
             it
             up
             as
             a
             Banner
             or
             standard
             ;
             and
             so
             by
             the
             behaviour
             of
             men
             towards
             that
             ,
             we
             may
             know
             ,
             whether
             we
             stand
             rightly
             affected
             towards
             Gods
             name
             .
          
           
             1.
             
             In
             the
             Host
             ,
             they
             followed
             the
             standard
             ,
             they
             stood
             still
             when
             it
             stood
             ,
             and
             moved
             when
             it
             moved
             :
             so
             here
             ,
             if
             we
             make
             Gods
             name
             and
             glory
             our
             standard
             ,
             we
             stand
             affected
             ,
             in
             our
             actions
             ,
             meditations
             ,
             and
             enterprises
             ,
             to
             go
             so
             far
             as
             Gods
             glory
             calls
             ,
             and
             no
             further
             ;
             to
             be
             lead
             by
             it
             ,
             to
             go
             when
             it
             goes
             ,
             and
             to
             stand
             when
             it
             stands
             ;
             and
             this
             when
             flesh
             and
             blood
             ,
             and
             worldly
             powers
             and
             reasons
             would
             allure
             us
             to
             the
             contrary
             .
             If
             his
             glory
             commands
             all
             our
             actions
             ,
             it
             s
             a
             good
             signe
             we
             ayme
             at
             the
             glory
             of
             his
             name
             ,
             whereas
             many
             ,
             when
             Gods
             glory
             bids
             stand
             ,
             they
             go
             and
             when
             that
             calls
             back
             ,
             go
             further
             ;
             and
             when
             it
             calls
             on
             them
             to
             go
             ,
             they
             sit
             still
             .
          
           
             2.
             
             It
             was
             a
             part
             of
             the
             Roman
             and
             Graecian
             discipline
             among
             the
             souldiers
             ,
             when
             they
             entered
             into
             the
             camp
             ,
             they
             sware
             ,
             
               Pugnabo
               &
               solus
               ,
               et
               cum
               aliis
               ,
            
             they
             would
             fight
             for
             their
             banner
             alone
             ,
             and
             with
             company
             :
             now
             this
             applied
             shews
             ,
             that
             the
             greatest
             part
             of
             the
             world
             doth
             not
             seek
             his
             glory
             ,
             for
             it
             is
             
               cum
               aliis
            
             ,
             that
             gets
             God
             the
             glory
             ,
             
               a
               solis
            
             he
             shall
             have
             little
             .
             If
             the
             rest
             shrink
             away
             ,
             there
             are
             few
             that
             will
             keep
             that
             part
             of
             the
             oath
             to
             stand
             soil
             by
             the
             standard
             ,
             when
             the
             Realm
             shall
             run
             to
             Apostacie
             .
          
           
             3.
             
             Thirdly
             whosoever
             belonged
             to
             our
             standard
             ,
             and
             had
             once
             professed
             himself
             of
             that
             band
             ,
             it
             was
             present
             death
             ,
             if
             he
             had
             either
             in
             his
             mouth
             
               hostile
               symbolum
            
             ,
             or
             about
             him
             
               hostilem
               〈◊〉
            
             ,
             if
             he
             had
             either
             the
             enemies
             watch-word
             or
             the
             enemies
             
             badg
             ,
             it
             was
             death
             .
             Now
             if
             we
             apply
             this
             ,
             we
             may
             see
             there
             are
             many
             among
             us
             ,
             that
             in
             their
             outwad
             carriage
             professe
             to
             fight
             under
             Christs
             banner
             ,
             yet
             their
             actions
             ,
             their
             apparel
             &c.
             are
             
               T
               〈◊〉
               〈◊〉
            
             ,
             badges
             of
             the
             enemie
             ,
             and
             their
             speeches
             are
             the
             right
             watch-word
             of
             the
             Devil
             ,
             worldly
             speeches
             ,
             and
             worldly
             signs
             ,
             which
             we
             daily
             wear
             ,
             do
             prove
             ,
             that
             we
             do
             
               carni
               et
               sanguini
               militari
            
             ,
             fight
             for
             flesh
             and
             blood
             ,
             and
             not
             for
             Gods
             glory
             .
          
           
             4.
             
             The
             fourth
             signe
             is
             the
             perishing
             of
             a
             righteous
             man
             in
             his
             righteousnes
             to
             die
             for
             the
             name
             of
             God.
             It
             was
             the
             manner
             of
             the
             Lacedemonians
             at
             the
             delivery
             of
             the
             standard
             to
             say
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             either
             bring
             this
             home
             ,
             or
             be
             brought
             home
             upon
             it
             .
             So
             when
             Gods
             gives
             us
             his
             name
             ,
             we
             must
             fight
             for
             it
             ,
             and
             either
             bring
             it
             home
             ,
             or
             be
             brought
             home
             upon
             it
             ;
             we
             must
             confesse
             the
             name
             of
             Christ
             ,
             and
             either
             bring
             this
             shield
             of
             faith
             sound
             to
             God
             ,
             or
             die
             for
             it
             ,
             rather
             then
             lose
             it
             ,
             as
             Saint
             Paul
             was
             resolved
             ,
             who
             said
             ,
             
               he
               was
               ready
               not
               onely
               to
               be
               bound
               at
               Ierusalem
               ,
               but
               to
               die
               for
               the
               name
               of
               Jesus
               .
            
          
           
             The
             sixt
             rule
             requires
             ,
             that
             not
             onely
             we
             gloryfie
             his
             name
             our selves
             ,
             but
             that
             we
             procure
             others
             to
             do
             it
             ,
             our
             speech
             must
             be
             such
             ,
             
               as
               may
               minister
               grace
               to
               the
               hearers
               ,
            
             such
             for
             which
             they
             may
             glorifie
             God
             ,
             and
             not
             our
             speech
             onely
             ,
             but
             our
             works
             too
             as
             our
             Saviour
             exhorts
             ,
             
               that
               when
               men
               see
               our
               good
               works
               ,
               they
               may
               glorify
               our
               father
               which
               is
               in
               heaven
               ,
            
             otherwise
             if
             our
             lives
             be
             unreformed
             ,
             
               we
               cause
               the
               name
               of
               God
               to
               be
               evil
               spoken
               of
               and
               blasphemed
               ,
            
             we
             open
             the
             mouthes
             of
             wicked
             men
             ,
             and
             make
             them
             say
             ,
             the
             words
             we
             professe
             hath
             no
             power
             ,
             our
             religion
             is
             a
             doctrine
             of
             licentiousnes
             ,
             in
             which
             the
             power
             of
             Godlines
             doth
             not
             appear
             .
             And
             thus
             much
             for
             the
             first
             part
             of
             this
             commandment
             ,
             The
             Prohibition
             .
          
           
             The
             second
             part
             of
             this
             precept
             is
             the
             Commination
             ,
             or
             penalty
             threatened
             ,
             
               God
               will
               not
               hold
               him
               guiltlesse
               &c.
               
            
          
           
             And
             here
             in
             the
             last
             place
             comes
             the
             penalty
             ,
             or
             commination
             ,
             for
             breach
             of
             this
             
             Comma
             ndment
             .
             In
             the
             first
             place
             it
             is
             worth
             the
             observing
             ,
             that
             God
             useth
             the
             Idiome
             or
             stile
             of
             a
             court
             of
             Assise
             in
             this
             commination
             ,
             and
             well
             may
             he
             do
             it
             ,
             for
             he
             ever
             keeps
             an
             assise
             ,
             and
             delinquents
             of
             all
             sorts
             are
             arraigned
             continually
             ,
             and
             amongst
             them
             ,
             those
             that
             take
             his
             name
             in
             vain
             :
             and
             that
             before
             him
             (
             the
             judge
             )
             their
             consciences
             ,
             and
             the
             devil
             accusing
             them
             at
             the
             bar
             of
             his
             justice
             ;
             where
             the
             evidence
             will
             be
             so
             cleare
             against
             them
             ,
             as
             he
             cannot
             but
             pronounce
             them
             guilty
             .
          
           
             As
             in
             the
             second
             commandment
             God
             addes
             a
             threatening
             to
             the
             children
             as
             well
             as
             to
             the
             parents
             ,
             to
             the
             third
             and
             fourth
             generation
             ,
             to
             meet
             with
             that
             argument
             which
             some
             men
             might
             have
             for
             falling
             down
             before
             an
             Idol
             ,
             when
             it
             is
             commanded
             by
             authority
             ,
             they
             will
             rather
             change
             their
             religion
             ,
             then
             run
             a
             hazzard
             of
             undoing
             themselves
             and
             their
             children
             ,
             and
             bringing
             them
             to
             beggery
             ,
             God
             meets
             with
             them
             ,
             and
             tells
             them
             ,
             neither
             they
             nor
             their
             children
             shall
             save
             any
             thing
             that
             way
             ,
             but
             fare
             the
             worse
             ,
             for
             I
             will
             visit
             saith
             he
             ,
             this
             sinne
             upon
             the
             third
             and
             fourth
             generation
             :
             so
             here
             inthis
             commandment
             he
             annexes
             a
             penalty
             to
             meet
             with
             the
             sinne
             ,
             because
             some
             men
             may
             think
             they
             may
             get
             some
             great
             gain
             ,
             or
             profit
             somtimes
             by
             swearing
             falsly
             ,
             therefore
             God
             sets
             a
             great
             penalty
             upon
             this
             sinne
             ,
             to
             let
             them
             know
             ,
             they
             shall
             gain
             nothing
             by
             the
             bargain
             .
             Here
             is
             a
             
               Frustra
               quod
               non
               erit
               frustra
            
             ,
             a
             taking
             of
             Gods
             name
             in
             vain
             ,
             which
             will
             not
             prove
             in
             vain
             ,
             for
             he
             will
             come
             in
             judgement
             against
             them
             ,
             when
             men
             think
             to
             save
             themselves
             from
             some
             danger
             by
             taking
             Gods
             name
             in
             vain
             ,
             they
             shall
             finde
             ,
             that
             that
             shall
             be
             their
             destruction
             ,
             which
             they
             thought
             would
             preserve
             them
             .
          
           
             2.
             
             Again
             
               vbi
               lapsus
               est
               in
               proclivi
            
             ,
             where
             one
             is
             apt
             to
             fall
             ,
             as
             here
             because
             the
             tongue
             ,
             as
             Saint
             Augustine
             saith
             ,
             
               〈◊〉
               est
               in
               vdo
            
             ,
             is
             placed
             in
             a
             glib
             or
             slippery
             place
             ,
             therefore
             God
             sets
             a
             lock
             upon
             our
             lips
             ,
             to
             keep
             the
             door
             of
             our
             mouth
             ,
             
             which
             lock
             is
             this
             threatening
             ,
             
               Thou
               shalt
               not
               be
               held
               guiltlesse
               ,
            
             If
             we
             take
             his
             name
             in
             vain
             ,
             that
             is
             ,
             If
             we
             take
             upon
             us
             the
             name
             of
             Christians
             ,
             and
             have
             onely
             a
             bare
             profession
             ,
             we
             frustrate
             Gods
             name
             ,
             for
             
               every
               one
               that
               calls
               upon
               the
               name
            
             of
             
               Christ
               ,
               must
               depart
               from
               iniquity
            
             ;
             otherwise
             it
             may
             be
             said
             to
             us
             ,
             as
             the
             Psalmist
             speaks
             
               I
               said
               unto
               the
               fools
               deal
               not
               so
               madly
               ,
               and
               to
               the
               ungodly
               set
               not
               up
               your
               horns
               on
               high
               .
            
          
           
           
             If
             you
             take
             upon
             you
             any
             other
             name
             ;
             if
             you
             defend
             not
             his
             word
             ,
             or
             defend
             any
             thing
             opposite
             to
             it
             ;
             if
             in
             disputations
             you
             maintain
             false
             doctrine
             ;
             if
             in
             your
             speech
             you
             bury
             the
             name
             of
             God
             ,
             not
             making
             mention
             of
             it
             ;
             or
             if
             you
             talk
             of
             it
             foolishly
             and
             vainly
             without
             fear
             and
             reverence
             ;
             if
             in
             your
             talk
             you
             forget
             God
             ,
             or
             speak
             evil
             of
             his
             name
             ,
             by
             murmuring
             at
             his
             judgements
             on
             your selves
             ,
             or
             envying
             his
             mercies
             upon
             others
             ;
             if
             when
             you
             should
             blesse
             his
             name
             ,
             you
             take
             it
             and
             apply
             it
             to
             witchcraft
             and
             sorceries
             ,
             or
             to
             prophane
             jesting
             and
             scoffing
             ;
             if
             when
             you
             should
             blesse
             others
             ,
             you
             make
             use
             of
             it
             to
             curse
             them
             by
             it
             ;
             if
             in
             swearing
             you
             take
             it
             in
             vain
             ;
             if
             you
             vow
             to
             him
             and
             perform
             not
             ;
             if
             by
             any
             of
             these
             wayes
             you
             pollute
             his
             name
             ;
             Consider
             what
             follows
             ,
             
               God
               will
               not
               hold
               you
               guiltlesse
               .
            
          
           
             3.
             
             And
             it
             is
             he
             or
             none
             that
             must
             punish
             this
             sin
             ,
             God
             will
             not
             hold
             you
             guiltlesse
             ,
             for
             the
             world
             will
             hold
             you
             guiltlesse
             ,
             little
             or
             no
             punishment
             is
             inflicted
             by
             men
             for
             taking
             Gods
             name
             .
             If
             any
             impair
             another
             mans
             name
             ,
             he
             may
             have
             better
             remedie
             for
             it
             ,
             then
             if
             the
             name
             of
             God
             be
             blasphemed
             ;
             therefore
             because
             Gods
             name
             is
             not
             so
             much
             regarded
             by
             mans
             Law
             ,
             God
             himself
             providing
             for
             it
             ,
             you
             shall
             not
             go
             scot-free
             ,
             if
             you
             abuse
             my
             name
             .
             The
             Lord
             will
             take
             the
             matter
             into
             his
             own
             hands
             ,
             because
             men
             regard
             it
             so
             little
             .
          
           
             Not
             to
             be
             held
             guiltlesse
             is
             the
             threatning
             .
             But
             who
             is
             he
             there
             that
             shall
             not
             fall
             into
             intollerable
             and
             endlesse
             trouble
             ,
             if
             God
             hold
             him
             not
             guiltlesse
             ,
             for
             every
             man
             is
             guilty
             before
             God
             :
             but
             wheras
             for
             sins
             of
             infirmity
             and
             ignorance
             ,
             though
             a
             man
             be
             guilty
             ,
             and
             contract
             a
             guilt
             upon
             him
             ,
             yet
             God
             holds
             him
             not
             guilty
             ,
             but
             pardons
             it
             upon
             a
             general
             repentance
             ;
             for
             this
             sin
             of
             taking
             Gods
             name
             in
             vain
             ,
             he
             will
             not
             remit
             the
             guilt
             ,
             but
             he
             will
             hold
             him
             guilty
             ;
             for
             other
             sins
             the
             guilt
             is
             more
             easily
             taken
             away
             :
             
               hic
               est
               totus
               fructus
               ,
               ut
               auferatur
               peccatum
               ,
               this
               is
               all
               the
               fruit
               ,
               the
               taking
               away
               of
               sin
            
             ;
             as
             the
             Prophet
             speaks
             ,
             else
             we
             were
             of
             all
             men
             most
             miserable
             ;
             but
             by
             this
             sinne
             there
             is
             a
             special
             guilt
             contracted
             which
             is
             not
             easily
             taken
             off
             .
          
           
             
               God
               will
               not
               hold
               him
               guiltlesse
               ,
            
             he
             will
             punish
             him
             both
             in
             this
             life
             ,
             and
             in
             the
             
             life
             to
             come
             :
             for
             Gods
             threatnings
             extend
             to
             both
             ,
             and
             there
             is
             no
             precept
             given
             by
             God
             ,
             for
             breach
             whereof
             so
             many
             threatnings
             are
             denounced
             ,
             and
             so
             many
             fearful
             judgements
             executed
             in
             all
             ages
             .
          
           
             The
             Blasphemer
             was
             to
             be
             stoned
             by
             Gods
             appointment
             under
             the
             Law.
             
             
          
           
             And
             in
             another
             place
             ,
             a
             curse
             was
             laid
             upon
             the
             perjured
             woman
             ,
             
               which
               would
               make
            
             
             
               her
               thigh
               to
               rot
               ,
               and
               her
               belly
               to
               swell
               .
            
          
           
             In
             the
             Prophet
             ,
             there
             is
             
               a
               flying
               book
               against
               false
               swearers
               ,
               and
               their
               houses
               to
               consume
               ,
            
             
             
               the
               posts
               ,
               timber
               ,
               stones
               and
               all
               .
            
          
           
             Neither
             hath
             God
             punished
             onely
             private
             persons
             ,
             but
             whole
             nations
             for
             this
             sin
             .
             
             He
             sent
             a
             famine
             in
             Israel
             ,
             for
             breaking
             the
             oath
             with
             the
             Gibeonites
             .
          
           
             Saul
             for
             not
             calling
             on
             the
             name
             of
             God
             ,
             but
             consulting
             with
             witches
             ,
             was
             suffered
             
             to
             kill
             himself
             ,
             having
             first
             seen
             his
             people
             overcome
             ,
             and
             his
             children
             〈◊〉
             .
          
           
             Sennacherib
             for
             blaspheming
             the
             name
             of
             the
             living
             God
             ,
             after
             his
             army
             was
             
             overcome
             ,
             was
             slain
             by
             his
             own
             sons
             .
             God
             sent
             destruction
             and
             captivity
             upon
             a
             
             whole
             land
             for
             this
             sin
             .
          
           
             
               Ahab
               ,
               Jezabel
               ,
               Baals
            
             Prophets
             (
             blasphemers
             under
             pretence
             of
             Religion
             )
             slain
             
             by
             Jehu
             .
          
           
             When
             Zedekiah
             brake
             his
             oath
             ,
             by
             rebelling
             against
             Nebuchadnezzar
             ,
             though
             a
             
             Tyrant
             ,
             an
             Usurper
             ,
             a
             Heathen
             ,
             yet
             God
             threatens
             him
             ;
             
               Shall
               he
               escape
               ?
               shall
               he
               prosper
               that
               doth
               these
               things
               ?
               shall
               he
               break
               the
               Covenant
               and
               be
               delivered
               ?
            
             
             Ananias
             for
             lying
             to
             the
             Holy
             Ghost
             ,
             and
             prophaning
             the
             name
             of
             God
             came
             to
             an
             untimely
             end
             .
             Whole
             Volumes
             have
             been
             written
             of
             the
             manifest
             judgements
             of
             God
             upon
             particular
             persons
             ,
             and
             whole
             nations
             for
             this
             sin
             .
             
               Thou
               shalt
               destroy
               them
            
             
             
               that
               speak
               lies
            
             ,
             much
             more
             those
             that
             swear
             falsly
             .
             And
             indeed
             
               a
               mans
               own
               mouth
               that
               lyeth
               ,
               slayeth
               his
               soul
               :
            
             and
             that
             is
             the
             worst
             punishment
             ,
             the
             punishment
             
             eternal
             .
             The
             temporal
             hath
             a
             time
             to
             end
             ,
             but
             the
             punishment
             of
             the
             life
             to
             come
             shall
             be
             eternal
             .
          
           
             And
             the
             reason
             that
             God
             is
             so
             severe
             an
             Avenger
             of
             the
             breach
             of
             this
             Commandment
             ,
             is
             the
             jealousie
             of
             his
             name
             .
             For
             if
             a
             private
             man
             be
             careful
             to
             preserve
             
             his
             good
             name
             and
             reputation
             ,
             God
             is
             much
             more
             ,
             because
             his
             name
             is
             a
             more
             glorious
             name
             ,
             then
             any
             mans
             can
             be
             .
             We
             use
             to
             say
             ,
             what
             is
             a
             man
             but
             his
             good
             name
             ?
             
               Crudelis
               est
               sibi
               homo
               qui
               famam
               negligit
               ,
               vel
               inultam
               sinit
               ,
            
             He
             is
             cruel
             to
             himself
             ,
             that
             is
             negligent
             of
             his
             good
             name
             ,
             or
             will
             not
             vindicate
             it
             .
             
               Solius
               laesae
               famae
               duellum
               est
               permittendum
               ,
               quia
               pari
               passu
               ambulat
               cum
               vitae
               ,
            
             duels
             may
             be
             permitted
             (
             say
             some
             Casuists
             )
             for
             the
             vindication
             of
             ones
             name
             ,
             because
             when
             a
             mans
             reputation
             is
             lost
             ,
             he
             is
             as
             good
             as
             dead
             .
             If
             it
             be
             so
             with
             men
             ,
             and
             that
             they
             will
             defend
             their
             good
             name
             to
             the
             death
             ;
             yea
             ,
             the
             name
             of
             a
             friend
             ,
             or
             any
             that
             we
             receive
             benefit
             by
             ;
             God
             is
             not
             then
             to
             be
             accused
             ,
             if
             he
             punish
             those
             that
             abuse
             his
             name
             .
          
           
             So
             then
             to
             conclude
             ,
             if
             Gods
             name
             be
             ,
             (
             as
             most
             certainly
             it
             is
             )
             most
             glorious
             in
             it self
             ;
             
               How
               glorious
               is
               thy
               name
               in
               all
               the
               world
               ?
            
             And
             as
             it
             is
             glorious
             ,
             so
             is
             it
             holy
             
             and
             reverend
             too
             ;
             
               Holy
               and
               reverend
               is
               his
               name
               ,
            
             saith
             the
             Psalmist
             :
             Then
             it
             must
             be
             
             so
             in
             every
             one
             of
             us
             ,
             it
             bebooves
             every
             one
             to
             use
             it
             〈◊〉
             and
             reverently
             ,
             and
             to
             glorifie
             it
             to
             their
             power
             .
             If
             we
             do
             it
             not
             willingly
             it
             shall
             be
             glorified
             upon
             us
             ,
             
               nolentes
               ,
               volentes
            
             ,
             whether
             we
             wil
             or
             not
             ;
             as
             it
             was
             upon
             
               Pharaoh
               ,
               I
               will
               harden
               〈◊〉
               heart
               ,
               and
               I
               will
               get
               me
               honour
               upon
               Pharaoh
               ,
               and
               all
               his
               host
               .
               Exod
            
             14.
             4.
             
             God
             saith
             of
             Israel
             ,
             
               Thou
               art
               a
               holy
               people
               to
               the
               Lord.
               Deut.
            
             14.
             2.
             
             We
             must
             be
             as
             Israel
             ,
             or
             as
             Pharaoh
             ;
             If
             we
             glorifie
             him
             not
             with
             Israel
             ,
             he
             will
             glorifie
             it
             upon
             us
             with
             
               Pharaoh
               :
               for
               the
               Lord
               will
               not
               hold
               him
               guiltlesse
               ,
               that
               taketh
               his
               name
               in
               vain
               .
            
          
        
      
       
         
           THE
           EXPOSITION
           OF
           THE
           Fourth
           Commandement
           .
           The
           Fourth
           Commandment
           .
           
             Remember
             the
             Sabbath-day
             to
             keep
             it
             Holy
             ,
             &c.
             
          
        
         
           
             CHAP.
             I.
             
          
           
             
               The
               excellent
               order
               of
               the
               Commandments
               .
               Why
               God
               himself
               appointed
               a
               set
               time
               for
               publick
               worship
               .
               Why
               this
               Commandment
               is
               larger
               then
               the
               rest
               .
               Six
               special
               things
               to
               be
               observed
               in
               this
               Commandment
               ,
               which
               are
               not
               in
               the
               rest
               .
               The
               general
               parts
               of
               it
               .
               1.
               
               The
               precept
               .
               2.
               
               The
               reasons
               .
               In
               the
               precept
               .
               1.
               
               The
               affirmative
               part
               what
               is
               meant
               by
               Sabbath
               :
               what
               by
               sanctifying
               ?
               How
               things
               sanctifyed
               differ
               from
               other
               things
               .
               God
               sanctified
               it
               not
               for
               himself
               ,
               but
               for
               us
               .
               We
               must
               sanctifie
               it
               .
               1.
               
               In
               our
               estimation
               of
               it
               .
               2.
               
               In
               our
               use
               of
               it
               .
            
          
           
             AS
             Gods
             order
             in
             all
             his
             works
             is
             most
             excellent
             (
             for
             he
             is
             the
             God
             of
             
             order
             )
             so
             in
             the
             placing
             of
             these
             Commandments
             ,
             it
             is
             most
             admirable
             .
             For
             ,
             in
             the
             First
             ,
             he
             commands
             us
             to
             beleeve
             in
             a
             God
             ,
             setleth
             Religion
             in
             us
             ,
             and
             shews
             that
             he
             ,
             and
             no
             other
             is
             that
             God
             ,
             and
             how
             he
             is
             to
             be
             worshipped
             ,
             Intus
             ,
             within
             .
             2.
             
             In
             the
             Second
             he
             prescribeth
             ,
             how
             we
             are
             to
             behave
             our selves
             towards
             him
             in
             our
             exteriour
             worship
             ,
             and
             how
             to
             expresse
             and
             manifest
             our
             inward
             affections
             towards
             him
             by
             our
             outward
             gesture
             .
             3.
             
             In
             the
             Third
             ,
             how
             his
             glorious
             name
             ought
             to
             be
             magnified
             ,
             by
             our
             outward
             expression
             in
             our
             words
             ,
             when
             we
             converse
             with
             others
             .
             These
             three
             first
             Commandments
             contain
             our
             general
             and
             perpetual
             duties
             towards
             God.
             
          
           
             Now
             in
             this
             fourth
             Precept
             (
             because
             men
             should
             not
             be
             left
             at
             liberty
             ,
             when
             or
             at
             what
             time
             to
             perform
             these
             duties
             )
             God
             hath
             taken
             order
             for
             a
             set
             and
             certain
             
             time
             to
             that
             purpose
             ,
             appointing
             a
             day
             ,
             whereon
             to
             do
             it
             ,
             and
             that
             more
             solemnly
             
             in
             a
             general
             ,
             or
             publick
             meeting
             ,
             or
             Assembly
             ,
             which
             he
             elsewhere
             calleth
             an
             
               Holy
               Assembly
            
             ;
             or
             
               Holy
               Convocation
            
             :
             that
             all
             men
             together
             may
             set
             forth
             ,
             and
             make
             publick
             professions
             of
             their
             worship
             of
             him
             in
             fear
             ,
             and
             give
             him
             honour
             ,
             
             praise
             and
             glory
             .
             As
             also
             to
             learn
             and
             be
             instructed
             in
             what
             hath
             past
             in
             former
             times
             ,
             and
             how
             to
             behave
             themselves
             for
             the
             time
             to
             come
             ,
             by
             laying
             the
             foundations
             of
             Religion
             :
             and
             lastly
             ,
             to
             acknowledge
             as
             well
             the
             great
             goodnesse
             of
             God
             ,
             and
             his
             benefits
             to
             us
             ,
             as
             our
             duty
             and
             service
             to
             him
             .
          
           
             It
             is
             true
             which
             we
             usually
             say
             ,
             and
             which
             the
             Heathen
             man
             did
             well
             see
             ,
             that
             
               Publicorum
               cura
               minor
            
             ,
             the
             care
             of
             publick
             matters
             is
             the
             least
             of
             all
             other
             :
             for
             commonly
             ,
             that
             which
             ought
             to
             be
             regarded
             by
             all
             ,
             is
             regarded
             by
             few
             or
             none
             .
             And
             so
             no
             doubt
             men
             would
             have
             dealt
             with
             God
             for
             publick
             worship
             ,
             had
             he
             not
             provided
             a
             particular
             day
             for
             himself
             ,
             and
             setled
             it
             by
             a
             special
             Commandment
             ;
             as
             we
             see
             in
             those
             that
             talk
             of
             a
             perpetual
             Sabbath
             ,
             who
             come
             at
             length
             to
             keep
             no
             day
             at
             all
             .
             And
             therefore
             (
             God
             knowing
             our
             innate
             negligence
             in
             his
             service
             ,
             which
             of
             right
             ought
             to
             be
             every
             ones
             care
             )
             did
             (
             by
             enacting
             this
             law
             )
             provide
             for
             a
             particular
             ,
             and
             set
             time
             for
             it
             .
          
           
             This
             Commandment
             being
             of
             as
             large
             ,
             or
             larger
             extent
             ,
             and
             more
             copcious
             in
             words
             then
             the
             second
             ,
             should
             work
             in
             us
             no
             lesse
             regard
             ,
             and
             consideration
             of
             this
             ,
             
             then
             of
             that
             .
             Nor
             is
             it
             in
             vain
             that
             God
             hath
             so
             enlarged
             it
             .
             Wee
             see
             that
             four
             duties
             of
             the
             second
             Table
             are
             ended
             in
             a
             word
             as
             it
             were
             .
             
               Non
               occides
               ,
               Thou
               shalt
               not
               kill
               .
               Non
               moechaberis
               ,
               Thou
               shalt
               not
               commit
               adultery
               .
               Non
               furaberis
               ,
               Thou
               shalt
               not
               steal
               .
               Non
               falsum
               testimonium
               feres
               ,
               Thou
               shalt
               not
               bear
               false
               witnesse
               .
            
             And
             the
             reason
             is
             ,
             because
             civil
             honesty
             ,
             and
             the
             writings
             of
             Heathen
             Philosophers
             ,
             (
             who
             were
             chiefly
             guided
             by
             the
             light
             of
             Nature
             )
             and
             civil
             Laws
             urge
             the
             observing
             of
             them
             :
             and
             our
             Bars
             ,
             and
             judgement
             seats
             condemn
             sins
             therein
             forbidden
             :
             but
             the
             fifth
             Commandment
             (
             because
             God
             foresaw
             our
             stiffenecked
             humours
             ,
             that
             we
             would
             not
             willingly
             ,
             or
             easily
             be
             brought
             under
             subjection
             )
             God
             thought
             it
             necessary
             to
             fence
             it
             with
             a
             reason
             .
             So
             likewise
             in
             the
             tenth
             there
             is
             great
             particularity
             used
             ,
             because
             men
             are
             apt
             to
             conceive
             that
             their
             thoughts
             are
             free
             ,
             and
             that
             they
             shall
             not
             come
             to
             judgement
             for
             using
             their
             liberty
             in
             them
             .
          
           
             In
             the
             first
             Table
             ,
             every
             Commandment
             hath
             its
             particular
             reason
             ;
             but
             this
             fourth
             Precept
             hath
             more
             then
             any
             .
             It
             hath
             six
             particular
             respects
             ,
             not
             to
             be
             found
             in
             any
             
             of
             the
             other
             .
          
           
             
               1.
               
               Whereas
               the
               rest
               run
               either
               barely
               in
               the
               affirmative
               ,
               as
               the
               fifth
               ,
               or
               barely
               in
               the
               negative
               ,
               as
               the
               other
               :
               in
               this
               both
               parts
               are
               expressed
               .
               The
               affirmative
               in
               these
               words
               ,
               
                 Remember
                 thou
                 keep
                 holy
                 ,
                 &c.
              
               and
               the
               negative
               in
               these
               ,
               
                 Thou
                 shalt
                 do
                 no
                 manner
                 of
                 work
                 ,
                 &c.
              
               so
               that
               a
               mans
               inclination
               to
               the
               breach
               of
               this
               Commandment
               ,
               is
               both
               wayes
               met
               withall
               .
            
             
               2.
               
               In
               this
               ,
               This
               precept
               is
               not
               onely
               given
               to
               our selves
               ,
               but
               to
               all
               others
               that
               belong
               to
               us
               ,
               God
               proceeds
               here
               to
               a
               wonderful
               kinde
               of
               particularity
               ,
               by
               a
               particular
               enumeration
               ,
               comprehendeth
               all
               that
               with
               us
               ,
               and
               by
               us
               may
               be
               violaters
               of
               this
               Commandment
               ,
               naming
               all
               which
               he
               doth
               not
               in
               any
               of
               the
               other
               .
            
             
               3.
               
               The
               other
               Commandments
               are
               imperative
               onely
               ,
               and
               run
               in
               a
               peremptory
               way
               of
               command
               :
               whereas
               the
               word
               here
               used
               ,
               though
               it
               be
               of
               the
               Imperative
               mood
               ,
               yet
               it
               rather
               intreats
               then
               commands
               ,
               Remember
               :
               and
               may
               serve
               as
               a
               note
               of
               separation
               from
               the
               other
               .
               
                 Imperat
                 &
                 suadet
              
               ,
               it
               both
               commands
               and
               intreats
               .
            
             
               4.
               
               And
               whereas
               the
               reasons
               of
               the
               former
               Commandments
               are
               terrible
               ,
               fearful
               ,
               and
               threatning
               ;
               in
               this
               they
               are
               easy
               and
               reasonable
               ;
               the
               main
               reason
               of
               this
               being
               ,
               that
               no
               more
               is
               required
               to
               be
               done
               by
               us
               ,
               then
               was
               done
               by
               God
               himself
               ,
               we
               ought
               to
               do
               it
               ,
               because
               God
               hath
               done
               it
               .
            
             
               5.
               
               Whereas
               none
               of
               the
               rest
               have
               above
               one
               reason
               ,
               to
               perswade
               and
               move
               us
               to
               the
               duty
               ,
               this
               hath
               ,
               besides
               one
               principal
               ,
               
                 tria
                 statumina
              
               ,
               three
               other
               props
               or
               reasons
               ,
               so
               that
               it
               exceeds
               them
               all
               ,
               in
               the
               multitude
               of
               reasons
               to
               perswade
               us
               to
               the
               observance
               of
               it
               .
            
             
               6.
               
               Lastly
               ,
               to
               move
               and
               stir
               up
               our
               regard
               to
               this
               Commandment
               ,
               in
               a
               more
               especial
               manner
               ,
               and
               that
               it
               might
               not
               be
               thought
               a
               light
               matter
               ,
               either
               to
               break
               or
               keep
               it
               ,
               as
               we
               are
               apt
               to
               think
               ,
               God
               hath
               in
               the
               very
               〈◊〉
               of
               it
               set
               ,
               
                 notas
                 non
                 leves
              
               ,
               no
               slight
               notes
               :
               
                 Recordare
                 ,
                 remember
              
               ;
               and
               
                 observa
                 keep
                 it
              
               .
               We
               must
               have
               a
               special
               care
               of
               the
               keeping
               of
               it
               ,
               and
               to
               that
               end
               we
               must
               remember
               it
               .
               
            
          
           
             The
             Commandment
             hath
             two
             parts
             .
             1.
             
             A
             Precept
             .
             2.
             
             The
             Aetimologie
             ,
             that
             is
             ,
             
             the
             Reasons
             ,
             or
             the
             perswasions
             to
             keep
             it
             .
          
           
             The
             Precept
             contains
             in
             it
             ,
             an
             affirmative
             part
             and
             a
             negative
             .
             The
             affirmative
             in
             
             
             the
             eighth
             verse
             .
             
               Remember
               the
               sabbath
               day
               to
               keep
               it
               〈◊〉
               ,
            
             The
             Negative
             in
             the
             ninth
             and
             tenth
             verses
             :
             
               in
               it
               thou
               shalt
               do
               no
               manner
               &c.
               
            
          
           
             For
             the
             first
             ,
             that
             we
             may
             understand
             it
             the
             better
             ,
             we
             must
             know
             ,
             what
             is
             meant
             by
             sabbath
             ,
             and
             what
             by
             sanctifying
             .
             1.
             
             Sabbath
             in
             the
             original
             signifieth
             rest
             ,
             and
             such
             a
             rest
             which
             some
             labour
             hath
             gone
             before
             ,
             a
             rest
             after
             labour
             〈◊〉
             ,
             a
             ceasing
             ,
             or
             intermission
             from
             labour
             .
             Such
             a
             rest
             is
             described
             in
             the
             law
             .
             When
             
             the
             land
             had
             been
             laboured
             ,
             and
             tilled
             six
             years
             before
             God
             gave
             the
             people
             charge
             ,
             that
             it
             should
             lie
             fallow
             and
             rest
             the
             seaventh
             year
             ,
             and
             this
             was
             a
             politick
             law
             .
             So
             after
             the
             labour
             of
             six
             dayes
             ,
             God
             requireth
             here
             a
             cessation
             from
             work
             the
             seventh
             day
             ,
             let
             that
             be
             a
             day
             set
             apart
             ,
             rest
             on
             that
             day
             .
          
           
             2.
             
             The
             word
             [
             Sanctifie
             ]
             is
             twice
             used
             in
             this
             commandment
             ,
             in
             the
             beginning
             ,
             and
             in
             the
             end
             ,
             and
             is
             applied
             to
             two
             .
             1.
             
             To
             God
             in
             the
             end
             (
             verse
             11.
             )
             
               The
               Lord
            
             
             
               blessed
               and
               sanctified
               it
            
             .
             2.
             
             To
             man
             (
             vers
             .
             8.
             )
             
               remember
               the
               sabbath
               to
               sanctifie
               it
               .
            
          
           
             Now
             it
             is
             a
             rule
             in
             divinity
             ,
             that
             when
             any
             word
             is
             given
             to
             God
             ,
             and
             man
             both
             ,
             it
             is
             to
             be
             applied
             in
             a
             different
             respect
             ,
             and
             so
             here
             this
             word
             ascribed
             to
             God
             ,
             is
             to
             be
             understood
             ,
             
               sub
               modo
               destinandi
            
             by
             way
             of
             appointing
             it
             so
             to
             be
             :
             and
             to
             man
             
               sub
               〈◊〉
               〈◊〉
            
             ,
             by
             way
             of
             applying
             it
             to
             that
             it
             was
             appointed
             .
             So
             when
             God
             appointeth
             any
             thing
             to
             an
             holy
             vse
             ,
             he
             is
             said
             to
             sanctifie
             it
             ,
             and
             when
             man
             applieth
             it
             to
             the
             use
             to
             which
             God
             hath
             so
             appointed
             it
             ,
             he
             is
             said
             also
             to
             sanctifie
             it
             .
          
           
             As
             it
             is
             sure
             ,
             that
             by
             nature
             all
             men
             are
             alike
             before
             God
             ,
             and
             differ
             not
             by
             nature
             ,
             
             so
             may
             it
             be
             said
             of
             bread
             ,
             water
             ,
             wine
             ,
             dayes
             &c.
             by
             nature
             all
             are
             alike
             ,
             and
             one
             is
             not
             more
             holy
             then
             another
             .
             Yet
             in
             the
             law
             ,
             saith
             God
             ,
             concerning
             the
             Israelites
             ,
             
               I
               have
               separated
               you
               from
               other
               people
               ,
               that
               you
               should
               be
               mine
               .
            
             When
             God
             setteth
             man
             a
             part
             that
             he
             should
             be
             his
             ,
             either
             as
             a
             minister
             in
             the
             Church
             ,
             or
             as
             a
             Magistrate
             in
             the
             commonwealth
             ,
             then
             this
             his
             separation
             ,
             or
             putting
             a
             part
             ,
             is
             the
             beginning
             of
             his
             sanctifying
             .
          
           
             So
             water
             ,
             which
             is
             separated
             from
             common
             uses
             ,
             and
             destinated
             to
             〈◊〉
             ,
             and
             the
             Creatures
             of
             Bread
             and
             wine
             ,
             in
             the
             administration
             of
             the
             Lords
             supper
             ,
             there
             is
             naturally
             no
             more
             in
             them
             ,
             then
             in
             the
             other
             of
             the
             like
             kinde
             ,
             till
             they
             be
             so
             separated
             and
             set
             apart
             from
             the
             other
             ,
             and
             appropriated
             to
             God
             ,
             and
             holy
             vses
             .
             So
             may
             we
             likewise
             say
             of
             dayes
             ;
             naturally
             there
             is
             no
             more
             holines
             in
             one
             then
             in
             another
             :
             onely
             Gods
             ordinance
             ,
             by
             separating
             one
             day
             from
             another
             for
             himself
             ,
             makes
             it
             to
             be
             more
             holy
             then
             the
             rest
             .
          
           
             Now
             it
             is
             the
             nature
             of
             such
             things
             ,
             whether
             it
             be
             man
             or
             beast
             ,
             so
             separated
             from
             common
             vse
             ,
             and
             thereby
             sanctified
             to
             the
             Lord
             ,
             that
             they
             must
             continue
             so
             ,
             and
             be
             
             neither
             bought
             nor
             sold
             ,
             nor
             other
             wayes
             alienated
             ,
             Therefore
             we
             finde
             ,
             that
             under
             the
             Law
             ,
             
               the
               Tabernacle
            
             and
             whatsoever
             was
             vsed
             in
             it
             about
             the
             
               service
               of
               God
            
             ,
             must
             be
             put
             to
             no
             other
             use
             ,
             the
             
               fire-pans
               ,
               flesh-hooks
               ,
               〈◊〉
               made
               for
               the
               sacrifice
               ,
            
             yea
             the
             basest
             instruments
             to
             stir
             the
             fire
             ,
             and
             the
             meat
             in
             the
             caldron
             ,
             whereof
             a
             libamen
             
             or
             offering
             was
             to
             be
             ,
             should
             not
             be
             put
             into
             any
             other
             ;
             nor
             
               the
               pots
               on
               no
               other
               fire
            
             nor
             
               the
               snuffers
            
             to
             any
             other
             lamp
             but
             to
             these
             in
             the
             Tabernacle
             .
             So
             this
             is
             the
             nature
             of
             a
             thing
             sanctified
             ,
             and
             it
             therein
             differeth
             from
             other
             things
             ,
             that
             what
             is
             sanctified
             or
             separate
             for
             God
             ,
             must
             not
             be
             converted
             or
             applied
             to
             any
             other
             use
             ,
             and
             so
             for
             dayes
             ,
             such
             as
             are
             sanctified
             or
             set
             apart
             for
             God
             ,
             must
             be
             applied
             to
             no
             other
             use
             ,
             unlesse
             God
             himself
             or
             his
             church
             by
             authority
             from
             him
             and
             that
             upon
             grounds
             warranted
             by
             God
             ,
             dispence
             therein
             in
             some
             special
             cases
             .
             Other
             things
             may
             bedone
             in
             part
             upon
             other
             dayes
             ,
             but
             not
             upon
             this
             .
             The
             Psalmist
             (
             as
             before
             )
             saith
             ,
             
               he
               will
               meditate
               every
               day
               and
               night
               ;
               and
               every
               day
               he
               wil
               praise
               God
               and
               give
               thanks
            
             
             
               to
               him
            
             :
             and
             
               in
               the
               evening
               ,
               morning
               and
               at
               noon
               day
               ,
               (
               thrice
               a
               day
               )
               he
               will
               pray
               .
            
             Nay
             
               seven
               times
               a
               day
               he
               will
               praise
               God
               :
            
             yet
             all
             these
             are
             but
             on
             part
             of
             the
             day
             for
             in
             the
             six
             dayes
             other
             things
             may
             be
             joyntly
             done
             ,
             with
             those
             holy
             exercises
             ,
             and
             may
             lawfully
             take
             up
             a
             part
             of
             the
             day
             :
             but
             this
             day
             being
             a
             most
             holy
             day
             ,
             as
             separated
             to
             Gods
             use
             and
             service
             ,
             must
             be
             sanctified
             ,
             not
             in
             part
             ,
             or
             joyntly
             with
             other
             imployments
             ,
             but
             must
             solely
             be
             kept
             to
             his
             service
             and
             use
             .
          
           
             Now
             a
             question
             may
             arise
             ,
             whether
             God
             sanctified
             this
             day
             to
             himself
             ,
             or
             to
             
             us
             ?
             Certainly
             the
             Apostle
             tells
             us
             ,
             that
             
               omnia
               munda
               mundis
               ,
               all
               things
               are
               cleane
               to
               the
               clean
               :
            
             and
             God
             is
             most
             pure
             and
             holy
             ,
             and
             therefore
             needs
             nothing
             to
             be
             sanctified
             to
             him
             therefore
             this
             sanctifying
             must
             needs
             be
             for
             us
             .
             And
             the
             same
             Apostle
             
             〈◊〉
             ,
             
               this
               is
               the
               will
               of
               God
               even
               your
            
             (
             not
             his
             )
             
               sanctification
               ,
               for
               without
               holines
            
             
             
             
               none
               shall
               see
               God
            
             :
             and
             therefore
             to
             the
             end
             that
             we
             might
             be
             holy
             ,
             did
             he
             sanctifie
             this
             day
             ,
             his
             word
             and
             other
             things
             &c.
             
             And
             so
             by
             the
             second
             part
             of
             sanctification
             
             by
             annexing
             a
             blessing
             to
             this
             day
             ,
             
               he
               blessed
               it
            
             and
             made
             it
             holy
             ,
             as
             in
             the
             Sacrament
             of
             the
             Eucharist
             
               he
               blessed
               the
               bread
            
             (
             and
             his
             dicere
             )
             is
             facere
             he
             gave
             it
             power
             to
             increase
             holines
             in
             us
             .
             And
             as
             to
             the
             bread
             there
             ,
             so
             to
             this
             day
             here
             ,
             he
             hath
             annexed
             a
             special
             blessing
             ,
             whereby
             it
             is
             sanctified
             to
             us
             ,
             and
             that
             in
             a
             twofold
             respect
             .
             1.
             
             Relative
             ,
             as
             applied
             to
             the
             means
             of
             holines
             ,
             prayer
             ,
             word
             ,
             &c.
             
             As
             a
             thing
             may
             be
             said
             to
             be
             holy
             ,
             as
             the
             place
             where
             Moses
             stood
             ,
             as
             also
             ,
             all
             that
             belonged
             
             to
             the
             Tabernacle
             ,
             because
             they
             were
             applied
             to
             the
             means
             of
             holines
             .
             2.
             
             Effective
             ,
             
             in
             regard
             of
             the
             fruit
             of
             holines
             ,
             which
             is
             wrought
             in
             us
             on
             that
             day
             ,
             and
             practized
             in
             our selves
             ,
             
               Sanctificamini
               et
               sancti
               estote
            
             .
             Be
             sanctified
             and
             be
             holy
             .
          
           
             So
             that
             all
             which
             hath
             bin
             said
             ,
             amounteth
             to
             thus
             much
             .
             God
             hath
             set
             apart
             or
             sanctified
             this
             day
             ,
             to
             the
             end
             that
             it
             may
             be
             applied
             wholly
             ,
             either
             to
             the
             means
             of
             sanctification
             ,
             as
             hearing
             the
             word
             ,
             prayer
             ,
             meditation
             ,
             and
             other
             religious
             duties
             ;
             or
             to
             the
             practize
             of
             sanctification
             ,
             by
             these
             means
             wrought
             in
             us
             .
             And
             he
             sanctified
             it
             or
             gave
             it
             a
             blessing
             ,
             that
             what
             means
             we
             use
             this
             day
             of
             sanctification
             ,
             shall
             be
             two
             fold
             blessed
             ,
             and
             of
             more
             effect
             and
             force
             to
             us
             ,
             then
             what
             we
             do
             upon
             another
             day
             ,
             not
             sanctified
             and
             set
             apart
             as
             this
             is
             .
          
           
             Now
             seeing
             God
             hath
             so
             sanctified
             it
             ,
             it
             is
             our
             duties
             ,
             that
             as
             he
             hath
             sanctified
             it
             ,
             with
             is
             blessing
             ,
             we
             must
             do
             the
             like
             ,
             and
             sanctifie
             it
             too
             ,
             which
             consists
             in
             two
             things
             .
             1.
             
             In
             our
             estimation
             and
             accompt
             of
             it
             ,
             which
             is
             for
             our
             judgement
             .
          
           
             2.
             
             Secondly
             in
             the
             use
             of
             it
             ,
             which
             is
             for
             our
             Practize
             .
             
          
           
             1.
             
             We
             must
             account
             of
             it
             in
             our
             judgement
             as
             a
             day
             holy
             unto
             God
             ,
             not
             as
             a
             common
             day
             :
             but
             as
             a
             Prince
             is
             sacred
             among
             men
             ,
             so
             this
             is
             to
             be
             reputed
             holy
             among
             
             dayes
             ,
             a
             day
             of
             dayes
             :
             that
             of
             God
             to
             
               S.
               Peter
            
             must
             be
             our
             Rule
             ,
             
               What
               God
               hath
            
             
             
               sanctified
               ,
               make
               not
               thou
               common
               .
            
          
           
             2.
             
             For
             use
             ,
             that
             we
             so
             use
             it
             .
             This
             use
             is
             well
             set
             down
             by
             the
             Prophet
             .
             
               We
               must
            
             
             
               not
               do
               our
               own
               work
            
             .
             No
             common
             thoughts
             are
             to
             exercise
             our
             brains
             :
             and
             as
             our
             thoughts
             must
             be
             taken
             up
             with
             common
             affairs
             ,
             so
             neither
             must
             our
             communication
             
             be
             of
             such
             things
             ,
             nor
             our
             practise
             ;
             but
             our
             thoughts
             words
             and
             actions
             must
             be
             sanctified
             ,
             and
             such
             as
             tend
             to
             the
             practise
             of
             holinesse
             .
             For
             (
             according
             to
             that
             of
             the
             Prophet
             )
             
               If
               that
               which
               is
               sanctified
               touch
               that
               which
               is
               common
               ,
               it
               imparteth
               not
               holines
               to
               the
               thing
               prophane
               or
               common
               ;
               but
               the
               common
               polluteth
               the
               thing
               which
               is
               sanctified
               :
            
             
             so
             that
             the
             touching
             ,
             or
             dealing
             in
             any
             unholy
             action
             that
             day
             is
             a
             polluting
             of
             the
             day
             .
             This
             we
             must
             take
             heed
             of
             ,
             else
             ,
             as
             our
             Saviour
             saith
             in
             another
             case
             ,
             A
             woman
             
             may
             be
             chast
             ,
             yet
             adultery
             may
             be
             committed
             ,
             if
             a
             wicked
             eye
             
               look
               upon
               her
               to
               lust
               after
               her
               :
            
             so
             though
             holy
             things
             remain
             holy
             in
             themselves
             ,
             yet
             we
             may
             pollute
             them
             ,
             and
             make
             them
             unholy
             ,
             (
             as
             much
             as
             in
             us
             lieth
             )
             by
             our
             polluted
             actions
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               What
               is
               commanded
               here
               .
               1.
               
               A
               rest
               .
               2.
               
               Sanctification
               .
               Rest
               is
               required
               not
               for
               it self
               ,
               but
               for
               the
               duties
               of
               sanctification
               .
               Reasons
               that
               the
               Sabbath
               is
               not
               wholly
               nor
               principally
               ceremonial
               .
               Addition
               21.
               out
               of
               the
               Authors
               other
               works
               declaring
               his
               meaning
               in
               two
               things
               .
               1.
               
               That
               the
               Lords
               day
               is
               
                 jure
                 divino
              
               .
               2.
               
               That
               the
               〈◊〉
               Sabbath
               is
               abolisht
               by
               Christs
               death
               ,
               proved
               by
               him
               at
               large
               ,
               out
               of
               Scriptures
               ,
               and
               Antiquity
               ,
               in
               his
               speech
               against
               Trask
               in
               Star-Chamber
               .
            
          
           
             NOw
             here
             are
             two
             things
             ,
             and
             both
             commanded
             ,
             but
             not
             alike
             or
             equally
             ,
             but
             the
             one
             for
             the
             other
             .
             1.
             
             The
             first
             is
             Sanctification
             which
             is
             the
             last
             end
             and
             drift
             of
             God
             in
             this
             commandment
             ,
             and
             that
             which
             is
             required
             for
             it self
             .
             2.
             
             The
             other
             
             which
             is
             the
             means
             subordinate
             to
             it
             is
             Rest
             without
             which
             ,
             sanctification
             of
             the
             day
             cannot
             be
             had
             ,
             as
             God
             requireth
             .
          
           
             To
             make
             it
             plain
             .
             The
             heathen
             by
             the
             light
             of
             nature
             could
             see
             ,
             that
             every
             thing
             is
             then
             best
             ordered
             ,
             when
             it
             hath
             but
             one
             Office
             ,
             and
             is
             ordained
             to
             do
             but
             one
             thing
             at
             once
             ,
             for
             whatsoever
             would
             be
             throughly
             done
             would
             be
             done
             alone
             :
             the
             reason
             is
             ,
             because
             we
             are
             
               res
               〈◊〉
               ,
               〈◊〉
               creatures
            
             ,
             and
             if
             two
             things
             be
             done
             
             at
             once
             ,
             and
             together
             ,
             one
             will
             be
             done
             imperfectly
             ,
             because
             our
             thoughts
             will
             be
             distracted
             between
             both
             ,
             for
             part
             of
             our
             thoughts
             will
             be
             taken
             of
             ,
             when
             they
             are
             set
             upon
             several
             objects
             .
             so
             that
             we
             cannot
             wholly
             intend
             two
             things
             at
             once
             .
             It
             was
             Adams
             case
             in
             the
             state
             of
             Inno
             cency
             :
             for
             he
             having
             a
             natural
             soul
             and
             finite
             ,
             was
             not
             able
             to
             intend
             the
             dressing
             of
             the
             garden
             commanded
             him
             ,
             and
             the
             sanctification
             
             of
             the
             sabbath
             together
             ,
             and
             therefore
             God
             would
             have
             him
             imploy
             six
             dayes
             upon
             the
             first
             ,
             and
             
               blessed
               the
               seventh
               day
            
             to
             be
             bestowed
             in
             his
             worship
             .
             And
             this
             
             was
             the
             end
             why
             God
             instituted
             ,
             blessed
             ,
             and
             sanctified
             the
             seventh
             day
             ,
             for
             a
             remedy
             against
             distraction
             ,
             especially
             in
             the
             solemne
             worship
             of
             God
             ,
             which
             is
             enough
             to
             take
             up
             the
             whole
             man
             ,
             and
             ought
             to
             be
             without
             all
             distractions
             and
             therefore
             permitteth
             none
             to
             be
             intent
             to
             any
             other
             thing
             during
             the
             performance
             of
             it
             .
          
           
             Now
             if
             Adam
             in
             that
             estate
             could
             not
             be
             free
             from
             distraction
             ,
             much
             more
             have
             we
             need
             of
             remedy
             against
             it
             .
             And
             therefore
             is
             this
             rest
             and
             ceasing
             from
             servile
             work
             commanded
             ,
             to
             free
             us
             from
             it
             ,
             and
             to
             further
             our
             sanctification
             :
             and
             thus
             cometh
             in
             this
             rest
             ,
             because
             this
             total
             sanctification
             cannot
             be
             performed
             without
             ceasing
             from
             labour
             and
             doing
             our
             own
             works
             :
             for
             without
             rest
             we
             cannot
             sanctifie
             :
             and
             if
             our
             rest
             should
             hinder
             our
             sanctification
             it
             ought
             to
             be
             taken
             away
             and
             omitted
             .
          
           
             And
             indeed
             our
             Saviour
             Christ
             acknowledgeth
             ,
             that
             
               man
               was
               not
               made
               for
            
             
             
               the
               rest
            
             ,
             but
             for
             sanctification
             .
             Sanctification
             was
             his
             end
             ,
             and
             man
             was
             created
             and
             made
             for
             that
             .
             Rest
             is
             but
             a
             subordinate
             end
             ,
             and
             man
             was
             not
             made
             for
             it
             ,
             but
             rather
             rest
             was
             made
             for
             man.
             Rest
             is
             but
             the
             means
             to
             attain
             to
             sanctification
             which
             is
             mans
             end
             ,
             and
             that
             for
             which
             he
             was
             made
             .
             For
             as
             the
             Apostle
             saith
             of
             bodily
             
             
               exercise
               ,
               it
               profiteth
               〈◊〉
            
             ,
             so
             it
             may
             be
             said
             of
             bodily
             rest
             ,
             that
             bodily
             rest
             profiteth
             little
             ,
             or
             indeed
             nothing
             at
             all
             ,
             except
             it
             be
             applied
             to
             sanctification
             which
             is
             the
             end
             :
             nor
             doth
             God
             approve
             of
             it
             without
             this
             but
             wholly
             disliketh
             it
             .
          
           
             The
             scope
             of
             this
             reverend
             Author
             ,
             is
             not
             here
             to
             prove
             ,
             that
             the
             command
             of
             the
             
             sabbath
             is
             wholly
             Moral
             ,
             and
             in
             no
             part
             ceremonial
             ,
             but
             to
             prove
             against
             the
             Anabaptists
             ,
             Familists
             ,
             aud
             other
             sectaries
             ,
             who
             denie
             all
             distinction
             of
             dayes
             under
             the
             Gospel
             ,
             that
             it
             is
             not
             wholly
             or
             principally
             ceremonial
             ,
             as
             his
             reasons
             do
             plainly
             shew
             ;
             for
             that
             it
             is
             so
             in
             part
             ,
             is
             confessed
             afterwards
             ,
             where
             the
             Author
             saith
             ,
             that
             the
             strict
             rest
             enjoyned
             the
             jews
             ,
             of
             not
             〈◊〉
             a
             fire
             ,
             nor
             dressing
             meat
             on
             the
             sabbath
             ,
             was
             ceremonial
             ,
             and
             obliged
             onely
             the
             jews
             .
             Nor
             can
             it
             be
             imagined
             ,
             but
             that
             he
             know
             very
             well
             ,
             that
             as
             the
             sabbath
             was
             a
             type
             of
             Christs
             rest
             in
             the
             grave
             ,
             of
             our
             daily
             rest
             from
             sinne
             ,
             and
             of
             our
             eternal
             rest
             ,
             
               Heb.
               4.
            
             
             And
             as
             it
             signified
             a
             rest
             from
             the
             Egyptian
             servitude
             ,
             
               Deut.
               5.
            
             
             That
             in
             these
             respects
             it
             was
             ceremonial
             ,
             and
             is
             abolisht
             .
          
           
             And
             although
             his
             opinion
             seems
             to
             be
             ,
             that
             the
             Lords
             day
             which
             we
             observe
             ,
             instead
             of
             the
             sabbath
             ,
             is
             
               jure
               divino
            
             ,
             (
             in
             which
             point
             learned
             men
             do
             differ
             ,
             and
             of
             which
             we
             shall
             speak
             something
             hereafter
             )
             yet
             ,
             that
             the
             〈◊〉
             sabbath
             ,
             which
             as
             it
             concerned
             the
             jews
             in
             a
             perculiar
             manner
             ,
             is
             litterally
             injoyned
             by
             the
             fourth
             Commandment
             ,
             is
             abolisht
             by
             the
             death
             of
             Christ
             ,
             is
             his
             opinion
             clearly
             expressed
             elswhere
             .
          
           
             Of
             the
             〈◊〉
             he
             speaks
             in
             one
             of
             his
             sermons
             of
             the
             resurrection
             ,
             on
             
               1
               Cor.
               11.
               16.
            
             where
             
             labouring
             to
             prove
             the
             feast
             of
             Easter
             to
             be
             as
             ancient
             as
             the
             Apostles
             ,
             among
             other
             arguments
             he
             brings
             one
             from
             the
             Lords
             day
             ,
             in
             these
             words
             .
             But
             we
             have
             a
             more
             sure
             ground
             then
             all
             these
             .
             The
             Lords
             day
             hath
             testimony
             in
             Scripture
             :
             I
             insist
             upon
             that
             that
             Easter
             day
             must
             needs
             be
             as
             ancient
             as
             it
             .
             For
             how
             came
             it
             to
             be
             the
             Lords
             day
             ,
             but
             that
             as
             it
             is
             in
             the
             
               Psalm
               ,
               The
               Lord
               made
               it
               ?
            
             And
             why
             made
             he
             it
             ?
             but
             because
             
               the
               
               stone
               cast
               aside
            
             (
             that
             is
             Christ
             )
             
               was
               made
               the
               head
               of
               the
               corner
               ?
            
             that
             is
             ,
             because
             then
             the
             Lord
             rose
             ,
             because
             his
             resurrection
             fell
             upon
             it
             .
             Where
             he
             plainly
             affirmes
             ,
             the
             Lords
             day
             to
             be
             so
             made
             ,
             by
             the
             Lord
             himself
             and
             that
             because
             Christ
             rose
             upon
             that
             day
             .
          
           
             Now
             for
             the
             other
             point
             ,
             that
             the
             jews
             sabbath
             was
             ceremonial
             ,
             and
             abrogated
             by
             Christs
             death
             ,
             is
             proved
             at
             large
             by
             his
             speech
             in
             star-chamber
             against
             Trask
             ,
             published
             
               inter
               opera
               posthuma
            
             ,
             where
             among
             other
             things
             he
             speaks
             〈◊〉
             .
          
           
             The
             Apostle
             (
             
               inter
               alia
            
             )
             reckoning
             up
             diverse
             others
             concludes
             with
             the
             sabbath
             ,
             
             and
             immediately
             upon
             it
             addes
             ;
             
               Which
               all
               are
               but
               shadows
               of
               things
               to
               come
               ,
            
             (
             Sabbath
             and
             all
             )
             
               but
               the
               body
               is
               Christ.
            
             The
             body
             had
             ,
             the
             shadow
             to
             vanish
             ;
             that
             which
             was
             to
             come
             ,
             when
             it
             is
             come
             ,
             to
             what
             end
             any
             figure
             of
             it
             ?
             it
             ceaseth
             too
             .
             That
             to
             hold
             the
             shadow
             of
             the
             Sabbath
             is
             to
             continue
             ,
             is
             to
             hold
             Christ
             the
             bodie
             is
             not
             yet
             come
             .
          
           
             It
             hath
             been
             ever
             the
             Churches
             doctrine
             ,
             That
             Christ
             made
             an
             end
             of
             all
             Sabbaths
             by
             his
             Sabbath
             in
             the
             grave
             .
             That
             Sabbath
             was
             the
             last
             of
             them
             ,
             and
             that
             the
             Lords
             day
             came
             presently
             in
             place
             of
             it
             .
             
               Dominicus
               dies
               Christi
               resurrectione
               declaratus
               est
               Christianis
               ,
               &
               ex
               illo
               caepit
               habere
               festivitatem
               suam
               ,
            
             saith
             Augustine
             ,
             
               The
               Lords
            
             
             
               day
               was
               by
               the
               resurrection
               of
               Christ
               declared
               to
               be
               the
               Christians
               day
               ,
               and
               from
               that
               very
               time
               (
               of
               Christs
               resurrection
               )
               it
               began
               to
               be
               celebrated
               as
               the
               Christian
               mans
               festival
               .
            
          
           
             For
             the
             Sabbath
             had
             reference
             to
             the
             old
             creation
             ,
             
               but
               in
               Christ
               we
               are
               a
               new
               Creature
               ,
            
             a
             new
             creation
             by
             him
             ,
             and
             so
             to
             have
             a
             new
             Sabbath
             ,
             and
             
               vetera
               transierunt
            
             ,
             no
             
             reference
             to
             the
             old
             ,
             We.
             
          
           
             
               By
               whom
               he
               made
               the
               world
            
             (
             saith
             the
             Apostle
             )
             of
             Christ.
             
          
           
             So
             two
             worlds
             there
             were
             .
             The
             first
             that
             ended
             at
             Christs
             Passion
             (
             saith
             Athanasius
             )
             
             And
             therefore
             then
             the
             Sun
             without
             any
             eclypse
             went
             out
             of
             it self
             .
             The
             second
             which
             began
             with
             Christs
             resurrection
             ,
             and
             that
             day
             
               initium
               novae
               creaturae
            
             ,
             the
             beginning
             (
             and
             so
             the
             feast
             )
             of
             them
             that
             are
             in
             Christ
             a
             new
             creature
             .
          
           
             It
             is
             diduced
             plainly
             .
          
           
             The
             Gospels
             keep
             one
             word
             all
             four
             ,
             and
             tell
             us
             Christ
             arose
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               una
               sabbatorum
            
             ,
             (
             that
             is
             ,
             after
             the
             Hebrew
             phrase
             )
             
               the
               first
               day
               of
               the
               week
               .
            
          
           
             The
             Apostles
             ,
             they
             kept
             their
             meetings
             on
             that
             day
             ,
             and
             S.
             Luke
             keeps
             the
             very
             same
             word
             exactly
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             to
             exclude
             all
             errour
             )
             on
             that
             day
             they
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             that
             is
             ,
             held
             their
             synaxes
             ,
             their
             solemn
             assemblies
             ,
             to
             preach
             ,
             to
             pray
             ,
             to
             break
             bread
             ,
             to
             celebrate
             the
             Lords
             supper
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Lords
               supper
               on
               the
               Lords
               day
               :
            
             for
             these
             two
             onely
             (
             the
             day
             and
             the
             supper
             )
             have
             the
             Epithet
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Dominicum
             ,
             in
             the
             scriptures
             to
             shew
             ,
             that
             Dominicum
             is
             alike
             to
             be
             taken
             in
             both
             .
          
           
             This
             for
             the
             practise
             then
             .
          
           
             If
             you
             will
             have
             it
             in
             precept
             .
             The
             Apostle
             gives
             it
             (
             and
             in
             the
             same
             word
             still
             )
             
             that
             against
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               day
               of
               their
               assembly
               ,
               every
               one
               should
               lay
               apart
               ,
               what
               God
               should
               move
               him
               to
               offer
               to
               the
               collection
               of
               the
               Saints
               ,
               and
               then
               offer
               it
               .
            
             which
             was
             so
             ever
             in
             use
             :
             that
             the
             day
             of
             oblations
             :
             so
             have
             we
             it
             in
             practise
             and
             〈◊〉
             both
             ,
             even
             till
             Socrates
             time
             ,
             who
             keeps
             the
             same
             word
             still
             .
             
               〈◊〉
               .
               5.
               cap.
               22.
            
             
          
           
             This
             day
             ,
             this
             〈◊〉
             〈◊〉
             ,
             came
             to
             have
             the
             name
             of
             
               Dies
               Dominicus
            
             in
             the
             Apostles
             times
             ,
             and
             is
             so
             expressely
             called
             then
             ,
             by
             Saint
             John
             in
             the
             Revelation
             .
             
               Revel
               .
               1.
               10.
            
             
             And
             that
             name
             from
             that
             day
             to
             this
             hath
             holden
             still
             ,
             which
             continuance
             of
             it
             from
             the
             Apostles
             age
             ,
             may
             be
             deduced
             down
             from
             father
             to
             father
             ,
             even
             to
             the
             Council
             of
             Nice
             and
             lower
             I
             trust
             ,
             we
             need
             not
             to
             follow
             it
             ,
             no
             doubt
             is
             made
             of
             it
             since
             then
             ,
             by
             any
             that
             hath
             read
             any
             thing
             .
             I
             should
             hold
             you
             to
             long
             too
             cite
             them
             in
             particular
             ,
             I
             avow
             it
             on
             my
             credit
             ,
             there
             is
             not
             any
             ecclesiastical
             writer
             ,
             in
             whom
             it
             is
             not
             to
             be
             found
             .
          
           
             
               Ignatius
               ,
               a
            
             whom
             I
             would
             not
             name
             ,
             but
             that
             I
             finde
             his
             words
             in
             
               Nazianzen
               ,
               b
               Justin.
               Martyr
               c
               ,
               Dion
               ,
               sius
            
             Bishop
             of
             Corinth
             ,
             d
             
               in
               Euseb.
               lib.
               4.
               
               Irenaeus
               e
               ,
               Clemens
               .
               Alexandr
               f
               .
               Tertull
            
             g
             .
             Origen
             h
             ,
             
               Cyprian
               i
            
             ,
             every
             one
             .
          
           
             And
             that
             we
             may
             put
             it
             past
             all
             question
             ,
             
               Justine
               Martyr
            
             ,
             who
             lived
             in
             the
             very
             next
             age
             to
             the
             Apostles
             ,
             and
             Tertullian
             who
             lived
             the
             next
             age
             to
             him
             ,
             both
             say
             directly
             ,
             〈◊〉
             solemn
             assemblies
             of
             the
             Christians
             were
             that
             day
             ever
             ,
             on
             Sunday
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             Justine
             ,
             die
             solis
             ,
             saith
             〈◊〉
             ,
             and
             leave
             the
             〈◊〉
             to
             their
             Saturn
             :
             (
             either
             in
             
             their
             Apologies
             ,
             offered
             by
             them
             to
             the
             Emperours
             )
             
               Justine
               made
            
             two
             ,
             in
             his
             second
             :
             Tertullian
             but
             one
             ,
             the
             sixteenth
             chapter
             of
             his
             :
             that
             of
             the
             true
             day
             there
             can
             be
             no
             manner
             of
             doubt
             .
          
           
             A
             thing
             so
             〈◊〉
             ,
             so
             well
             known
             ,
             even
             to
             the
             Heathen
             themselves
             ,
             as
             it
             was
             (
             in
             the
             Acts
             of
             the
             Martyrs
             )
             ever
             an
             usual
             question
             of
             theirs
             (
             even
             of
             course
             )
             in
             their
             examining
             .
             What
             ?
             
               Dominicum
               servasti
            
             ?
             Hold
             you
             the
             Sunday
             ?
             and
             their
             answer
             known
             ;
             they
             all
             aver
             it
             .
             
               Christianus
               sum
               ,
               intermittere
               non
               possum
               ,
            
             I
             am
             a
             Christian
             ,
             I
             cannot
             intermit
             it
             ,
             not
             the
             Lords
             day
             in
             any
             wise
             .
             These
             are
             examples
             enough
             ,
             I
             will
             adde
             but
             an
             authority
             and
             a
             censure
             ,
             and
             so
             end
             .
          
           
             The
             authority
             I
             will
             refer
             you
             to
             ,
             is
             of
             the
             great
             Athanasius
             ,
             great
             for
             his
             learning
             ,
             
             for
             his
             vertue
             ,
             for
             his
             labour
             ,
             and
             for
             his
             sufferings
             ,
             but
             above
             all
             ,
             great
             for
             his
             Creed
             .
             Tertullian
             had
             written
             a
             book
             
               de
               cibis
               Judaicis
            
             ,
             (
             which
             we
             have
             )
             so
             another
             
               de
               〈◊〉
               Judaico
            
             ,
             which
             we
             have
             lost
             ,
             but
             it
             is
             supplied
             by
             Athanasius
             his
             book
             
               de
               sabbato
               &
               circumcisione
            
             (
             for
             he
             puts
             them
             ,
             and
             so
             they
             must
             go
             together
             ,
             Circumcision
             and
             the
             Sabbath
             )
             In
             which
             he
             is
             so
             clear
             and
             so
             full
             ,
             for
             the
             abolishing
             of
             the
             〈◊〉
             day
             ,
             and
             the
             succeeding
             of
             the
             Lords
             day
             in
             place
             of
             it
             ,
             as
             no
             man
             can
             wish
             more
             ,
             and
             the
             treatise
             is
             no
             long
             one
             neither
             .
          
           
             Now
             as
             in
             the
             other
             of
             meats
             ,
             so
             in
             this
             will
             I
             end
             with
             censure
             .
             It
             is
             of
             the
             Councel
             of
             Laodicea
             (
             more
             ancient
             then
             the
             first
             of
             Nice
             )
             and
             of
             so
             special
             account
             ,
             as
             we
             finde
             it
             cited
             by
             S.
             Basil
             :
             nay
             ,
             as
             we
             finde
             four
             of
             the
             Canons
             made
             in
             this
             Council
             ,
             taken
             out
             of
             it
             ,
             and
             transferd
             and
             made
             four
             of
             the
             Canons
             of
             the
             great
             Council
             of
             Nice
             ,
             such
             was
             the
             Authority
             it
             was
             had
             in
             .
             It
             is
             in
             the
             twenty
             ninth
             Canon
             ,
             and
             of
             the
             authentical
             great
             book
             acknowledged
             in
             that
             of
             〈◊〉
             the
             133.
             
             Thus
             it
             is
             ,
             That
             Christen
             men
             may
             not
             〈◊〉
             ,
             or
             grow
             〈◊〉
             ,
             that
             is
             ,
             not
             make
             the
             Sabbath
             or
             Saturday
             their
             day
             of
             rest
             ,
             but
             they
             are
             to
             work
             that
             day
             (
             this
             comes
             home
             )
             giving
             their
             honour
             of
             celebration
             to
             the
             Lords
             day
             .
             And
             if
             any
             in
             this
             point
             be
             found
             to
             〈◊〉
             ,
             let
             them
             be
             
               Anathema
               a
               Deo
               &
               christo
            
             ,
             to
             God
             and
             Christ
             both
             .
             Thus
             far
             this
             learned
             〈◊〉
             ;
             by
             which
             discourse
             made
             and
             penned
             in
             his
             latter
             years
             ,
             it
             appears
             fully
             what
             his
             opinion
             was
             in
             this
             point
             of
             the
             Sabbath
             ,
             and
             how
             his
             meaning
             is
             to
             be
             expounded
             in
             this
             point
             of
             the
             morality
             of
             the
             day
             .
             See
             more
             of
             this
             subject
             in
             the
             third
             Chapter
             ,
             
               per
               totum
            
             .
          
           
             There
             is
             here
             besides
             in
             the
             Commandment
             another
             word
             [
             Remember
             ]
             which
             because
             it
             is
             properly
             of
             a
             thing
             past
             ,
             it
             referreth
             us
             to
             some
             time
             or
             place
             before
             :
             and
             there
             is
             no
             mention
             of
             the
             sabbath
             but
             in
             two
             places
             before
             :
             the
             one
             of
             them
             is
             in
             Exodus
             ,
             but
             that
             is
             not
             the
             place
             here
             meant
             :
             for
             God
             in
             the
             end
             of
             the
             Commandment
             adding
             [
             
               God
               〈◊〉
               it
               ,
               &c.
            
             ]
             referreth
             us
             to
             that
             other
             place
             where
             those
             words
             are
             ;
             namely
             to
             ,
             Genesis
             2.
             3.
             
          
           
             And
             by
             this
             occasion
             falleth
             in
             that
             first
             question
             about
             the
             morality
             of
             the
             day
             :
             many
             think
             the
             sabbath
             is
             meerly
             a
             ceremony
             ,
             and
             are
             perswaded
             that
             it
             is
             so
             ,
             and
             therefore
             hold
             ,
             that
             men
             are
             not
             bound
             to
             sanctifie
             it
             since
             Christs
             time
             ,
             it
             being
             abrogated
             by
             him
             .
             In
             answer
             whereto
             we
             are
             to
             follow
             our
             Saviours
             rule
             ,
             who
             in
             the
             case
             of
             Polygamie
             ,
             bids
             us
             inquire
             how
             it
             was
             
               ab
               initio
            
             ,
             from
             the
             beginning
             ,
             to
             call
             it
             to
             the
             first
             institution
             :
             for
             the
             first
             institution
             is
             that
             which
             will
             inform
             our
             judgements
             best
             ,
             and
             the
             first
             end
             which
             appears
             by
             the
             institution
             is
             the
             true
             end
             .
          
           
             A
             thing
             is
             not
             said
             to
             be
             meerly
             ceremonial
             ,
             if
             a
             ceremonial
             use
             or
             end
             be
             annexed
             to
             it
             ,
             for
             then
             scarce
             any
             of
             the
             ten
             Commandments
             but
             should
             be
             ceremonial
             ,
             for
             they
             have
             many
             of
             them
             some
             ceremony
             annexed
             to
             them
             .
          
           
             But
             that
             is
             to
             be
             accounted
             ceremonial
             whose
             first
             and
             principal
             end
             is
             to
             be
             a
             ceremony
             ,
             and
             to
             type
             out
             something
             ,
             which
             this
             day
             of
             rest
             cannot
             be
             said
             to
             do
             .
             The
             reason
             is
             ,
             because
             Paradise
             and
             mans
             perfection
             cannot
             consist
             with
             ceremonies
             ,
             a
             ceremony
             cannot
             agree
             to
             the
             state
             of
             mans
             innocency
             .
          
           
             
               This
               is
               to
               be
               understood
               of
               such
               Ceremonies
               as
               had
               reference
               to
               Christ
               as
               a
               Redeemer
               ,
            
             
             
               and
               so
               the
               ensuing
               words
               expound
               these
               ,
               for
               otherwise
               ceremonies
               which
               have
               a
               moral
               signification
               ,
               or
               were
               instituted
               for
               other
               ends
               might
               stand
               with
               mans
               estate
               in
               Paradise
               ,
               for
               what
               was
               the
               tree
               of
               life
               but
               a
               ceremony
               .
            
          
           
             And
             the
             reason
             of
             that
             is
             ,
             because
             that
             before
             there
             was
             a
             Saviour
             ,
             there
             could
             not
             be
             a
             type
             of
             a
             Saviour
             ,
             as
             ceremonies
             were
             ;
             and
             before
             there
             was
             sin
             ,
             there
             needed
             no
             Saviour
             :
             and
             so
             consequently
             needing
             no
             Saviour
             ,
             there
             needed
             no
             ceremony
             ,
             and
             needing
             no
             Saviour
             ,
             nor
             ceremony
             ,
             it
             could
             not
             be
             ceremonial
             .
          
           
             But
             this
             was
             it
             ,
             that
             Adam
             (
             having
             in
             the
             six
             dayes
             a
             natural
             use
             in
             his
             body
             of
             the
             creatures
             )
             should
             for
             the
             glory
             of
             God
             on
             the
             seventh
             day
             have
             a
             spiritual
             use
             and
             consideration
             of
             them
             in
             a
             more
             special
             manner
             .
             And
             although
             there
             might
             be
             a
             worship
             performed
             to
             God
             on
             other
             dayes
             ,
             yet
             that
             it
             might
             be
             more
             solemn
             ,
             publick
             ,
             and
             universal
             ,
             and
             the
             heart
             of
             man
             more
             free
             from
             distraction
             ,
             and
             wordly
             avocations
             ,
             God
             therefore
             would
             have
             a
             speciall
             day
             dedicated
             to
             his
             honour
             and
             service
             ,
             wherein
             the
             Creature
             should
             solemnly
             performe
             his
             homage
             to
             the
             Creator
             ,
             and
             this
             was
             the
             first
             generall
             end
             ,
             though
             other
             ends
             were
             after
             added
             :
             as
             in
             Deuteronomie
             it
             pleased
             God
             to
             adde
             this
             reason
             ,
             that
             the
             People
             should
             remember
             their
             Delivery
             out
             of
             
             Egypt
             ,
             but
             this
             was
             but
             
               finis
               posterior
            
             ,
             a
             particular
             and
             after
             end
             ,
             and
             accessory
             .
             And
             it
             were
             well
             if
             we
             might
             adde
             to
             our
             dayes
             of
             rest
             the
             memory
             of
             benefits
             received
             .
             And
             in
             Exodus
             God
             yieldeth
             a
             reason
             taken
             from
             a
             politick
             end
             ,
             that
             our
             family
             and
             cattel
             may
             rest
             ,
             and
             return
             more
             fresh
             to
             their
             labour
             .
          
           
             And
             if
             any
             will
             say
             ,
             that
             besides
             these
             ends
             ,
             there
             was
             prefigured
             by
             this
             rest
             ,
             that
             rest
             we
             shall
             have
             from
             sin
             ;
             It
             s
             true
             ,
             but
             yet
             that
             is
             but
             an
             accessory
             end
             .
             As
             in
             the
             Sacraments
             of
             Circumcision
             and
             Passeover
             ,
             besides
             the
             general
             ends
             of
             their
             institution
             ,
             which
             were
             to
             seal
             and
             signify
             Gods
             preventing
             and
             following
             grace
             ,
             there
             were
             other
             ends
             typical
             and
             accessory
             :
             as
             that
             of
             Circumcision
             did
             signifie
             the
             Circumcision
             of
             the
             heart
             ,
             and
             the
             Passover
             the
             sacrifice
             of
             Christ
             offered
             upon
             the
             cross
             .
             In
             which
             respects
             ,
             though
             those
             two
             Sacraments
             are
             abolisht
             ,
             yet
             the
             Sacrament
             of
             initiation
             ,
             and
             another
             of
             our
             confirmation
             in
             grace
             are
             still
             continued
             ,
             to
             wit
             ,
             Baptism
             and
             the
             Lords
             supper
             ,
             according
             to
             the
             general
             ends
             of
             the
             two
             former
             Sacraments
             ,
             which
             ends
             do
             still
             remain
             .
             So
             though
             the
             Sabbath
             or
             seventh
             day
             from
             the
             Creation
             be
             ceased
             ,
             yet
             there
             is
             another
             day
             still
             remaining
             ,
             because
             the
             end
             of
             keeping
             a
             day
             is
             immutable
             from
             the
             beginning
             ,
             to
             wit
             ,
             that
             God
             might
             be
             honoured
             by
             a
             solemne
             and
             publick
             worship
             .
          
           
             This
             reason
             of
             it self
             is
             so
             forcible
             and
             plain
             ,
             that
             without
             bringing
             in
             a
             manifest
             absurdity
             it
             cannot
             be
             denyed
             and
             avoided
             .
             When
             they
             see
             these
             ends
             carry
             us
             to
             the
             Institution
             ,
             and
             that
             in
             Paradise
             where
             no
             type
             or
             Ceremony
             was
             ,
             they
             seek
             to
             avoid
             it
             by
             saying
             ,
             It
             s
             true
             ,
             
               that
               God
               sanctified
               it
               in
               Paradise
               ,
            
             but
             Adam
             never
             kept
             it
             ,
             neither
             was
             it
             kept
             till
             immediately
             before
             the
             Law
             was
             given
             :
             which
             may
             seem
             to
             be
             a
             very
             absurd
             thing
             ,
             that
             God
             should
             sanctifie
             a
             thing
             two
             thousand
             years
             before
             it
             was
             to
             be
             put
             in
             practise
             .
             This
             is
             like
             to
             that
             assertion
             of
             those
             Hereticks
             ,
             that
             held
             ,
             the
             
               materia
               prima
            
             to
             be
             made
             by
             God
             many
             years
             before
             the
             world
             it self
             ,
             and
             that
             it
             abode
             by
             him
             ,
             till
             the
             world
             was
             made
             .
             But
             they
             are
             confuted
             by
             the
             Fathers
             thus
             ,
             That
             no
             wise
             man
             will
             make
             any
             thing
             to
             be
             many
             years
             by
             him
             ,
             before
             he
             shall
             have
             occasion
             to
             put
             it
             to
             any
             use
             .
             And
             therefore
             much
             lesse
             would
             God
             bless
             this
             day
             before
             there
             should
             be
             any
             use
             of
             it
             :
             to
             make
             
               rem
               ante
               usum
            
             .
          
           
             1.
             
             We
             must
             understand
             ,
             that
             God
             in
             Deuteronomy
             seemeth
             to
             make
             a
             distinction
             between
             Ceremonies
             and
             the
             Moral
             Law
             ,
             Deuteronomy
             4.
             13
             ,
             14.
             as
             ,
             that
             the
             one
             proceeded
             from
             himself
             immediately
             :
             the
             other
             by
             the
             ministery
             of
             Moses
             ,
             so
             also
             Deuteronomie
             5.
             31.
             
          
           
             2.
             
             Again
             it
             breeds
             confusion
             ,
             and
             breaks
             order
             (
             a
             thing
             which
             God
             misliketh
             )
             if
             any
             thing
             meerly
             ceremonial
             and
             not
             in
             some
             sort
             moral
             should
             be
             placed
             among
             the
             ten
             Commandments
             .
             One
             of
             the
             Fathers
             upon
             the
             words
             [
             
               Nunquid
               &
               Saul
               〈◊〉
               inter
               Prophetas
               ?
               Is
               Saul
               also
               among
               the
               Prophets
               ?
            
             ]
             saith
             ,
             that
             Saul
             being
             no
             Prophet
             by
             profession
             ,
             
               est
               heterogeneus
            
             ,
             of
             another
             kinde
             ,
             and
             an
             irregular
             person
             among
             the
             Prophets
             :
             so
             it
             will
             fall
             out
             to
             be
             against
             order
             ,
             for
             a
             meer
             ceremonial
             Precept
             ,
             to
             stand
             in
             the
             midst
             of
             moral
             Commandments
             .
             For
             every
             ceremony
             or
             type
             of
             the
             Law
             ,
             is
             as
             it
             was
             a
             foretelling
             of
             something
             in
             the
             Gospel
             ;
             so
             it
             must
             be
             referred
             to
             the
             Gospel
             ,
             as
             the
             shadow
             to
             the
             body
             .
             And
             indeed
             no
             typical
             ceremonies
             are
             in
             their
             own
             nature
             ,
             for
             the
             type
             or
             ceremony
             is
             to
             cease
             when
             the
             substance
             comes
             ,
             as
             the
             shadow
             when
             the
             body
             appears
             .
             But
             this
             Commandment
             for
             the
             substance
             of
             it
             ,
             continues
             in
             the
             time
             of
             the
             Gospel
             .
          
           
             3.
             
             Thirdly
             ,
             this
             being
             a
             principle
             ,
             that
             the
             Law
             of
             Moses
             (
             expressed
             in
             the
             Decalogue
             )
             is
             nothing
             but
             the
             Law
             of
             nature
             revived
             ,
             and
             the
             Law
             of
             nature
             being
             a
             resemblance
             of
             Gods
             image
             .
             If
             we
             say
             this
             precept
             is
             in
             its
             substance
             ceremonial
             ,
             then
             we
             must
             also
             say
             ,
             that
             in
             the
             image
             of
             God
             something
             is
             ceremonial
             ,
             not
             to
             abide
             ,
             but
             for
             a
             time
             onely
             :
             but
             all
             things
             in
             him
             ,
             and
             in
             his
             image
             are
             eternal
             according
             to
             his
             Nature
             .
          
           
             4.
             
             In
             the
             Law
             of
             grace
             ,
             Christ
             delivering
             the
             sum
             of
             the
             ten
             Commandments
             to
             the
             Scribes
             and
             Pharisees
             ,
             
               Thou
               shalt
               love
               the
               Lord
               ,
               &c.
            
             there
             's
             no
             question
             ,
             but
             that
             it
             is
             the
             sum
             of
             the
             Decalogue
             ,
             and
             therefore
             therein
             is
             included
             the
             religious
             observation
             of
             the
             Sabbath
             ,
             and
             so
             it
             will
             be
             for
             the
             substance
             moral
             ,
             as
             the
             love
             of
             God
             is
             ,
             in
             which
             it
             is
             contained
             ,
             or
             else
             our
             Saviour
             had
             delivered
             an
             imperfect
             sum
             .
          
           
             5.
             
             Again
             ,
             it
             is
             dangerous
             to
             hold
             ,
             that
             any
             precept
             in
             the
             Decalogue
             is
             ceremonial
             :
             for
             by
             this
             the
             Papists
             (
             as
             Parisius
             and
             Politianus
             )
             will
             bring
             another
             of
             them
             to
             be
             so
             ,
             and
             will
             say
             ,
             that
             the
             second
             Commandment
             concerning
             images
             is
             ceremonial
             ,
             and
             
             then
             why
             not
             three
             as
             well
             as
             two
             ,
             and
             so
             four
             and
             five
             ,
             and
             all
             .
             The
             best
             way
             therefore
             to
             hold
             the
             duties
             eternall
             ,
             and
             to
             keep
             them
             without
             blemish
             is
             to
             deny
             that
             any
             of
             these
             ten
             precepts
             is
             ceremonial
             in
             the
             substance
             or
             nature
             of
             the
             Commandment
             ,
             but
             that
             they
             are
             plainly
             moral
             .
          
           
             6.
             
             To
             come
             to
             the
             time
             of
             the
             Gospel
             .
             We
             hold
             that
             all
             typical
             ceremonies
             of
             the
             law
             are
             ended
             and
             abrogated
             by
             Christs
             death
             .
             Then
             if
             the
             day
             of
             rest
             be
             not
             abrogated
             by
             his
             death
             ,
             it
             is
             not
             a
             meer
             Ceremony
             or
             ceremonial
             .
             And
             that
             it
             is
             not
             ,
             is
             plain
             by
             our
             Saviour
             himself
             for
             his
             denouncing
             the
             destruction
             of
             Jerusalem
             bids
             them
             pray
             that
             their
             calamity
             fall
             not
             in
             the
             winter
             ,
             nor
             on
             the
             Sabbath
             day
             :
             Now
             we
             know
             that
             Jerusalem
             was
             destroyed
             many
             years
             after
             Christs
             death
             ,
             when
             all
             ceremonies
             were
             ended
             .
             Therefore
             if
             Christ
             knew
             that
             the
             Sabbath
             as
             a
             ceremony
             should
             be
             wholly
             abrogated
             by
             his
             death
             ,
             his
             counsel
             might
             well
             have
             bin
             spared
             ,
             that
             they
             should
             pray
             that
             their
             flight
             might
             not
             be
             on
             the
             Sabbath
             day
             ,
             Matth.
             24.
             20.
             which
             if
             it
             had
             been
             quite
             abolished
             ,
             should
             have
             been
             no
             day
             .
          
           
             Again
             in
             things
             meerly
             ceremonia
             '
             ,
             there
             is
             not
             commutatio
             ,
             a
             change
             ,
             but
             abrogatio
             ,
             an
             abrogating
             of
             them
             wholly
             :
             but
             we
             see
             in
             this
             matter
             of
             the
             Sabbath
             ,
             there
             is
             commutatio
             ,
             not
             abrogatio
             ,
             the
             Lords
             day
             is
             appointed
             instead
             of
             the
             Sabbath
             ;
             but
             no
             total
             abrogation
             of
             the
             Sabbath
             .
             Thus
             the
             seals
             of
             the
             Covenant
             though
             they
             had
             something
             typical
             ,
             yet
             being
             in
             their
             general
             nature
             moral
             ,
             therefore
             they
             are
             changed
             ,
             but
             not
             quite
             abrogated
             ,
             whereas
             in
             things
             meerly
             typical
             ,
             there
             's
             no
             maner
             of
             commutation
             ,
             but
             they
             are
             clean
             taken
             away
             :
             for
             Christ
             having
             broken
             down
             the
             partition
             wall
             ,
             Ephes.
             2.
             14
             ,
             15.
             hath
             wholly
             taken
             away
             the
             law
             of
             ordinances
             ,
             &c.
             
             But
             it
             is
             manifest
             ,
             that
             instead
             of
             the
             Jews
             seventh
             day
             ,
             another
             seventh
             day
             was
             ordained
             in
             the
             Apostles
             dayes
             ;
             therefore
             as
             the
             ministery
             and
             seals
             of
             the
             Covenant
             ,
             and
             the
             chief
             place
             of
             it
             ,
             to
             wit
             the
             Temple
             ,
             were
             not
             abolished
             but
             changed
             ,
             as
             having
             a
             moral
             〈◊〉
             in
             them
             ;
             so
             also
             was
             the
             day
             of
             the
             Covenant
             ;
             for
             we
             read
             .
             Acts
             20.
             7.
             that
             the
             〈◊〉
             and
             Disciples
             came
             together
             on
             the
             first
             day
             of
             the
             week
             ,
             to
             hear
             the
             word
             ,
             and
             to
             break
             bread
             ,
             and
             in
             1
             Corin.
             16.
             2.
             the
             Apostle
             wills
             them
             in
             their
             meetings
             on
             the
             first
             day
             of
             the
             week
             to
             lay
             aside
             for
             the
             poor
             ,
             and
             Revel
             .
             1.
             10.
             it
             is
             plainly
             called
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Lords
             day
             .
          
           
             So
             that
             we
             see
             in
             the
             whole
             time
             of
             the
             Apostles
             it
             was
             not
             taken
             away
             ,
             but
             changed
             by
             them
             ,
             and
             therefore
             cannot
             be
             a
             meere
             ceremonie
             ,
             nor
             of
             the
             nature
             of
             the
             types
             of
             the
             Law.
             But
             when
             the
             old
             Covenant
             ceased
             ,
             then
             ceased
             the
             Ministery
             thereof
             :
             the
             Priesthood
             of
             Levi
             was
             changed
             ,
             and
             given
             to
             choice
             men
             of
             all
             Tribes
             ,
             and
             instead
             of
             it
             is
             our
             Ministery
             .
             And
             as
             the
             seals
             of
             the
             Covenant
             ceased
             as
             of
             Circumcision
             and
             the
             Paschal
             lamb
             ,
             and
             in
             place
             thereof
             came
             our
             Sacraments
             of
             Baptism
             and
             the
             Lords
             supper
             :
             so
             the
             day
             of
             the
             old
             Covenant
             is
             taken
             away
             ,
             and
             instead
             thereof
             is
             put
             the
             Lords
             day
             ,
             none
             of
             them
             in
             the
             first
             end
             being
             ceremonial
             ,
             but
             having
             a
             continual
             use
             ,
             and
             to
             last
             as
             long
             as
             the
             Church
             militant
             .
          
           
             The
             reasons
             which
             might
             seem
             to
             have
             moved
             the
             Apostles
             to
             change
             this
             day
             may
             be
             fitly
             taken
             from
             the
             Institution
             of
             the
             Sabbath
             in
             the
             time
             of
             the
             law
             .
             For
             as
             then
             nothing
             was
             more
             memorable
             then
             the
             day
             of
             the
             creation
             :
             so
             when
             it
             pleased
             God
             that
             old
             things
             should
             cease
             ,
             and
             that
             there
             should
             be
             a
             new
             creation
             ,
             and
             that
             there
             was
             a
             benefit
             ,
             that
             did
             overshadow
             the
             former
             ,
             the
             benefit
             of
             redemption
             ;
             therefore
             when
             that
             was
             accomplished
             by
             Christs
             resurrection
             ,
             from
             that
             day
             we
             celebrate
             the
             memorial
             of
             it
             on
             the
             first
             day
             of
             the
             week
             ,
             and
             whereas
             that
             other
             great
             work
             of
             the
             sending
             the
             holy
             Ghost
             ,
             which
             was
             fifty
             dayes
             after
             ,
             concurd
             on
             the
             same
             day
             ,
             whereby
             that
             inestimable
             benefit
             of
             sanctification
             and
             speaking
             with
             strange
             tongues
             was
             conferred
             upon
             the
             Church
             ,
             and
             because
             the
             memory
             of
             the
             benefit
             of
             the
             creation
             may
             also
             be
             kept
             on
             the
             first
             day
             of
             the
             week
             ,
             as
             well
             as
             on
             the
             last
             .
             Hence
             we
             may
             see
             upon
             what
             great
             reasons
             this
             day
             is
             establisht
             ,
             wherein
             do
             concur
             the
             three
             special
             works
             and
             benefits
             of
             the
             three
             persons
             to
             be
             for
             ever
             thankfully
             remembred
             ,
             viz.
             that
             of
             Creation
             by
             the
             Father
             ,
             Redemption
             by
             the
             Son
             ,
             and
             Sanctification
             by
             the
             holy
             Ghost
             .
             And
             so
             much
             for
             the
             clearing
             of
             that
             point
             .
          
        
         
           
           
             ¶
             CHAP.
             III.
             
          
           
             
               Additionall
               considerations
               upon
               the
               doctrine
               of
               the
               Sabbath
               ,
               laid
               down
               in
               seven
               conclusions
               .
               1.
               
               It
               is
               certain
               some
               time
               is
               to
               be
               set
               apart
               for
               publick
               worship
               ,
               〈◊〉
               by
               School-men
               ,
               Canonists
               ,
               and
               reasons
               .
               2.
               
               Certain
               that
               the
               law
               of
               nature
               doth
               not
               dictate
               the
               proportion
               of
               seven
               or
               any
               other
               in
               particular
               .
               3.
               
               It
               is
               most
               probable
               that
               the
               seventh
               day
               was
               appointed
               by
               God
               from
               the
               beginning
               ,
               as
               a
               day
               of
               publick
               worship
               in
               memory
               of
               the
               creation
               ,
               and
               did
               oblige
               all
               mankinde
               :
               though
               the
               symbolical
               or
               typical
               rest
               afterwards
               was
               enjoyned
               to
               the
               Jews
               onely
               :
               this
               proved
               from
               Scripture
               ,
               Fathers
               ,
               Jewish
               Doctors
               ,
               late
               Divines
               ,
               reasons
               ,
               &c.
               
               How
               the
               Fathers
               are
               to
               be
               understood
               that
               deny
               Sabbatizing
               before
               the
               Mosaical
               Law.
               4.
               
               The
               Lords
               day
               is
               of
               divine
               institution
               ,
               proved
               by
               Scripture
               ,
               Fathers
               ,
               publick
               declarations
               of
               the
               Church
               ,
               Edicts
               of
               Princes
               ,
               Canonists
               some
               School-men
               ,
               late
               Divines
               .
               5
               The
               fourth
               Commandment
               is
               in
               force
               :
               for
               the
               moral
               equity
               ,
               that
               at
               least
               a
               seventh
               part
               be
               given
               to
               God
               ;
               literally
               it
               requires
               onely
               the
               seventh
               day
               from
               the
               creation
               ,
               not
               a
               seventh
               day
               .
               The
               day
               altered
               by
               the
               Apostles
               by
               special
               authority
               .
               6.
               
               The
               rest
               of
               the
               Jewish
               sabbath
               partly
               moral
               ,
               which
               continues
               still
               :
               partly
               symbolical
               ,
               which
               is
               expir'd
               .
               How
               the
               rest
               of
               the
               Lords
               day
               differs
               from
               the
               rest
               of
               Iewish
               sabbath
               ,
               rest
               from
               ordinary
               labours
               forbidden
               by
               God
               ,
               but
               the
               special
               determination
               left
               to
               the
               Church
               .
               How
               the
               Lords
               day
               succeeds
               the
               sabbath
               .
               7.
               
               The
               sabbath
               kept
               with
               the
               Lords
               day
               by
               the
               Primitive
               Christians
               till
               the
               Council
               of
               Laodicea
               was
               not
               in
               a
               Jewish
               manner
               .
            
          
           
             The
             whole
             doctrine
             of
             the
             sabbath
             and
             Lords
             day
             handled
             in
             seven
             conclusions
             .
             
          
           
             FOr
             the
             more
             cleare
             understanding
             of
             this
             point
             of
             the
             sabbath
             ,
             and
             of
             the
             reasons
             
             which
             are
             here
             produced
             ,
             and
             of
             this
             discourse
             upon
             that
             subject
             ,
             I
             shall
             briefly
             lay
             down
             that
             which
             I
             conceive
             most
             agreeable
             to
             the
             truth
             ,
             in
             certain
             propositions
             or
             conclusions
             distinguishing
             things
             certain
             from
             such
             as
             are
             onely
             probable
             ,
             and
             submitting
             ,
             all
             to
             the
             iudicious
             and
             learned
             reader
             .
          
           
             1.
             
             It
             is
             certain
             that
             some
             time
             ought
             to
             be
             set
             apart
             for
             publick
             worship
             ,
             and
             that
             this
             is
             required
             by
             the
             law
             of
             nature
             ,
             which
             dictates
             to
             every
             one
             ,
             that
             as
             
             God
             ought
             to
             be
             worshipped
             ,
             so
             some
             special
             time
             must
             be
             set
             apart
             for
             that
             imployment
             :
             
             and
             therefore
             as
             when
             God
             created
             the
             world
             ,
             he
             is
             said
             to
             have
             concreated
             time
             with
             it
             ,
             so
             when
             he
             commands
             a
             publick
             worship
             ,
             he
             commands
             
             withall
             some
             time
             for
             that
             use
             ,
             without
             which
             it
             cannot
             be
             performed
             ;
             and
             therefore
             
             it
             is
             confessed
             by
             all
             divines
             ancient
             and
             modern
             ,
             and
             by
             men
             of
             all
             professions
             (
             except
             familists
             and
             such
             fanatick
             spirits
             )
             that
             some
             time
             ought
             to
             be
             set
             apart
             for
             holy
             duties
             ,
             as
             due
             by
             the
             immutable
             law
             of
             nature
             
               morale
               est
               quantum
               ad
               hoc
               ,
               quod
               homo
               〈◊〉
               aliquod
               tempus
               ad
               vacandum
               divinis
               &c.
            
             saith
             
               Aquinas
               ,
               secunda
            
             
             
               secundae
               q.
            
             112.
             
             It
             is
             moral
             ,
             that
             every
             man
             depute
             some
             time
             for
             religious
             duties
             ;
             and
             with
             him
             joyntly
             agree
             all
             the
             rest
             of
             the
             Schoolmen
             ,
             modern
             divines
             and
             
             others
             .
             The
             very
             law
             of
             nature
             ,
             saith
             our
             learned
             Hooker
             ,
             requires
             no
             lesse
             the
             sanctification
             of
             times
             ,
             then
             of
             places
             ,
             persons
             ,
             and
             things
             ;
             for
             which
             cause
             it
             hath
             plased
             God
             heretofore
             ,
             as
             of
             the
             rest
             ,
             so
             of
             times
             likewise
             to
             exact
             some
             part
             by
             way
             of
             perpetual
             homage
             .
             And
             so
             we
             finde
             the
             Heathen
             ,
             which
             had
             no
             other
             then
             the
             law
             of
             nature
             to
             direct
             them
             ,
             had
             their
             solemne
             feasts
             and
             set
             dayes
             appointed
             for
             the
             worship
             of
             their
             supposed
             deities
             .
             This
             therefore
             I
             lay
             down
             as
             certain
             because
             questionedby
             none
             ,
          
           
             2.
             
             I
             conceive
             it
             to
             be
             likewise
             certain
             ,
             that
             the
             law
             of
             nature
             doth
             not
             in
             particular
             dictate
             ,
             what
             day
             or
             time
             ought
             to
             be
             set
             apart
             for
             publick
             worship
             ,
             but
             that
             the
             determination
             of
             the
             time
             or
             dayes
             in
             special
             ,
             is
             from
             positive
             laws
             ,
             either
             of
             God
             or
             men
             ,
             and
             therefore
             that
             the
             limitation
             of
             a
             seventh
             day
             ,
             or
             the
             7
             th
             day
             from
             the
             creation
             ,
             or
             any
             other
             particular
             proportion
             cannot
             be
             deduced
             necessarily
             from
             any
             natural
             principle
             ,
             but
             must
             be
             referrd
             to
             some
             positive
             law
             either
             divine
             or
             humane
             .
             
             This
             appears
             in
             that
             there
             can
             no
             natural
             reason
             be
             given
             ,
             why
             one
             day
             more
             then
             another
             ,
             or
             why
             a
             seventh
             rather
             then
             a
             sixth
             ,
             or
             eighth
             ,
             should
             necessarily
             be
             consecrated
             to
             God
             ,
             all
             dayes
             being
             in
             themselves
             alike
             ,
             and
             none
             in
             themselves
             more
             excellent
             then
             others
             ,
             those
             things
             which
             are
             natural
             ,
             and
             simply
             or
             purely
             moral
             ,
             are
             evident
             to
             all
             by
             the
             light
             of
             nature
             ,
             or
             may
             by
             necessary
             consequence
             be
             deduced
             from
             some
             principle
             which
             is
             evident
             ,
             such
             laws
             concern
             things
             good
             or
             evil
             in
             themselves
             ;
             and
             therefore
             do
             immutably
             binde
             all
             persons
             in
             all
             places
             alike
             :
             but
             the
             limitation
             of
             a
             special
             day
             is
             not
             ,
             it
             is
             neither
             a
             principle
             evident
             in
             it self
             ,
             nor
             can
             by
             necessary
             consequence
             be
             derived
             from
             any
             such
             principle
             ,
             and
             therefore
             cannot
             be
             referred
             to
             any
             natural
             law
             or
             dictate
             of
             reason
             .
             Therefore
             not
             only
             the
             schoolmen
             generally
             (
             
               nemine
               contradicente
            
             )
             with
             the
             Casuists
             and
             Canonists
             ,
             but
             the
             most
             modern
             divines
             ,
             some
             few
             excepted
             ,
             do
             generally
             agree
             in
             this
             ,
             as
             well
             as
             in
             the
             former
             conclusion
             ;
             and
             though
             some
             make
             the
             observation
             of
             the
             Lords
             day
             under
             the
             Gospel
             to
             be
             unchangable
             ,
             and
             so
             in
             some
             sort
             moral
             ,
             as
             the
             sabbath
             was
             under
             the
             law
             ;
             yet
             this
             they
             ground
             not
             upon
             any
             natural
             law
             ,
             but
             upon
             positive
             divine
             Law
             :
             and
             those
             that
             seem
             to
             make
             it
             a
             dictate
             
             of
             nature
             ,
             mean
             nothing
             else
             ,
             but
             that
             there
             is
             a
             congruity
             in
             reason
             ,
             and
             that
             this
             time
             being
             fixt
             by
             Christ
             is
             unalterable
             by
             any
             humane
             power
             .
             The
             reason
             given
             by
             some
             ,
             why
             a
             memento
             is
             prefixed
             before
             the
             fourth
             Commmandement
             ,
             and
             none
             else
             ,
             is
             because
             that
             Nature
             doth
             not
             dictate
             any
             particular
             day
             ,
             and
             therefore
             men
             need
             to
             be
             put
             in
             minde
             of
             the
             day
             appointed
             by
             God.
             
               Filencius
               tract
            
             .
             27.
             cap.
             1.
             n.
             4.
             
             
               Ex
               Thom.
            
             1.
             2.
             q.
             100.
             a.
             7.
             
             &
             2.
             2.
             q.
             122.
             a.
             4.
             ad
             .
             3.
             
             
               Bonavent
               .
               Richard
               .
               &
               aliis
               in
            
             3.
             
             
               Sent.
               Dist.
            
             37.
             and
             before
             them
             
               S.
               Chrysost.
            
             saith
             ,
             that
             the
             Sabbath
             is
             a
             precept
             not
             made
             known
             to
             us
             by
             our
             Consciences
             ,
             as
             the
             other
             precepts
             are
             ,
             and
             that
             God
             therefore
             gives
             reasons
             of
             this
             ,
             as
             because
             he
             rested
             the
             seventh
             day
             ,
             and
             because
             they
             were
             servants
             in
             Egypt
             ,
             &c.
             whereas
             in
             those
             that
             are
             purely
             moral
             ,
             as
             ,
             
               Thou
               shalt
               do
               no
               murther
               ,
               &c.
            
             he
             gives
             the
             Precept
             barely
             without
             any
             reason
             at
             all
             ,
             and
             that
             because
             our
             consciences
             had
             taught
             us
             this
             before
             ,
             and
             because
             he
             speaks
             to
             those
             that
             knew
             reason
             sufficient
             .
             Tom.
             6.
             p.
             542.
             
             
               Edit
               .
               Savil.
            
             
          
           
             3.
             
             It
             is
             probable
             that
             the
             seventh
             day
             was
             appointed
             by
             positive
             divine
             law
             ,
             from
             the
             begining
             ,
             as
             the
             day
             for
             publick
             worship
             to
             praise
             God
             for
             the
             creation
             of
             the
             world
             ,
             &c.
             and
             so
             did
             oblige
             all
             mankinde
             ;
             though
             as
             a
             Sabbath
             or
             day
             of
             symbolical
             rest
             ,
             it
             was
             afterward
             particularly
             given
             to
             the
             Jews
             by
             Moses
             .
             For
             it
             is
             the
             opinion
             not
             only
             of
             some
             Jewish
             Doctors
             ,
             but
             of
             learned
             men
             among
             our selves
             ,
             that
             in
             the
             4
             h
             Commandment
             ,
             the
             sanctifying
             of
             the
             seventh
             day
             ,
             and
             the
             rest
             then
             commanded
             ,
             are
             several
             distinct
             things
             ,
             and
             that
             the
             first
             refer
             to
             the
             creation
             of
             the
             world
             ,
             as
             the
             cause
             ;
             the
             other
             to
             the
             Egyptian
             bondage
             out
             of
             which
             they
             were
             delivered
             ,
             and
             that
             therefore
             the
             one
             belonged
             to
             all
             men
             ,
             the
             other
             onely
             to
             the
             Jews
             ,
             for
             which
             cause
             the
             Sabbath
             is
             said
             to
             be
             a
             signe
             between
             God
             and
             them
             ,
             Exod.
             31.
             13.
             of
             which
             opinion
             seem
             to
             be
             
               Irenaeus
               lib.
            
             4.
             cap.
             30.
             and
             
               Euseb.
               hist.
            
             1.
             cap
             4.
             
          
           
             And
             thus
             that
             of
             Genesis
             2.
             of
             
               Gods
               blessing
               and
               sanctifying
               the
               seventh
               day
               ,
            
             may
             be
             expounded
             cleerly
             and
             litterally
             without
             any
             forced
             interpretation
             ,
             that
             God
             did
             then
             sanctifie
             and
             appoint
             that
             day
             to
             be
             kept
             holy
             by
             a
             joyful
             remembrance
             of
             the
             creation
             ,
             and
             by
             other
             holy
             duties
             solemnly
             to
             be
             performed
             to
             him
             as
             Creator
             of
             all
             ,
             that
             being
             the
             birth
             day
             of
             the
             world
             ,
             †
             which
             God
             the
             Lord
             of
             all
             would
             have
             observed
             ;
             as
             Princes
             ,
             who
             appoint
             the
             birth-day
             of
             their
             sons
             to
             be
             kept
             by
             their
             subjects
             .
          
           
             For
             though
             I
             know
             diverse
             learned
             men
             *
             ,
             both
             ancient
             and
             modern
             do
             otherwise
             
             expound
             the
             words
             ,
             either
             of
             Gods
             sanctifying
             the
             day
             in
             himself
             ,
             by
             a
             rest
             or
             cessation
             from
             those
             emanations
             of
             his
             power
             and
             goodnesse
             ,
             or
             by
             destinating
             the
             day
             to
             be
             observed
             afterwards
             ,
             or
             that
             the
             words
             are
             spoken
             by
             anticipation
             ,
             viz.
             that
             Moses
             writing
             that
             history
             after
             the
             Sabbath
             was
             given
             ,
             saith
             that
             Gods
             resting
             on
             the
             seventh
             day
             ,
             was
             the
             cause
             why
             afterwards
             ,
             viz.
             when
             the
             Law
             was
             given
             ,
             he
             sanctified
             that
             day
             ;
             yet
             the
             other
             exposition
             seems
             to
             be
             more
             cleer
             and
             genuine
             ,
             that
             the
             sanctification
             by
             holy
             duties
             was
             commanded
             then
             ,
             and
             that
             the
             rest
             from
             all
             labours
             was
             one
             of
             the
             ceremonies
             given
             afterwards
             to
             the
             Jews
             .
             And
             to
             this
             those
             words
             of
             
               Moses
               ,
               Deuter.
            
             5.
             12.
             seem
             to
             relate
             :
             when
             after
             the
             Commandment
             of
             sanctifying
             the
             Sabbath
             day
             ,
             he
             addes
             ,
             
               As
               the
               Lord
               thy
               God
               hath
               commanded
               thee
               ,
            
             to
             wit
             ,
             long
             before
             from
             the
             beginning
             of
             the
             world
             ,
             and
             in
             Exod.
             20.
             10
             
             
             I
             take
             the
             same
             to
             be
             the
             meaning
             of
             the
             words
             (
             
               the
               seventh
               day
               is
               the
               sabbath
               of
               the
               Lord
               thy
               God
            
             )
             that
             is
             ,
             the
             day
             consecrated
             to
             God
             from
             the
             beginning
             .
             Therefore
             
             〈◊〉
             collects
             from
             those
             words
             in
             Job
             38.
             4.
             7.
             
               where
               wast
               thou
               when
               I
               laid
               the
            
             
             
               foundations
               of
               the
               earth
               when
               the
               morning
               stars
               sung
               together
               and
               all
               the
               sons
               of
               God
               shouted
            
             
             
               for
               joy
            
             ?
             that
             upon
             the
             seventh
             day
             when
             the
             world
             was
             finisht
             ,
             the
             Angels
             ,
             who
             who
             are
             stiled
             the
             sons
             of
             God
             kept
             the
             sabbath
             .
             And
             though
             I
             will
             not
             peremptorily
             affirme
             that
             the
             Angels
             kept
             it
             ,
             yet
             I
             take
             it
             to
             be
             very
             probable
             ,
             that
             the
             people
             of
             God
             ,
             the
             Patriarches
             and
             other
             holy
             men
             as
             they
             had
             publick
             sacrifices
             and
             forms
             of
             worship
             ,
             so
             they
             had
             some
             set
             times
             for
             the
             ordinary
             performance
             thereof
             ,
             which
             is
             most
             likely
             to
             have
             been
             on
             this
             day
             ,
             it
             is
             hardly
             credible
             that
             in
             the
             time
             of
             Enoch
             men
             should
             separate
             themselves
             from
             the
             sons
             of
             Cain
             ,
             by
             calling
             upon
             the
             name
             of
             the
             Lord
             (
             that
             is
             by
             some
             publick
             worship
             ,
             and
             as
             learned
             Drusius
             thinks
             by
             some
             publick
             forms
             or
             liturgies
             )
             without
             some
             set
             and
             solemn
             time
             for
             
             the
             performance
             thereof
             .
             And
             Calvin
             himself
             (
             though
             far
             from
             the
             sabbatarian
             errors
             )
             yet
             thinks
             ,
             that
             the
             frequent
             sacrifices
             performed
             by
             Abraham
             ,
             and
             the
             other
             Patriarches
             ,
             
             were
             usually
             upon
             this
             day
             ,
             and
             therefore
             concludes
             it
             probable
             ,
             that
             the
             sanctification
             of
             it
             was
             before
             the
             Law.
             And
             seeing
             there
             never
             was
             any
             nation
             in
             the
             world
             ,
             but
             had
             some
             certain
             and
             set
             dayes
             for
             their
             religious
             exercises
             ,
             can
             it
             be
             imagined
             ,
             that
             the
             people
             of
             God
             for
             those
             many
             hundred
             years
             before
             the
             flood
             ,
             and
             after
             ,
             even
             when
             they
             were
             grown
             into
             great
             multitudes
             in
             Egypt
             ,
             
             when
             they
             lived
             for
             divers
             hundred
             years
             ,
             should
             all
             that
             time
             be
             without
             any
             certain
             
             time
             when
             to
             worship
             God
             ,
             that
             they
             should
             have
             their
             sacrifices
             ,
             their
             priests
             viz
             ,
             the
             eldest
             of
             the
             family
             their
             altars
             ,
             and
             consecrated
             places
             ,
             their
             tithes
             which
             was
             Gods
             portion
             ,
             (
             appointed
             by
             divine
             positive
             law
             from
             the
             beginning
             ,
             as
             may
             be
             elswhere
             proved
             )
             and
             yet
             have
             no
             certain
             dayes
             for
             solemne
             worship
             this
             seemes
             to
             me
             altogether
             incredible
             especially
             if
             we
             consider
             that
             it
             is
             morally
             impossible
             ,
             that
             religion
             should
             long
             continue
             and
             be
             preserved
             among
             any
             people
             without
             some
             certain
             time
             for
             the
             publick
             exercise
             thereof
             .
             And
             therefore
             
             though
             there
             be
             no
             expresse
             mention
             of
             any
             such
             dayes
             ,
             yet
             I
             make
             no
             question
             but
             they
             observed
             some
             ,
             and
             if
             any
             ,
             then
             surely
             this
             day
             .
             Besides
             ,
             the
             ceasing
             of
             the
             
             manna
             to
             fall
             upon
             the
             seventh
             day
             ,
             for
             some
             time
             before
             the
             Law
             was
             given
             ,
             is
             an
             argument
             that
             the
             sabbath
             was
             known
             before
             as
             a
             day
             sacred
             to
             God
             ,
             though
             it
             begun
             then
             first
             to
             be
             kept
             as
             a
             day
             of
             rest
             ,
             which
             was
             afterwards
             prescribed
             by
             a
             law
             .
             And
             hence
             it
             was
             that
             some
             relicks
             of
             this
             day
             were
             found
             among
             the
             Heathen
             (
             though
             much
             obliterated
             because
             not
             written
             in
             their
             hearts
             by
             nature
             )
             and
             a
             high
             esteeme
             they
             had
             of
             the
             seventh
             day
             ,
             as
             appears
             by
             
               Clem.
               Strom.
            
             5.
             
             
               Euseb.
               praepar
            
             l.
             13.
             c.
             12.
             who
             out
             of
             Hesiod
             ,
             mencions
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               lux
               septuma
               sancta
            
             10
             
               Septius
               Adv.
               Appi.
               l.
            
             2.
             
               circa
               finem
               &
               Philo
               de
               die
               septimo
               ,
            
             shew
             that
             there
             was
             no
             nation
             so
             barbarous
             but
             that
             they
             honoured
             the
             seventh
             day
             ,
             and
             that
             it
             was
             the
             holy
             day
             not
             for
             one
             nation
             but
             for
             all
             the
             world
             .
             The
             same
             is
             gathered
             from
             Homer
             and
             Callimachus
             by
             
               Clem.
               Alex.
               Strom.
            
             5.
             
             The
             like
             we
             finde
             in
             
               Theophilus
               Ant.
               lib.
            
             2.
             
               ad
               Autolicum
               ,
               Suetonius
            
             in
             Tiberio
             32.
             
             
               Philostratus
               l.
            
             3.
             c.
             13.
             
             
               Dion
               .
               Carthus
               .
               l.
            
             33.
             
             
               Lucian
               ,
               Tibullus
            
             ,
             and
             others
             .
             And
             wheras
             
               Iustine
               Martyr
               ,
               Tertullian
            
             ,
             and
             others
             of
             the
             fathers
             say
             often
             that
             before
             the
             law
             holy
             men
             pleased
             God
             without
             keeping
             the
             sabbath
             ;
             they
             understand
             by
             sabbatizing
             ,
             not
             the
             publick
             praise
             and
             worship
             of
             God
             ,
             but
             the
             Jewish
             rest
             upon
             the
             sabbath
             ,
             which
             its
             true
             was
             proper
             to
             them
             and
             symbolical
             ,
             and
             was
             not
             observed
             by
             the
             Patriarchs
             .
             And
             that
             they
             mean
             this
             may
             gathered
             from
             
               Tertull.
               l.
            
             4.
             
               contra
               Marcion
               .
               Hoc
               priviliigium
               donatum
               sabbato
               a
               primordio
               ,
               quo
               dies
               ipse
               compertus
               est
               ,
               veniam
               jeiunii
               dico
               ,
            
             where
             we
             see
             he
             derives
             the
             sabbath
             as
             a
             day
             of
             rejoycing
             from
             the
             beginning
             of
             the
             world
             ,
             and
             thereupon
             grounds
             the
             custom
             of
             not
             fasting
             on
             that
             day
             :
             and
             yet
             the
             same
             man
             denies
             ,
             that
             the
             Patriarchs
             kept
             the
             sabbath
             ,
             that
             is
             ,
             the
             Jewish
             symbolical
             〈◊〉
             .
          
           
             4.
             
             The
             fourth
             conclusion
             ,
             which
             I
             shall
             propound
             likewise
             as
             probable
             at
             least
             is
             ,
             that
             the
             Lords
             day
             which
             the
             Christian
             Church
             observes
             instead
             of
             the
             sabbath
             is
             of
             divine
             institution
             ,
             that
             as
             the
             seventh
             day
             from
             the
             Creation
             was
             instituted
             by
             God
             himself
             ,
             by
             a
             positive
             law
             obliging
             all
             the
             world
             ,
             so
             the
             Lords
             day
             is
             by
             positive
             Law
             obliging
             all
             Christians
             to
             the
             end
             of
             all
             the
             world
             ,
             instituted
             by
             authority
             from
             Christ
             ,
             who
             changed
             the
             day
             by
             his
             resurrection
             from
             the
             seventh
             to
             the
             first
             day
             
             of
             the
             week
             ,
             and
             that
             the
             Apostles
             published
             and
             ordained
             it
             ,
             not
             as
             ordinary
             rulers
             and
             gouernours
             of
             the
             Church
             ,
             but
             as
             speciall
             extraordinary
             legates
             of
             Christ
             ,
             by
             order
             from
             him
             ;
             and
             therefore
             the
             Church
             now
             hath
             no
             power
             to
             alter
             this
             day
             .
             This
             assertion
             follows
             upon
             the
             former
             ;
             for
             if
             the
             sabbath
             was
             instituted
             by
             God
             before
             the
             Law
             ,
             and
             did
             oblige
             all
             mankinde
             ,
             as
             we
             have
             shewed
             already
             for
             the
             essential
             part
             of
             it
             ,
             as
             a
             day
             of
             publick
             worship
             and
             praise
             to
             the
             honour
             of
             the
             Creator
             and
             that
             the
             ceremonial
             and
             symbolical
             part
             by
             a
             typicall
             rest
             from
             labour
             was
             that
             '
             which
             properly
             concerned
             the
             Jews
             ,
             then
             it
             wil
             necessarily
             follow
             ,
             that
             the
             sabbath
             onely
             in
             this
             latter
             respect
             expired
             at
             the
             death
             of
             Christ
             ;
             and
             that
             the
             other
             part
             ,
             which
             was
             the
             observation
             of
             the
             seventh
             day
             as
             a
             day
             of
             publick
             praise
             in
             honour
             of
             the
             Creatour
             of
             all
             ,
             having
             no
             reference
             to
             Christ
             ,
             (
             for
             wherein
             did
             the
             observation
             of
             a
             certain
             day
             for
             divine
             worship
             typifie
             Christ
             or
             his
             benefits
             ?
             )
             but
             being
             grounded
             upon
             moral
             reasons
             ,
             and
             not
             given
             onely
             to
             the
             Jews
             ,
             ought
             to
             continue
             still
             ,
             unlesse
             it
             were
             altered
             by
             the
             same
             authority
             ,
             to
             wit
             ,
             divine
             :
             and
             therefore
             the
             day
             being
             altered
             
               de
               facto
            
             ,
             as
             appears
             by
             the
             perpetual
             practise
             of
             the
             Christian
             Church
             ,
             to
             the
             first
             day
             of
             the
             week
             ,
             it
             will
             clearly
             follow
             ,
             that
             this
             could
             be
             done
             by
             no
             lesse
             then
             divine
             authority
             ,
             and
             so
             the
             observation
             of
             the
             Lords
             day
             may
             be
             truely
             said
             to
             be
             
               Jure
               divino
            
             ,
             as
             enjoyned
             by
             him
             who
             is
             Lord
             of
             the
             sabbath
             ,
             and
             therefore
             had
             power
             to
             alter
             the
             day
             ;
             which
             he
             did
             by
             his
             Apostles
             .
             Neither
             is
             it
             needful
             (
             which
             some
             vrge
             )
             that
             a
             cleere
             precept
             of
             Christ
             should
             be
             brought
             for
             this
             out
             of
             the
             new
             testament
             .
             It
             is
             sufficient
             ,
             if
             by
             necessary
             consequence
             it
             can
             be
             deduced
             from
             scripture
             :
             and
             though
             in
             matters
             of
             faith
             ,
             which
             are
             of
             absolute
             necessity
             to
             salvation
             for
             all
             to
             know
             ,
             it
             may
             be
             granted
             ,
             that
             they
             are
             all
             expressed
             in
             scripture
             ;
             yet
             for
             other
             matters
             that
             concern
             the
             discipline
             ,
             order
             and
             government
             ,
             of
             the
             Church
             ,
             it
             was
             not
             necessary
             to
             have
             them
             expressed
             in
             writing
             (
             though
             many
             of
             them
             be
             occasionally
             mentioned
             )
             it
             was
             sufficient
             ,
             that
             they
             might
             be
             known
             by
             the
             daily
             practise
             of
             the
             Church
             ,
             wherein
             every
             one
             might
             read
             them
             written
             in
             large
             and
             Capital
             letters
             :
             which
             universal
             practise
             and
             traditio
             of
             
             the
             Church
             in
             these
             matters
             he
             that
             shall
             denie
             or
             question
             ,
             may
             by
             the
             like
             reason
             
             question
             the
             authors
             and
             number
             of
             the
             books
             of
             Canonical
             scripture
             ,
             and
             whether
             they
             were
             written
             by
             men
             divinely
             inspired
             ,
             and
             so
             by
             consequence
             may
             question
             the
             
             authority
             of
             the
             scripture
             it self
             ,
             which
             is
             conveyed
             to
             us
             no
             otherwise
             ,
             then
             by
             
             the
             universal
             and
             Catholick
             tradition
             of
             the
             Church
             .
             Besides
             how
             dangerous
             it
             is
             ,
             that
             the
             publick
             exercise
             of
             Christian
             religion
             ,
             should
             depend
             upon
             so
             week
             a
             foundation
             ,
             as
             authority
             humane
             ,
             wch
             may
             alter
             its
             own
             constitutions
             ,
             &
             is
             subject
             to
             manifold
             errours
             ,
             I
             leave
             to
             the
             prudent
             and
             judicious
             Christian
             to
             consider
             .
             The
             Lords
             day
             then
             I
             conceive
             to
             be
             grounded
             upon
             divine
             authority
             ,
             not
             onely
             in
             regard
             that
             all
             authority
             is
             from
             God
             ,
             and
             so
             divine
             ;
             for
             so
             all
             humane
             laws
             might
             be
             said
             to
             be
             by
             divine
             authority
             :
             
             for
             it
             is
             true
             which
             learned
             Breerewood
             saith
             ,
             there
             may
             be
             divine
             authority
             for
             humane
             decrees
             :
             and
             as
             Molina
             saith
             well
             ,
             
               Licet
               quae
               a
               regia
               &
               aliis
               legitimis
               inferioribus
            
             
             
               potestatibus
               rite
               praecipiuntur
               sunt
               de
               jure
               positivo
               ,
               quod
               tamen
               illis
               ,
               post
               quam
               it
               a
               constitutae
               sunt
               pareatur
               ,
               est
               de
               jure
               divino
               ,
               —
               cum
               legitime
               omnes
               potestates
               a
               Deo
               sunt
               ,
               Deique
               vices
               suo
               ordine
               tenent
               ,
               dumque
               illis
               obedimus
               ,
               earumque
               precepta
               servamus
               ,
               Deo
               pariter
               in
               illis
               paremus
               ,
               Deique
               praeceptum
               &
               voluntatem
               exequimur
               :
            
             though
             the
             commands
             of
             Kings
             and
             other
             inferiour
             lawful
             powers
             are
             onely
             by
             positive
             law
             ,
             yet
             that
             their
             constitutions
             be
             obeyed
             is
             by
             divine
             law
             ;
             for
             all
             lawful
             powers
             are
             from
             God
             ,
             and
             are
             his
             Deputies
             in
             their
             order
             ,
             so
             that
             when
             we
             obey
             them
             ,
             and
             keep
             their
             Commandments
             ,
             we
             do
             also
             obey
             God
             in
             them
             ,
             and
             fulfill
             his
             will
             and
             Commandment
             .
             But
             I
             mean
             by
             divine
             authority
             ,
             that
             which
             is
             immediately
             divine
             in
             regard
             of
             the
             subject
             ,
             God
             ,
             or
             Christ
             himself
             ,
             who
             ordained
             and
             appointed
             this
             day
             ,
             though
             it
             were
             publisht
             to
             the
             world
             by
             the
             Apostles
             ,
             as
             the
             messengers
             of
             Christ
             ,
             as
             they
             publisht
             the
             Gospel
             ,
             and
             those
             things
             for
             which
             they
             had
             commission
             from
             Christ.
             It
             is
             true
             that
             the
             Apostles
             instituted
             other
             things
             as
             ordinary
             governours
             of
             the
             Church
             ,
             which
             are
             in
             themselves
             changeable
             ,
             as
             cannot
             be
             denied
             ,
             as
             their
             orders
             about
             widows
             ,
             saluting
             with
             a
             holy
             kisse
             .
             and
             the
             like
             ,
             which
             are
             now
             antiquated
             .
             But
             that
             the
             Lords
             day
             was
             not
             of
             this
             latter
             sort
             ,
             but
             of
             the
             former
             ,
             besides
             the
             former
             reasons
             ,
             which
             are
             stronger
             then
             any
             I
             have
             seen
             to
             the
             contrary
             ,
             may
             be
             likewise
             evinced
             by
             the
             testimony
             of
             the
             Church
             ,
             and
             of
             the
             most
             learned
             and
             eminent
             Doctors
             of
             it
             in
             several
             ages
             ,
             whose
             testimony
             in
             matters
             of
             fact
             and
             
             things
             of
             this
             nature
             ,
             is
             the
             best
             way
             that
             I
             know
             to
             prove
             what
             is
             not
             cleerely
             and
             evidently
             set
             down
             in
             scriptures
             ,
             and
             that
             wherein
             the
             conscience
             may
             most
             safely
             rest
             .
          
           
             That
             text
             of
             Psal.
             118
             ,
             24.
             
             
               This
               is
               the
               day
               which
               the
               Lord
               hath
               made
               let
               us
               reioyce
            
             
             
               and
               beglad
               in
               it
            
             ,
             is
             generally
             by
             the
             fathers
             applied
             to
             the
             Lords
             day
             ,
             as
             made
             or
             instituted
             by
             the
             Lord
             ;
             so
             among
             others
             ,
             
               Athanasius
               ,
               Ambrose
               ,
               Chrysostom
               ,
               Augustine
               ,
            
             expound
             it
             .
             
               Justin
               Martyr
               in
            
             2
             ,
             
               Aponl
               .
               Antonim
            
             .
             saith
             
               Apostolus
               a
               Christo
               〈◊〉
            
             
             
               〈◊〉
               celebritatem
               accepisse
            
             ,
             That
             the
             Apostles
             received
             from
             Christ
             himself
             the
             celebrity
             of
             this
             day
             .
             Athanasius
             saith
             
               〈◊〉
               sabbati
               Dominus
               in
               diem
               Dominicum
               transtulit
               ,
            
             that
             the
             Lord
             himself
             hath
             transferred
             the
             solemnity
             of
             the
             sabbath
             to
             the
             Lords
             day
             
               Hom.
               de
               semente
            
             ,
             and
             in
             the
             forementioned
             Hom.
             upon
             these
             words
             ,
             
               all
               things
               are
               delivered
               to
               me
               by
               my
               father
               ,
            
             Infers
             the
             Lords
             day
             to
             be
             of
             divine
             institution
             
               Cyrill
               l.
            
             12
             in
             
               John
               Cap.
            
             58.
             speaking
             of
             the
             apparitions
             of
             Christ
             upon
             this
             day
             ,
             saith
             ,
             that
             Christ
             thereby
             sanctified
             this
             day
             for
             solemne
             assemblies
             .
             Chrysostom
             on
             Gen.
             2.
             3.
             saith
             ,
             here
             God
             from
             the
             beginning
             intimates
             this
             doctrine
             to
             us
             ,
             to
             lay
             aside
             and
             separate
             one
             day
             in
             every
             week
             for
             spiritual
             exercises
             .
             Saint
             
               Augustine
               Epist.
            
             119.
             seems
             to
             say
             the
             same
             ,
             that
             the
             Lords
             day
             was
             declared
             by
             the
             resurrection
             of
             Christ
             ,
             
               &
               ab
               illo
            
             not
             
               ab
               illa
               ,
               caepit
               habere
               〈◊〉
               〈◊〉
               ,
            
             from
             him
             (
             that
             is
             ,
             from
             Christ
             )
             it
             began
             to
             be
             made
             a
             festival
             .
             Lactantius
             and
             others
             tell
             us
             ,
             that
             the
             primitive
             Christians
             expected
             Christs
             returne
             to
             judgement
             on
             that
             day
             by
             general
             tradition
             ,
             which
             shews
             ,
             they
             thought
             it
             unalterable
             ,
             and
             so
             no
             humane
             constitution
             .
             Besides
             particular
             testimonies
             we
             have
             the
             publick
             testimony
             of
             the
             Church
             in
             her
             canons
             generally
             received
             in
             the
             the
             Christian
             world
             .
             
               Cap.
               〈◊〉
               Feriis
            
             ,
             where
             it
             is
             ,
             said
             ,
             
               tam
               veteris
               quam
               〈◊〉
               testamenti
               pagina
               septimum
               diem
               〈◊〉
               〈◊〉
               〈◊〉
               ,
            
             that
             both
             the
             old
             and
             new
             Testament
             have
             appointed
             the
             seventh
             day
             for
             mans
             rest
             .
             In
             that
             famous
             constitution
             of
             Leo
             the
             Emperor
             
               &
               〈◊〉
            
             .
             54.
             for
             the
             keeping
             of
             the
             Lords
             day
             ,
             it
             is
             said
             ,
             we
             ought
             not
             to
             encroach
             upon
             that
             one
             day
             which
             God
             hath
             chosen
             for
             his
             own
             honour
             .
             Among
             the
             canonists
             some
             of
             the
             chief
             are
             expressly
             for
             the
             divine
             right
             of
             the
             Lords
             day
             ;
             as
             
               Abbas
               Panormit
            
             .
             in
             c.
             3
             ,
             
               de
               Feriis
               Anchor
            
             .
             and
             others
             :
             and
             of
             the
             latter
             canonists
             ,
             〈◊〉
             at
             large
             proves
             the
             festivtiy
             of
             the
             Lords
             day
             
               ab
               Apostolis
               divina
               institutione
               edoctis
               〈◊〉
               fuisse
               ,
            
             that
             it
             was
             appointed
             by
             the
             〈◊〉
             instructed
             therein
             by
             divine
             institution
             
               Variar
               〈◊〉
               .
               l.
            
             4.
             c.
             19.
             n.
             5.
             and
             that
             to
             make
             it
             a
             humane
             institution
             were
             
               nimis
               indecorum
            
             ,
             wch
             he
             makes
             to
             be
             the
             opinion
             of
             some
             men
             ,
             and
             not
             generally
             received
             .
             And
             though
             most
             of
             the
             Schoolmen
             following
             Aquinas
             herein
             make
             it
             onely
             an
             ecclesiastical
             constitution
             of
             the
             Apostles
             ,
             (
             which
             they
             do
             upon
             this
             ground
             ,
             that
             Christ
             gave
             no
             special
             precepts
             but
             onely
             about
             faith
             and
             the
             sacraments
             ,
             which
             if
             it
             could
             be
             here
             insisted
             upon
             might
             ealsiy
             be
             proved
             false
             )
             yet
             even
             of
             them
             some
             are
             for
             the
             divine
             right
             ,
             as
             
               Augr.
               l
               de
               verbo
               Feri
               .
               e.
               ss
               .
            
             3.
             and
             
               Sylvest
               .
               verb.
               Dominica
            
             ,
             who
             affirmes
             it
             to
             be
             the
             common
             opinon
             in
             his
             time
             and
             for
             the
             rest
             who
             are
             for
             the
             
               jus
               ecclesiasticum
            
             ,
             diverse
             of
             them
             say
             ,
             that
             though
             the
             day
             be
             absolutely
             alterable
             ,
             yet
             morally
             and
             practically
             it
             is
             immutable
             ,
             because
             this
             change
             can
             never
             be
             put
             in
             practise
             ,
             as
             Suarez
             saith
             ,
             and
             that
             it
             is
             so
             fixed
             and
             deeply
             rooted
             ,
             and
             so
             agreeable
             to
             right
             reason
             ,
             that
             it
             can
             never
             be
             changed
             
               ob
               defectum
               causae
            
             ,
             because
             there
             be
             no
             such
             cause
             to
             change
             it
             ,
             as
             there
             was
             to
             fix
             it
             on
             this
             day
             ,
             and
             that
             therfore
             the
             holy
             Ghost
             would
             never
             permit
             the
             Church
             to
             change
             it
             ,
             because
             such
             a
             change
             could
             not
             be
             for
             edification
             ,
             so
             
               Fileucius
               tract
            
             .
             '
             3.
             cap.
             2.
             n.
             16.
             17.
             and
             Ballarmine
             saith
             ,
             
               〈◊〉
               divinum
               requirebat
               ,
               ut
               〈◊〉
               dies
               Hebdomadis
               dicaretur
               cultui
               divino
               ,
            
             that
             by
             divine
             right
             one
             day
             of
             the
             week
             ought
             to
             be
             consecrated
             to
             divine
             worship
             .
             
               Decultu
               sanct
               .
               lib.
            
             3.
             cap.
             11.
             
               de
               die
               Dominico
            
             .
          
           
             If
             we
             come
             lower
             down
             ,
             divers
             eminent
             divines
             of
             the
             reformed
             Churches
             go
             this
             way
             ,
             (
             though
             its
             true
             ,
             that
             both
             of
             Luthers
             and
             Calvins
             followers
             some
             seeme
             to
             encline
             to
             the
             other
             opinion
             )
             as
             
               Peter
               Martyr
               loco
               citato
               ,
               Junius
            
             in
             his
             notes
             upon
             〈◊〉
             ,
             in
             cap.
             16.
             
             Apol.
             And
             in
             his
             lectures
             on
             Gen
             23.
             
             Piscator
             in
             Apoc.
             1.
             10.
             
             
               Tylnus
               syntag
               .
               loc
            
             .
             44.
             p.
             276.
             to
             whom
             diverse
             others
             may
             be
             added
             .
             If
             we
             come
             to
             our
             own
             church
             The
             homily
             of
             the
             time
             and
             place
             of
             prayer
             is
             full
             and
             copious
             ,
             expressely
             affirming
             and
             that
             often
             ,
             that
             God
             hath
             commanded
             the
             observation
             of
             the
             Sunday
             ,
             or
             Lords
             day
             :
             which
             being
             the
             publike
             voice
             of
             the
             Church
             ought
             in
             points
             doubtful
             to
             have
             so
             much
             weight
             with
             every
             son
             of
             the
             Church
             ,
             as
             to
             turn
             the
             scale
             ,
             
             when
             it
             hangs
             
               in
               aequilibrio
            
             ;
             to
             which
             we
             may
             adde
             our
             learned
             Author
             ,
             that
             great
             light
             of
             this
             Church
             ,
             in
             the
             places
             forequoted
             ,
             and
             that
             judicious
             and
             〈◊〉
             Hooker
             ,
             that
             
               Malleus
               Schismatieorum
            
             ,
             who
             is
             very
             peremptory
             in
             the
             point
             ,
             as
             having
             studied
             it
             throughly
             ,
             
               Eccles.
               Polit.
               lib.
            
             5.
             n.
             17.
             to
             whom
             may
             be
             added
             ,
             Doctor
             Fullk
             on
             Revelation
             1.
             
             Doctor
             
               Hackwell
               :
               〈◊〉
            
             ,
             with
             many
             others
             of
             great
             learning
             and
             judgement
             ;
             not
             to
             mention
             that
             Rabble
             of
             our
             disaffected
             Clergie
             ,
             whose
             Schismatical
             and
             factious
             practises
             ,
             together
             with
             that
             ignorance
             and
             pride
             ,
             which
             is
             generally
             seen
             in
             most
             of
             them
             ,
             and
             their
             Jewish
             principles
             ,
             which
             they
             go
             upon
             ,
             may
             justly
             render
             their
             judgements
             suspected
             ,
             so
             that
             their
             authority
             can
             be
             of
             little
             weight
             with
             judicious
             ,
             pious
             ,
             and
             peaceable
             men
             ;
             and
             therefore
             I
             should
             suspect
             this
             opinion
             ,
             if
             it
             were
             not
             〈◊〉
             by
             better
             reasons
             and
             authority
             then
             these
             men
             bring
             .
             Now
             to
             these
             reasons
             and
             testimonies
             ,
             if
             we
             adde
             ,
             How
             Christ
             honoured
             that
             day
             with
             his
             resurrection
             ,
             his
             apparitions
             to
             his
             Disciples
             after
             :
             and
             sending
             the
             Holy
             Ghost
             on
             that
             day
             :
             the
             practise
             of
             the
             Apostles
             and
             the
             first
             Christians
             ,
             having
             their
             religious
             meetings
             on
             that
             day
             ,
             the
             title
             of
             
               the
               Lords
               day
            
             ,
             which
             it
             had
             given
             in
             S.
             Johns
             time
             ,
             together
             with
             those
             high
             titles
             and
             encomiums
             of
             the
             day
             ,
             given
             by
             
               Ignatius
               ,
               Chrysostome
               ,
               Athanasius
               ,
               〈◊〉
               ,
               S.
               Augustine
               ,
               Leo
               ,
            
             and
             others
             of
             the
             Fathers
             ,
             calling
             it
             the
             
               Queen
               and
               Princesse
               of
               dayes
               ,
               the
               Royal
               day
               ,
               the
               most
               holy
               Festival
               ,
               the
               first
               and
               chief
               of
               all
               dayes
               ,
               the
               venerable
               day
               ,
               &c.
            
             we
             may
             well
             conclude
             ,
             both
             that
             it
             was
             the
             will
             of
             Christ
             ,
             that
             day
             should
             be
             kept
             holy
             to
             him
             ,
             and
             that
             the
             Church
             esteemed
             it
             no
             lesse
             then
             divine
             ,
             not
             a
             humane
             constitution
             .
          
           
             5.
             
             Fiftly
             ,
             concerning
             the
             fourth
             Commandment
             ,
             whether
             it
             be
             in
             force
             ,
             or
             what
             we
             are
             tied
             to
             ,
             by
             vertue
             of
             the
             fourth
             Commandment
             ,
             I
             answer
             .
          
           
             1.
             
             It
             is
             certain
             ,
             there
             is
             a
             moral
             equity
             in
             the
             fourth
             Commandment
             ,
             which
             extends
             to
             us
             under
             the
             Gospel
             ,
             viz.
             that
             some
             time
             be
             set
             apart
             for
             publick
             worship
             ,
             and
             that
             not
             lesse
             then
             a
             seventh
             part
             ;
             for
             if
             God
             thought
             it
             fit
             in
             his
             wisdom
             to
             require
             a
             seventh
             part
             before
             Christs
             coming
             ,
             in
             all
             reason
             ,
             we
             that
             live
             now
             after
             his
             coming
             ,
             ought
             to
             give
             him
             as
             much
             at
             least
             ,
             we
             having
             received
             greater
             benefits
             then
             they
             that
             lived
             before
             Christ
             by
             Christ
             now
             exhibited
             ;
             and
             having
             better
             and
             clearer
             promises
             with
             a
             greater
             measure
             of
             the
             〈◊〉
             .
             now
             ordinarily
             given
             ,
             so
             that
             a
             greater
             measure
             of
             mortification
             to
             the
             world
             is
             now
             required
             ,
             and
             therefore
             we
             ought
             as
             little
             ,
             or
             rather
             far
             lesse
             then
             they
             to
             minde
             worldly
             affairs
             ,
             and
             to
             have
             our
             thoughts
             more
             raised
             up
             to
             heavenly
             things
             .
             In
             regard
             of
             which
             moral
             equity
             ,
             this
             precept
             extends
             to
             all
             times
             and
             persons
             ,
             and
             is
             therefore
             put
             among
             the
             other
             Commandements
             which
             are
             purely
             moral
             ,
             and
             so
             retaines
             its
             power
             of
             obligation
             ,
             and
             therefore
             the
             Church
             hath
             just
             cause
             to
             retain
             it
             in
             the
             Liturgie
             ,
             and
             by
             that
             usuall
             Antiphona
             at
             the
             end
             of
             this
             Commandment
             ,
             as
             well
             as
             of
             the
             rest
             ;
             to
             pray
             ,
             
               Lord
               have
               mercy
               upon
               us
               ,
               and
               encline
               our
               hearts
               to
               keep
               this
               Law.
               
            
          
           
             2.
             
             Secondly
             ,
             in
             regard
             of
             the
             particular
             day
             litterally
             enjoyned
             by
             this
             Commandment
             :
             it
             is
             certain
             it
             doth
             not
             oblige
             any
             since
             Christ
             ,
             for
             the
             special
             day
             here
             required
             ,
             is
             the
             seventh
             from
             the
             Creation
             ,
             not
             a
             seventh
             day
             in
             general
             ,
             (
             as
             some
             without
             any
             ground
             affirme
             )
             but
             that
             seventh
             day
             in
             special
             which
             was
             then
             observed
             ,
             which
             was
             no
             other
             then
             the
             seventh
             from
             the
             Creation
             ,
             for
             though
             the
             first
             part
             of
             the
             Commandement
             specifies
             not
             the
             day
             ,
             but
             requires
             onely
             to
             sanctifie
             the
             Sabbath
             ,
             yet
             the
             reason
             added
             doth
             plainly
             limit
             the
             day
             to
             the
             seventh
             day
             from
             the
             Creation
             ,
             and
             cannot
             be
             extended
             to
             the
             Lords
             day
             without
             manifest
             absurdity
             ,
             for
             who
             would
             not
             think
             this
             reason
             ridiculous
             ,
             God
             made
             heaven
             and
             earth
             in
             six
             dayes
             ,
             and
             rested
             on
             the
             seventh
             ,
             therefore
             we
             ought
             ,
             in
             imitation
             of
             him
             ,
             to
             rest
             on
             the
             first
             day
             when
             he
             began
             to
             work
             ,
             besides
             that
             the
             text
             saith
             expressely
             ,
             that
             the
             Lord
             blessed
             the
             seventh
             day
             and
             hallowed
             it
             ,
             that
             is
             ,
             not
             a
             seventh
             day
             ,
             but
             that
             seventh
             day
             ,
             viz.
             the
             seventh
             from
             the
             Creation
             .
             And
             therefore
             those
             who
             would
             ground
             the
             Lords
             day
             upon
             the
             letter
             of
             the
             fourth
             Commandment
             ,
             must
             of
             necessity
             fall
             into
             Judaisme
             ,
             and
             observe
             the
             Saturday
             Sabbath
             ,
             which
             was
             the
             errour
             of
             Brabourn
             and
             〈◊〉
             who
             were
             censured
             ,
             the
             one
             in
             the
             high
             Commission
             ;
             the
             other
             in
             Star-chamber
             ,
             
             and
             were
             learnedly
             confuted
             by
             two
             learned
             Bishops
             ,
             of
             Winchester
             ,
             and
             Eli
             ,
             the
             one
             in
             a
             speech
             in
             Star-Chamber
             ,
             now
             extant
             ;
             the
             other
             in
             a
             full
             tract
             of
             this
             subject
             .
          
           
             But
             though
             the
             day
             be
             altered
             from
             the
             last
             to
             the
             first
             day
             of
             the
             week
             ,
             yet
             I
             do
             not
             therefore
             say
             ,
             that
             the
             seventh
             day
             from
             the
             Creation
             was
             ceremonial
             ,
             or
             expired
             as
             a
             ceremony
             at
             Christs
             death
             ,
             as
             is
             commonly
             said
             by
             some
             Divines
             ,
             for
             wherein
             could
             the
             keeping
             of
             a
             seventh
             day
             typifie
             Christ
             or
             his
             benefits
             ,
             but
             it
             was
             observed
             as
             a
             positive
             Law
             ,
             yet
             of
             divine
             institution
             ;
             and
             being
             no
             natural
             Law
             ,
             but
             depending
             upon
             Gods
             will
             and
             pleasure
             ,
             might
             therefore
             by
             the
             same
             authority
             ,
             when
             the
             new
             creation
             was
             finished
             by
             Christs
             resurrection
             ,
             (
             which
             overshadowed
             the
             first
             creation
             )
             be
             altered
             to
             another
             day
             in
             memory
             of
             that
             greater
             benefit
             ,
             and
             so
             accordingly
             it
             was
             .
          
           
             6.
             
             Concerning
             the
             rest
             observed
             by
             the
             Jews
             ,
             it
             is
             certain
             t
             was
             partly
             moral
             ,
             and
             partly
             ceremonial
             ;
             moral
             in
             regard
             that
             the
             duties
             of
             publick
             worship
             ,
             cannot
             be
             performed
             without
             a
             cessation
             from
             other
             labours
             ;
             and
             ceremonial
             as
             it
             looked
             
             backward
             ,
             and
             forward
             ;
             backward
             as
             a
             signe
             of
             Gods
             rest
             after
             the
             creation
             ,
             and
             of
             
             their
             deliverance
             out
             of
             the
             Egyptian
             servitude
             :
             forward
             as
             a
             type
             of
             Christs
             rest
             in
             
             the
             grave
             ,
             Hebrews
             4.
             of
             our
             rest
             from
             the
             servile
             works
             of
             sin
             in
             the
             time
             of
             
             grace
             ,
             as
             
               S.
               Augustine
            
             faith
             ,
             and
             of
             the
             eternal
             rest
             in
             heaven
             ,
             〈◊〉
             4.
             
             Besides
             all
             which
             ,
             it
             was
             also
             a
             signe
             to
             distinguish
             them
             from
             other
             people
             ,
             Exodus
             20.
             12.
             
          
           
             Now
             for
             the
             rest
             required
             of
             us
             on
             the
             Lords
             day
             ,
             it
             is
             not
             the
             same
             with
             that
             of
             the
             Iews
             ,
             but
             differs
             .
             1.
             
             Because
             rest
             is
             now
             required
             onely
             in
             reference
             to
             the
             holy
             duties
             ,
             which
             cannot
             otherwise
             be
             performed
             ,
             not
             for
             it self
             ,
             as
             if
             it
             were
             pleasing
             to
             God
             ,
             or
             the
             works
             of
             mens
             callings
             unlawfull
             ,
             but
             that
             they
             might
             give
             way
             to
             works
             of
             a
             higher
             nature
             ,
             to
             sacred
             duties
             ,
             which
             if
             they
             be
             not
             performed
             ,
             the
             rest
             is
             a
             meere
             mockery
             ,
             
               Sabbatum
               asinorum
            
             :
             whereas
             the
             rest
             of
             the
             Iewish
             
             Sabbath
             was
             required
             for
             it self
             ,
             they
             were
             to
             rest
             in
             their
             rest
             ;
             and
             hence
             it
             was
             ,
             that
             the
             Iewish
             sabbath
             is
             reckoned
             by
             S.
             Paul
             among
             the
             shadows
             that
             vanisht
             at
             Christs
             coming
             ,
             and
             the
             Fathers
             generally
             make
             the
             Commandment
             of
             the
             sabbath
             ceremonial
             ,
             which
             if
             any
             should
             now
             observe
             ,
             he
             should
             thereby
             revive
             Judaisme
             ,
             and
             in
             effect
             deny
             ,
             that
             Christ
             the
             body
             is
             come
             ;
             as
             S.
             Augustine
             in
             the
             place
             alledged
             ,
             
             and
             elsewhere
             .
             
               Quisquis
               diem
               illum
               〈◊〉
               observat
               ,
               〈◊〉
               litera
               sonat
               ,
               carnaliter
               sapit
            
             ;
             whosoever
             observes
             that
             day
             according
             to
             the
             flesh
             ,
             is
             carnally
             wise
             :
             and
             hence
             it
             is
             ,
             that
             generally
             the
             Fathers
             〈◊〉
             to
             call
             the
             Lords
             day
             ,
             by
             the
             the
             name
             of
             sabbath
             ;
             for
             we
             shall
             hardly
             finde
             in
             any
             ancient
             writers
             the
             Lords
             day
             called
             the
             sabbath
             ,
             till
             some
             of
             late
             in
             our
             Church
             sprung
             up
             ,
             who
             usually
             stile
             it
             by
             that
             name
             against
             all
             antiquity
             and
             reason
             :
             whom
             some
             others
             of
             learning
             have
             〈◊〉
             followed
             ,
             being
             carried
             by
             the
             stream
             ,
             and
             not
             foreseeing
             the
             evils
             that
             have
             since
             followed
             ,
             and
             were
             then
             intended
             by
             those
             men
             .
          
           
             2.
             
             Another
             difference
             which
             follows
             from
             the
             former
             is
             ,
             that
             because
             the
             rest
             now
             is
             not
             required
             for
             it self
             ,
             but
             as
             it
             may
             further
             holy
             duties
             :
             therefore
             it
             is
             not
             so
             strictly
             required
             of
             us
             as
             of
             them
             .
             They
             might
             not
             do
             some
             works
             ,
             which
             were
             neither
             against
             〈◊〉
             or
             charity
             ,
             they
             might
             not
             kindle
             a
             fire
             ,
             or
             dresse
             meat
             ,
             or
             bury
             the
             dead
             on
             that
             day
             ,
             which
             no
             doubt
             are
             now
             lawful
             ;
             and
             the
             reason
             is
             ,
             because
             their
             rest
             was
             symbolical
             and
             figurative
             ,
             and
             therefore
             that
             it
             might
             the
             more
             exactly
             
             answer
             to
             the
             thing
             figured
             ,
             must
             be
             the
             more
             exact
             :
             for
             as
             Bellar.
             saith
             ,
             
               Figurae
               〈◊〉
               esse
               〈◊〉
               ,
               alioquin
               non
               bone
               significant
               ,
            
             figures
             must
             be
             exact
             ,
             else
             they
             do
             not
             well
             represent
             the
             thing
             signified
             .
          
           
             Now
             if
             any
             shall
             ask
             what
             labours
             and
             works
             we
             must
             abstain
             from
             ,
             and
             how
             long
             seeing
             to
             rest
             onely
             in
             the
             time
             of
             publick
             worship
             may
             seem
             to
             be
             enough
             in
             reference
             to
             the
             performance
             of
             holy
             duties
             .
             I
             conceive
             it
             the
             most
             probable
             answer
             ,
             that
             herein
             we
             must
             be
             directed
             in
             particular
             ,
             by
             the
             Laws
             ,
             Canons
             ,
             and
             Customes
             of
             the
             Church
             wherein
             we
             live
             ,
             and
             that
             by
             divine
             Law
             ,
             as
             the
             sanctifying
             of
             the
             day
             is
             required
             in
             general
             ,
             so
             the
             resting
             from
             our
             ordinary
             labours
             in
             reference
             to
             that
             end
             ,
             is
             onely
             required
             in
             general
             by
             the
             Law
             of
             God
             ,
             but
             the
             particular
             determination
             ,
             of
             what
             works
             ,
             and
             how
             long
             ,
             and
             in
             what
             manner
             with
             〈◊〉
             circumstances
             ,
             of
             which
             no
             general
             Law
             could
             be
             so
             fitly
             given
             ,
             is
             left
             to
             the
             
             Bishops
             and
             Pastors
             of
             the
             Church
             ,
             for
             as
             God
             hath
             commanded
             publique
             worship
             ,
             by
             prayer
             ,
             and
             praises
             ,
             &c
             in
             general
             ,
             but
             the
             modification
             of
             it
             ,
             for
             form
             ,
             order
             ,
             time
             and
             manner
             of
             performance
             ,
             hath
             been
             left
             to
             the
             Church
             ,
             who
             hath
             alwayes
             ordered
             these
             things
             ,
             and
             altered
             them
             as
             there
             was
             occasion
             :
             so
             for
             the
             abstinence
             from
             labours
             ,
             what
             rest
             may
             be
             necessary
             not
             onely
             in
             the
             time
             of
             publick
             duties
             ,
             but
             before
             and
             after
             ,
             as
             preparatives
             thereto
             ,
             and
             means
             of
             better
             profiting
             thereby
             ,
             by
             meditations
             and
             other
             exercises
             ;
             and
             for
             the
             more
             solemnity
             of
             the
             day
             ,
             for
             these
             ,
             and
             the
             like
             ,
             I
             do
             not
             finde
             that
             Christ
             hath
             given
             any
             particular
             rules
             ,
             but
             that
             every
             one
             is
             herein
             to
             submit
             to
             the
             Canons
             ,
             and
             orders
             of
             the
             Church
             ,
             and
             to
             conform
             himself
             thereto
             ,
             and
             that
             this
             conformity
             in
             obedience
             to
             God
             ,
             who
             requires
             us
             to
             hear
             the
             Church
             ,
             and
             obey
             our
             Pastors
             ,
             is
             acceptable
             to
             God
             :
             and
             therefore
             those
             that
             will
             not
             rest
             herein
             ,
             but
             look
             for
             particular
             directions
             out
             of
             Scripture
             for
             every
             thing
             ,
             which
             indeed
             they
             cannot
             finde
             ,
             by
             writing
             what
             ever
             they
             finde
             about
             the
             Sabbath
             ,
             and
             applying
             it
             to
             the
             Lords
             day
             ,
             do
             unawares
             sall
             into
             Judaisme
             ,
             and
             perplex
             mens
             consciences
             into
             inextricable
             Laborynths
             ;
             as
             daily
             experience
             shews
             ;
             whereas
             the
             constant
             practise
             of
             the
             Church
             of
             Christ
             in
             all
             ages
             shews
             ,
             that
             in
             these
             things
             she
             did
             use
             that
             authority
             which
             Christ
             hath
             given
             her
             ,
             as
             appears
             by
             the
             several
             constitutions
             both
             Ecclesiastical
             and
             Civil
             ;
             sometimes
             enlarging
             ,
             and
             sometimes
             restraining
             the
             liberty
             of
             people
             in
             these
             matters
             .
          
           
             And
             hence
             it
             is
             ,
             that
             though
             the
             Fathers
             usually
             say
             ,
             that
             all
             the
             glory
             of
             the
             Sabbath
             is
             transferred
             to
             the
             Lords
             day
             ;
             and
             though
             it
             be
             commonly
             said
             ,
             that
             the
             Lords
             day
             succeeds
             the
             Sabbath
             ,
             yet
             the
             truth
             is
             ,
             that
             it
             succeeds
             not
             properly
             ,
             as
             the
             Heir
             doth
             his
             Father
             ;
             at
             least
             it
             is
             not
             
               Heres
               ex
               asse
            
             ,
             as
             Civilians
             speak
             ,
             but
             as
             the
             light
             follows
             darknes
             ,
             and
             the
             substance
             the
             shadow
             ;
             in
             regard
             that
             the
             rest
             of
             the
             Jews
             Sabbath
             ,
             as
             it
             was
             symbolical
             is
             expired
             ,
             and
             onely
             what
             was
             grounded
             upon
             moral
             equity
             in
             it
             ,
             is
             continued
             in
             the
             Lords
             day
             ,
             in
             which
             for
             the
             particular
             manner
             of
             observing
             we
             must
             look
             to
             the
             canons
             and
             customs
             of
             the
             Church
             ,
             which
             are
             of
             such
             force
             in
             these
             things
             ,
             that
             though
             by
             the
             common
             Canon-law
             all
             festivals
             are
             from
             evening
             to
             evening
             .
             Cap.
             1.
             
             &
             2.
             
               de
               Feriis
               .
               〈◊〉
               .
               cap.
            
             13.
             n.
             5.
             
             
               Covar
               .
               in
            
             4.
             
               variar
               .
               resol
               .
               cap.
            
             19.
             n.
             9.
             yet
             where
             the
             custom
             is
             to
             observe
             them
             from
             midnight
             to
             midnight
             ,
             or
             from
             morning
             to
             morning
             :
             such
             custom
             ought
             to
             be
             kept
             ,
             if
             there
             be
             lawful
             prescription
             for
             it
             ,
             
             as
             Panorm
             .
             resolves
             .
          
           
             7.
             
             Before
             we
             conclude
             this
             observation
             about
             the
             Sabbath
             ,
             it
             may
             be
             fit
             to
             consider
             ,
             why
             it
             was
             so
             long
             observed
             after
             our
             Saviour
             ,
             together
             with
             the
             Lords
             day
             ;
             for
             we
             finde
             ,
             that
             for
             many
             years
             after
             the
             Apostles
             times
             ,
             the
             Sabbath
             was
             kept
             ,
             as
             well
             as
             the
             Lords
             day
             ,
             until
             the
             Councel
             of
             Laodicea
             ,
             which
             was
             not
             long
             before
             the
             Councel
             of
             Nice
             ,
             and
             that
             it
             is
             still
             observed
             among
             the
             Abyssines
             :
             and
             that
             Balsam
             .
             saith
             ,
             that
             the
             holy
             Fathers
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             did
             in
             a
             manner
             equall
             the
             Sabbath
             with
             the
             Lords
             day
             .
             
               Gregory
               Nyssen
            
             .
             calls
             those
             two
             dayes
             ,
             fratres
             ,
             brethren
             .
             
               Clem.
               constit
               .
               l.
            
             7.
             cap.
             24.
             
             
               Diem
               Sabbati
               ,
               &
               Diem
               Dominicam
               festas
               habete
               ,
               quoniam
               illa
               creationis
               ,
               altera
               resurrectionis
               memoria
               dicata
               est
               ,
            
             observe
             those
             two
             festivals
             ,
             the
             sabbath
             and
             the
             Lords
             day
             ,
             the
             one
             in
             memory
             of
             the
             creation
             ,
             the
             other
             of
             the
             resurrection
             ;
             hence
             was
             that
             old
             Custome
             of
             not
             fasting
             upon
             the
             sabbath
             ,
             or
             Saturday
             ,
             because
             it
             was
             a
             day
             of
             rejoycing
             ,
             and
             therefore
             those
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             festival
             dayes
             in
             the
             53
             Canon
             of
             the
             Apostles
             ,
             are
             expounded
             by
             Zonaras
             to
             be
             the
             Sabbath
             or
             Saturday
             ,
             and
             the
             Lords
             day
             ;
             and
             in
             the
             65
             Canon
             ,
             it
             is
             prohibited
             to
             fast
             either
             on
             the
             Sabbath
             or
             Lords
             day
             ,
             〈◊〉
             onely
             the
             Sabbath
             before
             Easter
             ;
             
               Ignatius
               in
               Epist.
               ad
               Philadelph
            
             .
             saith
             ,
             If
             any
             fast
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             on
             the
             Lords
             day
             or
             on
             the
             Sabbath
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             is
             a
             murderer
             of
             Christ.
             
               Tertul
               :
               de
               jejuniis
            
             saith
             ,
             
               Sabbatum
               nunquam
               nisi
               in
               Pascha
               jejunandum
               est
               ,
            
             none
             must
             fast
             on
             the
             Sabbath
             or
             Saturday
             ,
             save
             before
             Easter
             .
             And
             from
             this
             cause
             it
             was
             ,
             that
             Constantine
             (
             whose
             Edict
             we
             may
             read
             in
             Eusebius
             for
             the
             free
             exercise
             of
             Christian
             Religion
             )
             forbids
             ,
             that
             they
             should
             be
             impleaded
             on
             the
             Sabbath
             or
             Saturday
             ,
             as
             well
             as
             on
             the
             Sunday
             ;
             because
             both
             dayes
             were
             observed
             with
             publick
             meetings
             .
             And
             in
             the
             Synod
             of
             Laodicea
             ,
             it
             was
             appointed
             ,
             that
             besides
             the
             Law
             ,
             (
             which
             was
             anciently
             read
             upon
             the
             Saturdayes
             )
             the
             Gospel
             should
             be
             also
             read
             on
             that
             day
             .
             By
             all
             which
             it
             may
             seem
             ,
             that
             the
             Jewish
             Sabbath
             ,
             and
             the
             Lords
             day
             ,
             are
             both
             to
             be
             kept
             ;
             and
             by
             some
             learned
             
             men
             it
             is
             hence
             urged
             ,
             that
             the
             sunday
             doth
             not
             succeed
             the
             〈◊〉
             ,
             but
             wassuperadded
             to
             the
             sabbath
             .
          
           
             But
             to
             this
             I
             answer
             ,
             1.
             
             That
             the
             sabbath
             was
             for
             some
             time
             used
             as
             a
             thing
             indifferent
             ,
             as
             were
             some
             other
             legal
             rites
             in
             favour
             of
             the
             Jews
             ,
             and
             that
             they
             might
             be
             the
             lesse
             offended
             ,
             and
             more
             easily
             gained
             to
             the
             Christian
             Church
             :
             as
             
               S.
               Paul
            
             circumcised
             timothy
             ,
             and
             
               S.
               Peter
            
             abstained
             from
             some
             meats
             ,
             &c.
             not
             as
             things
             necessary
             but
             〈◊〉
             .
          
           
             2.
             
             That
             though
             the
             legal
             rites
             were
             void
             at
             〈◊〉
             death
             ,
             and
             then
             expired
             ,
             yet
             as
             
               S.
               Augustine
            
             saith
             ,
             some
             time
             was
             required
             for
             their
             decent
             burial
             .
          
           
             3.
             
             That
             though
             holy
             duties
             were
             performed
             in
             public
             on
             the
             Saturday
             ,
             for
             many
             years
             ,
             yet
             the
             symbolical
             and
             typical
             rest
             ,
             which
             was
             proper
             to
             the
             Jewish
             sabbath
             ,
             was
             not
             allowed
             ,
             or
             practised
             in
             the
             Church
             ,
             and
             therefore
             when
             some
             began
             to
             〈◊〉
             on
             the
             Saturday
             ,
             by
             resting
             on
             that
             day
             ,
             it
             was
             forbid
             by
             several
             Councels
             ,
             as
             that
             of
             Laodicea
             cap.
             29.
             the
             Councel
             of
             Lyons
             
               in
               cap.
            
             1.
             
               de
               consecr
               .
               d.
            
             3.
             and
             the
             Sabbatarians
             were
             generally
             condemned
             for
             Hereticks
             .
             And
             therfore
             the
             observing
             of
             Saturday
             as
             a
             half
             holy
             day
             ,
             as
             it
             is
             still
             in
             a
             manner
             kept
             in
             many
             places
             with
             us
             ,
             was
             not
             with
             reference
             to
             the
             Jewish
             sabbath
             ,
             but
             for
             the
             more
             honour
             of
             the
             Lords
             day
             ,
             as
             a
             preparative
             to
             that
             great
             festival
             :
             and
             therefore
             though
             the
             Church
             did
             allow
             some
             publick
             meetings
             on
             that
             day
             in
             the
             Church
             ,
             yet
             we
             never
             finde
             that
             the
             symbolical
             rest
             ,
             which
             is
             the
             proper
             and
             characteristical
             difference
             of
             the
             Jewish
             sabbath
             from
             Christian
             festivals
             was
             ever
             allowed
             ,
             but
             generally
             condemned
             .
          
           
             And
             thus
             I
             have
             done
             with
             these
             observations
             and
             positions
             which
             I
             conceived
             necessary
             to
             insert
             concerning
             the
             〈◊〉
             ,
             to
             give
             some
             light
             ,
             if
             possible
             ,
             to
             this
             so
             much
             agitated
             question
             ,
             submitting
             all
             to
             the
             judgement
             of
             my
             superiours
             in
             the
             Church
             ,
             and
             ready
             to
             yield
             to
             what
             any
             judicious
             and
             learned
             man
             shall
             upon
             better
             reasons
             propound
             .
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               Reasons
               of
               this
               Commandment
               .
               1.
               
               Gods
               liberality
               in
               allowing
               〈◊〉
               six
               dayes
               ,
               and
               requiring
               but
               one
               for
               himself
               .
               2
               The
               seventh
               is
               his
               own
               proper
               day
               .
               Who
               are
               comprehended
               in
               the
               prohibition
               .
               1.
               
               The
               Master
               of
               the
               family
               .
               2.
               
               Children
               .
               3.
               
               Servants
               .
               4.
               
               Cattel
               .
               5
               Srangers
               .
               The
               general
               reasons
               of
               this
               precept
               .
               1.
               
               Gods
               rest
               from
               the
               creation
               .
               Addition
               22.
               
               Moral
               reasons
               sometimes
               given
               of
               a
               ceremonial
               precept
               .
               The
               reason
               why
               a
               rest
               ,
               and
               why
               on
               this
               day
               ,
               are
               different
               things
               :
               out
               of
               Maimon
               ,
               Abenezra
               .
               2.
               
               Reason
               ,
               the
               benefit
               coming
               to
               mankinde
               by
               the
               creation
               .
               3.
               
               Reason
               God
               blessed
               the
               seventh
               day
               .
            
          
           
             IN
             the
             three
             next
             verses
             (
             namely
             the
             ninth
             ,
             tenth
             and
             eleventh
             )
             God
             first
             explaineth
             
             his
             meaning
             ,
             or
             gives
             an
             explication
             or
             further
             exposition
             of
             this
             Commandment
             ,
             verse
             9.
             
             &
             10.
             and
             then
             gives
             a
             reason
             of
             the
             Commandment
             ,
             verse
             11
             ,
             why
             they
             should
             yield
             obedience
             to
             it
             .
             In
             the
             explication
             there
             is
             order
             taken
             as
             well
             concerning
             works
             ,
             as
             persons
             .
             First
             for
             works
             ,
             
               Six
               dayes
               shalt
               thou
               labour
               ,
               &c.
            
             verse
             9.
             
             Secondly
             for
             persons
             ,
             
               Thou
               and
               thy
               son
               ,
               &c.
            
             verse
             10.
             
             And
             again
             in
             the
             same
             verses
             there
             is
             ,
             1.
             
             An
             Affirmative
             ,
             
               Six
               dayes
               thou
               shalt
               labour
               ,
               &c.
            
             verse
             9.
             and
             2.
             secondly
             ,
             A
             Negative
             ,
             
               Thou
               shalt
               do
               no
               manner
               of
               work
               ,
               &c.
            
             verse
             10.
             
             Again
             ,
             there
             is
             1.
             a
             Permission
             .
             Six
             dayes
             God
             hath
             given
             thee
             wherein
             thou
             mayest
             labour
             ,
             and
             do
             all
             that
             thou
             hast
             to
             do
             .
             2.
             
             And
             secondly
             an
             Opposition
             or
             Antithesis
             ,
             But
             the
             seventh
             day
             he
             hath
             reserved
             to
             himself
             .
             Six
             dayes
             are
             thine
             ,
             but
             the
             seventh
             his
             .
             He
             hath
             bestowed
             six
             dayes
             on
             thee
             ,
             but
             the
             seventh
             he
             hath
             reserved
             to
             himself
             .
             In
             the
             six
             dayes
             thou
             shalt
             do
             all
             ,
             but
             on
             the
             seventh
             no
             manner
             of
             work
             .
          
           
             Now
             in
             the
             opposition
             there
             are
             two
             by-reasons
             included
             (
             for
             the
             main
             reason
             is
             
             in
             the
             11.
             verse
             ,
             [
             
               for
               in
               six
               dayes
               ,
               &c.
            
             ]
             The
             first
             is
             ,
             That
             because
             God
             hath
             dealt
             so
             liberally
             with
             us
             ,
             as
             to
             give
             us
             six
             dayes
             for
             our selves
             ,
             and
             to
             reserve
             onely
             one
             to
             himself
             ,
             therefore
             we
             should
             be
             the
             more
             ready
             to
             give
             him
             that
             day
             ,
             for
             by
             right
             of
             Creation
             ,
             we
             and
             all
             ours
             are
             the
             Lords
             ,
             (
             for
             he
             made
             us
             of
             nothing
             )
             and
             in
             that
             regard
             he
             might
             justly
             challenge
             〈◊〉
             and
             our
             service
             all
             our
             dayes
             ,
             and
             we
             (
             being
             but
             his
             Creatures
             )
             could
             not
             justly
             challenge
             to
             our selves
             one
             day
             ;
             In
             so
             much
             as
             
             if
             it
             had
             pleased
             God
             to
             have
             given
             us
             but
             one
             day
             and
             reserved
             the
             other
             six
             to
             himself
             ,
             we
             should
             have
             had
             no
             just
             cause
             of
             complaint
             )
             if
             he
             had
             given
             us
             day
             for
             day
             ,
             we
             could
             not
             onely
             have
             no
             iust
             cause
             of
             murmuring
             but
             also
             ought
             to
             have
             opened
             our
             mouthes
             to
             praise
             him
             for
             it
             .
          
           
             But
             seeing
             he
             hath
             dealt
             so
             liberally
             with
             us
             ,
             in
             granting
             us
             six
             dayes
             for
             our
             own
             〈◊〉
             ,
             and
             to
             do
             our
             work
             ,
             and
             reserving
             but
             one
             to
             himself
             ,
             we
             must
             acknowledge
             it
             to
             be
             a
             liberal
             proportion
             and
             so
             it
             is
             
               〈◊〉
               judice
            
             ;
             and
             therefore
             ,
             if
             we
             be
             not
             clean
             void
             of
             good
             nature
             ,
             it
             cannot
             but
             content
             us
             ,
             and
             keep
             us
             from
             〈◊〉
             .
          
           
             We
             see
             in
             Adams
             case
             that
             when
             God
             had
             finished
             the
             Creation
             and
             put
             him
             in
             Paradise
             ,
             notwithstanding
             Gods
             bounty
             to
             him
             in
             granting
             him
             all
             the
             trees
             in
             
             the
             garden
             ,
             (
             one
             onely
             excepted
             )
             yet
             the
             devil
             was
             presently
             upon
             him
             ,
             and
             upbraided
             God
             with
             his
             niggardlines
             ,
             in
             that
             ,
             he
             had
             not
             given
             him
             freedom
             to
             eat
             of
             
             all
             the
             trees
             in
             the
             garden
             ;
             and
             no
             doubt
             but
             the
             same
             devil
             useth
             the
             same
             pollicy
             with
             us
             still
             in
             this
             〈◊〉
             .
             May
             you
             not
             doe
             what
             you
             will
             with
             all
             the
             dayes
             of
             the
             week
             ?
             Now
             the
             consideration
             of
             Gods
             bounty
             to
             us
             ,
             should
             answer
             all
             such
             suggestions
             ,
             for
             we
             cannot
             say
             ,
             but
             that
             we
             are
             well
             dealt
             withall
             ,
             he
             having
             granted
             us
             two
             times
             ,
             and
             a
             time
             ,
             to
             his
             one
             time
             ;
             six
             dayes
             to
             one
             ,
             and
             therefore
             how
             careful
             should
             we
             be
             to
             give
             him
             that
             one
             .
          
           
             This
             should
             draw
             from
             us
             an
             answer
             like
             to
             that
             of
             Joseph
             to
             his
             Mistris
             .
             My
             Master
             hath
             kept
             nothing
             from
             me
             but
             thee
             ,
             how
             then
             can
             I
             do
             this
             great
             wickednesse
             ,
             and
             sinne
             against
             God
             ?
             All
             the
             dayes
             of
             the
             week
             hath
             God
             granted
             me
             ,
             onely
             one
             
             hath
             he
             reserved
             to
             himself
             ,
             how
             can
             I
             then
             be
             so
             unkinde
             ,
             and
             unthankfull
             as
             〈◊〉
             deny
             him
             that
             ?
             Let
             not
             David
             in
             this
             be
             our
             patterne
             ,
             who
             having
             many
             sheep
             of
             his
             own
             ,
             would
             notwithstanding
             pluck
             the
             one
             and
             onely
             sheep
             out
             of
             the
             poor
             mans
             
             bosom
             :
             for
             if
             we
             having
             many
             dayes
             of
             our
             own
             ,
             take
             from
             God
             his
             one
             day
             and
             pluck
             that
             one
             sheep
             out
             of
             Gods
             bosom
             ,
             and
             make
             it
             common
             for
             our selves
             ,
             by
             doing
             in
             it
             our
             
               opus
               servile
            
             servile
             work
             ,
             we
             are
             worthy
             to
             〈◊〉
             1000.
             deathes
             ,
             and
             God
             being
             so
             liberal
             ,
             and
             dealing
             with
             us
             in
             so
             unequal
             proportion
             to
             himself
             ,
             as
             6.
             to
             us
             ,
             for
             one
             to
             him
             ,
             taking
             of
             us
             but
             one
             for
             six
             :
             if
             we
             do
             not
             his
             work
             on
             that
             day
             ,
             we
             are
             to
             be
             taxed
             of
             extream
             injustice
             and
             ingratitude
             .
          
           
             This
             is
             the
             meaning
             of
             those
             words
             (
             
               and
               do
               all
               thy
               worke
            
             )
             that
             whereas
             God
             might
             have
             imployed
             us
             in
             his
             worke
             ,
             and
             musing
             on
             his
             will
             all
             the
             dayes
             of
             our
             life
             :
             but
             he
             is
             content
             to
             forbeare
             and
             spare
             us
             the
             rest
             of
             the
             week
             ,
             that
             in
             that
             time
             all
             our
             own
             affaires
             might
             be
             dispatched
             ,
             and
             none
             left
             undone
             ,
             or
             to
             be
             done
             on
             this
             day
             .
             God
             might
             say
             to
             us
             ,
             as
             Nathan
             said
             to
             David
             .
             All
             this
             have
             I
             given
             thee
             and
             more
             I
             would
             have
             given
             thee
             ,
             if
             that
             had
             not
             been
             enough
             :
             but
             certain
             it
             is
             ,
             
             that
             he
             saw
             in
             his
             wisdom
             that
             these
             six
             dayes
             were
             sufficient
             ,
             and
             therefore
             willeth
             us
             to
             remember
             ,
             and
             still
             be
             so
             carefull
             to
             order
             our
             affaires
             on
             these
             dayes
             ,
             that
             against
             his
             seventh
             day
             comes
             ,
             we
             may
             be
             at
             leasure
             to
             sanctifie
             it
             .
             
          
           
             2.
             
             The
             second
             reason
             implyed
             ,
             is
             in
             these
             words
             .
             (
             
               But
               the
               seventh
               day
               is
               the
               sabbath
               of
               the
               Lord
               thy
               God
            
             )
             which
             contain
             the
             second
             opposition
             ,
             and
             intimate
             to
             us
             ,
             that
             the
             seventh
             day
             is
             Gods
             own
             proper
             day
             with
             which
             we
             have
             nothing
             to
             do
             to
             imploy
             it
             as
             we
             please
             ,
             and
             that
             it
             is
             plain
             theft
             and
             sacriledge
             to
             rob
             God
             of
             this
             part
             of
             time
             which
             he
             hath
             reserved
             to
             himself
             .
             For
             if
             God
             had
             thought
             fit
             to
             have
             given
             us
             the
             seventh
             day
             too
             ,
             then
             might
             we
             have
             wrought
             on
             that
             day
             also
             ,
             but
             seeing
             he
             hath
             reserved
             it
             to
             himself
             we
             cannot
             without
             plain
             theft
             ,
             or
             robbery
             ,
             breake
             in
             upon
             this
             day
             to
             which
             we
             have
             no
             right
             ,
             by
             doing
             our
             own
             worke
             upon
             it
             .
             Render
             therefore
             unto
             God
             that
             which
             is
             Gods
             ,
             for
             it
             cannot
             be
             withheld
             
             from
             him
             without
             sacriledge
             .
             It
             is
             as
             if
             a
             man
             should
             say
             ,
             you
             may
             wear
             those
             clothes
             which
             are
             your
             own
             and
             bought
             with
             your
             mony
             ,
             but
             this
             garment
             which
             is
             bought
             with
             mine
             ,
             you
             cannot
             without
             violence
             take
             from
             me
             :
             so
             likewise
             because
             of
             Gods
             bounty
             to
             us
             ,
             we
             cannot
             without
             ingratitude
             and
             manifest
             injury
             to
             him
             take
             this
             day
             from
             him
             ;
             because
             it
             is
             his
             ,
             he
             will
             have
             it
             wholly
             to
             himself
             .
             
               In
               it
               thou
               shalt
               do
               no
               manner
               of
               worke
               .
            
             
          
           
             Those
             who
             are
             comprehended
             within
             the
             Prohibition
             stand
             in
             five
             ranks
             .
          
           
             1.
             
             
               Thou
               ,
               secondly
               .
               Thy
               son
               and
               thy
               daughter
               .
               thirdly
               .
               Thy
               man
               〈◊〉
               and
               maid-servant
               .
            
          
           
           
             4.
             
             
               Thy
               cattel
            
             .
             5.
             
             
               The
               stranger
               that
               is
               within
               thy
               gates
               .
            
             
          
           
             1.
             
             First
             for
             the
             Paterfamilias
             ,
             the
             master
             of
             the
             family
             .
             It
             is
             reputed
             to
             be
             an
             especial
             preferment
             to
             be
             set
             over
             the
             family
             by
             the
             Lord
             of
             the
             family
             .
             And
             as
             it
             is
             honos
             ,
             an
             honour
             ,
             so
             it
             is
             onus
             too
             ,
             a
             charge
             for
             
               Cui
               plus
               datur
               ,
               ab
               eo
               plus
               petetur
               ,
            
             to
             whom
             much
             is
             given
             ,
             of
             him
             shall
             be
             much
             required
             .
             and
             therefore
             the
             first
             charge
             
             is
             laid
             here
             upon
             him
             ,
             that
             is
             the
             chief
             .
             For
             as
             long
             as
             man
             is
             in
             the
             condition
             of
             a
             
             son
             ,
             or
             a
             servant
             ,
             so
             long
             he
             may
             say
             ,
             
               Ego
               serviam
            
             ,
             I
             will
             serve
             ,
             but
             if
             once
             he
             come
             to
             have
             the
             charge
             of
             a
             family
             ,
             then
             he
             must
             say
             with
             
               Joshua
               ,
               Ego
               &
               domus
               〈◊〉
               ,
            
             I
             and
             my
             house
             will
             serve
             the
             Lord.
             
          
           
             In
             reference
             whereto
             ,
             when
             Christ
             had
             converted
             Zacheus
             ,
             he
             said
             .
             This
             day
             
             is
             salvation
             come
             to
             this
             house
             :
             why
             ?
             because
             this
             man
             (
             who
             is
             chief
             of
             the
             family
             )
             
             is
             the
             son
             of
             Abraham
             ;
             and
             Abraham
             instructed
             his
             family
             .
             He
             must
             say
             to
             his
             family
             ,
             as
             Christ
             did
             to
             his
             Apostles
             ,
             
               exemplum
               dedi
               vobis
            
             ,
             I
             have
             given
             you
             an
             example
             .
             For
             
             
             if
             Peter
             or
             whosoever
             is
             principal
             fall
             away
             ,
             then
             others
             ,
             yea
             Barnabas
             himself
             
             will
             be
             drawn
             away
             too
             .
             So
             though
             he
             discharge
             the
             duty
             himself
             ,
             yet
             if
             he
             take
             not
             care
             that
             others
             under
             him
             discharge
             it
             also
             ,
             he
             is
             a
             debtor
             .
             That
             is
             ,
             he
             ought
             to
             〈◊〉
             so
             far
             from
             giving
             occasion
             himself
             or
             suffering
             others
             to
             violate
             that
             day
             by
             working
             ,
             or
             setting
             them
             that
             are
             under
             him
             to
             servile
             worke
             ;
             that
             he
             together
             with
             them
             must
             see
             the
             day
             sanctified
             ,
             and
             take
             care
             that
             all
             joyn
             in
             those
             holy
             duties
             which
             are
             requisite
             to
             the
             sanctification
             of
             the
             day
             .
             
          
           
             2.
             
             The
             second
             is
             concerning
             children
             .
             Saint
             Augustines
             argument
             is
             good
             upon
             that
             in
             Deut.
             20.
             
             Where
             if
             a
             man
             had
             new
             built
             an
             house
             the
             manner
             was
             to
             consecrate
             it
             .
             That
             if
             a
             man
             that
             hath
             built
             a
             house
             be
             carefull
             to
             consecrate
             it
             ,
             being
             but
             the
             fruit
             of
             his
             hands
             ,
             then
             much
             more
             lieth
             the
             care
             upon
             him
             of
             consecrateing
             the
             fruit
             of
             his
             loins
             .
             We
             see
             this
             careful
             affection
             in
             Abraham
             ,
             that
             he
             would
             
             command
             his
             sons
             to
             keep
             the
             way
             of
             the
             Lord
             ,
             for
             where
             the
             greatest
             love
             is
             ,
             there
             is
             also
             the
             greatest
             desire
             ,
             of
             conjunction
             as
             well
             in
             spirit
             as
             in
             body
             ,
             and
             in
             grace
             and
             holines
             ,
             and
             the
             means
             thereof
             (
             the
             service
             of
             God
             )
             as
             in
             nature
             ,
             even
             natural
             love
             ,
             if
             it
             be
             true
             and
             rightly
             guided
             teaches
             man
             
               curare
               〈◊〉
            
             ,
             to
             take
             care
             for
             their
             childrens
             good
             as
             well
             as
             their
             own
             ,
             and
             that
             for
             their
             souls
             as
             well
             as
             their
             bodies
             .
          
           
             3.
             
             In
             the
             third
             place
             ,
             Servants
             are
             prohibited
             from
             work
             on
             that
             day
             .
             We
             see
             in
             the
             
             place
             before
             quoted
             ,
             that
             Abraham
             was
             commended
             by
             God
             for
             the
             care
             〈◊〉
             took
             for
             
             his
             household
             to
             do
             his
             service
             .
             And
             the
             Apostle
             saith
             ,
             that
             in
             the
             service
             of
             God
             ,
             
             God
             takes
             no
             notice
             of
             the
             difference
             of
             〈◊〉
             from
             others
             ,
             in
             Christ
             is
             no
             difference
             of
             bond
             or
             free
             ,
             thy
             servants
             must
             rest
             as
             well
             as
             thy self
             .
             And
             God
             elsewhere
             gives
             another
             reason
             for
             it
             .
             Remember
             thou
             wast
             a
             servant
             ,
             where
             thou
             wast
             opprest
             with
             labour
             .
             God
             hath
             a
             care
             of
             them
             :
             and
             charity
             and
             humanity
             requires
             ,
             
             that
             we
             weare
             not
             out
             our
             family
             with
             too
             much
             toyle
             ,
             lest
             the
             Common-wealth
             be
             endangered
             by
             their
             hard
             vsage
             .
             We
             read
             that
             in
             the
             Spartan
             and
             other
             common-wealths
             diverse
             insurrections
             have
             troubled
             the
             states
             ,
             by
             overburdening
             of
             servants
             :
             therefore
             God
             (
             for
             the
             preservation
             of
             commonwealths
             provides
             here
             ,
             that
             they
             may
             have
             a
             day
             of
             rest
             and
             refreshment
             .
          
           
             4.
             
             So
             likewise
             of
             〈◊〉
             .
             Gods
             mercy
             ,
             care
             and
             providence
             extends
             likewise
             
             
             to
             them
             .
             
               Thou
               Lord
               (
               saith
               the
               psalmist
               )
               shalt
               save
               both
               man
               and
               beast
               ,
               how
               excellent
               is
            
             
             
               thy
               mercy
               O
               God
            
             ?
             it
             extendeth
             to
             the
             bodies
             and
             lives
             of
             them
             ,
             for
             A
             righteous
             man
             regardeth
             the
             life
             of
             his
             beast
             ,
             saith
             Solomon
             .
             God
             therefore
             here
             takes
             order
             that
             the
             beast
             be
             not
             overtired
             .
             He
             hath
             also
             charged
             ,
             that
             the
             earth
             shall
             have
             its
             sabbath
             :
             if
             it
             have
             not
             ,
             it
             will
             cry
             against
             us
             ,
             and
             the
             furrows
             there
             of
             will
             complain
             ,
             
             as
             holy
             Job
             speaks
             ,
             for
             
               Quod
               caret
               alterna
               requie
               durabile
               non
               est
               :
            
             neither
             land
             nor
             cattel
             ,
             if
             they
             rest
             not
             sometimes
             ,
             cannot
             hold
             out
             :
             one
             end
             of
             Gods
             providence
             herein
             is
             to
             restrain
             our
             covetous
             humour
             and
             desire
             which
             is
             such
             that
             (
             rather
             then
             lose
             the
             least
             gain
             )
             we
             will
             put
             our
             land
             and
             cattle
             to
             the
             utmost
             ,
             therefore
             by
             this
             clause
             God
             takes
             order
             to
             restrain
             it
             .
          
           
             Another
             end
             is
             ,
             that
             by
             beholding
             the
             beasts
             to
             rest
             ,
             we
             might
             be
             the
             more
             
             stirred
             up
             and
             moved
             to
             sanctifie
             a
             rest
             our selves
             ;
             not
             that
             the
             rest
             of
             beasts
             is
             acceptable
             to
             God
             ,
             or
             required
             for
             it self
             ,
             but
             that
             we
             may
             be
             affected
             therewith
             ,
             and
             put
             in
             minde
             of
             our
             duties
             :
             we
             read
             that
             in
             the
             fast
             of
             Nineveh
             ,
             command
             was
             given
             ,
             let
             neither
             man
             nor
             beast
             ,
             herd
             nor
             flock
             ,
             tast
             any
             thing
             :
             let
             them
             not
             feed
             nor
             
             drink
             water
             :
             not
             that
             God
             tooke
             any
             delight
             in
             the
             fasting
             of
             beasts
             ,
             nor
             that
             it
             ,
             was
             acceptable
             to
             him
             :
             but
             that
             the
             〈◊〉
             seeing
             their
             beasts
             pined
             before
             them
             〈◊〉
             be
             moved
             the
             more
             to
             repent
             and
             humble
             themselves
             for
             their
             sinnes
             ;
             so
             here
             ,
             〈◊〉
             Jews
             seeing
             their
             beasts
             to
             keep
             a
             kinde
             of
             sabbath
             ,
             might
             the
             better
             〈◊〉
             to
             keep
             it
             themselves
             .
          
           
             5.
             
             The
             last
             is
             ,
             
               the
               stranger
               within
               thy
               gates
            
             .
             Now
             the
             gates
             of
             a
             house
             or
             of
             a
             city
             ,
             
             〈◊〉
             scripture
             signifie
             a
             jurisdiction
             ,
             or
             protection
             .
             He
             that
             is
             within
             anothers
             〈◊〉
             〈◊〉
             under
             his
             jurisdiction
             ,
             and
             as
             he
             enjoys
             thereby
             protection
             against
             injuries
             by
             coming
             within
             anothers
             gates
             ,
             so
             also
             he
             must
             be
             subiect
             to
             his
             jurisdiction
             :
             when
             God
             told
             Abraham
             ,
             that
             his
             seed
             should
             possesse
             the
             gates
             of
             his
             enemies
             ,
             his
             meaning
             
             was
             ,
             they
             should
             conquer
             and
             be
             Lords
             of
             their
             cities
             .
             And
             when
             Lot
             told
             the
             〈◊〉
             ,
             that
             the
             Angels
             came
             under
             his
             roof
             ,
             he
             signified
             that
             they
             came
             thither
             
             to
             be
             under
             his
             protection
             .
             So
             that
             if
             a
             stranger
             come
             to
             remain
             within
             our
             〈◊〉
             ,
             or
             under
             our
             roof
             he
             is
             to
             be
             under
             our
             government
             as
             well
             as
             he
             enjoys
             our
             protection
             ,
             and
             therefore
             is
             to
             be
             under
             our
             care
             in
             point
             of
             religious
             duties
             .
          
           
             〈◊〉
             case
             of
             jurisdiction
             ,
             Nehemiah
             as
             long
             as
             he
             had
             hope
             to
             reclaime
             the
             men
             〈◊〉
             〈◊〉
             and
             Ashdod
             ,
             〈◊〉
             them
             to
             come
             within
             the
             gates
             of
             Jerusalem
             with
             their
             
             〈◊〉
             :
             ut
             when
             he
             found
             that
             (
             notwithstanding
             his
             threats
             )
             they
             would
             come
             in
             ,
             and
             〈◊〉
             〈◊〉
             markets
             upon
             the
             sabbath
             ,
             he
             shut
             the
             gates
             against
             them
             at
             the
             〈◊〉
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             preparation
             of
             the
             sabbath
             .
             And
             thus
             we
             see
             the
             meaning
             of
             〈◊〉
             Commandment
             for
             works
             and
             persons
             in
             general
             and
             particular
             .
             [
             Now
             there
             〈◊〉
             〈◊〉
             reasons
             for
             it
             .
          
           
             〈◊〉
             first
             ,
             which
             is
             the
             general
             and
             main
             reason
             is
             [
             
               for
               in
               six
               dayes
               the
               Lord
            
             
             
               〈◊〉
               heaven
               and
               earth
               &c.
            
             ]
             the
             rule
             (
             as
             we
             said
             before
             )
             of
             〈◊〉
             precepts
             is
             .
          
           
             〈◊〉
             be
             observed
             ,
             that
             a
             moral
             reason
             is
             often
             given
             of
             a
             ceremonial
             precept
             ,
             〈◊〉
             〈◊〉
             in
             ceremonies
             there
             is
             a
             general
             moral
             equity
             :
             〈◊〉
             instances
             ,
             may
             be
             
             〈◊〉
             〈◊〉
             the
             Law
             ,
             but
             when
             a
             reason
             is
             given
             as
             a
             ful
             and
             adequate
             cause
             of
             such
             a
             precept
             〈◊〉
             〈◊〉
             the
             immediate
             and
             essential
             cause
             of
             〈◊〉
             it
             is
             true
             ,
             that
             if
             such
             a
             reason
             ,
             be
             moral
             〈◊〉
             〈◊〉
             ,
             there
             the
             precept
             is
             so
             too
             .
          
           
             Besides
             ,
             it
             is
             observed
             by
             Maimonides
             and
             others
             ,
             that
             the
             cause
             why
             a
             rest
             is
             enjoyned
             ,
             and
             the
             cause
             why
             it
             was
             upon
             this
             day
             ,
             are
             two
             different
             things
             .
             The
             first
             〈◊〉
             was
             the
             true
             and
             original
             cause
             of
             the
             rest
             ,
             is
             expressed
             
               Deut.
               5.
            
             because
             of
             their
             deliverance
             from
             the
             Egyptian
             bondage
             ,
             to
             keep
             a
             memorial
             of
             it
             .
             The
             other
             is
             expressed
             here
             ,
             for
             whereas
             any
             other
             day
             might
             have
             been
             chosen
             for
             this
             rest
             ,
             yet
             God
             thought
             fit
             to
             pitch
             upon
             this
             day
             ,
             because
             it
             had
             been
             consecrated
             for
             a
             day
             of
             joy
             and
             praise
             from
             the
             beginning
             ,
             by
             a
             greatful
             remembrance
             of
             〈◊〉
             creation
             ,
             and
             because
             on
             that
             day
             God
             gave
             over
             and
             finished
             his
             work
             So
             
               Aben-Ezra
               ,
               presat
               .
               in
               Decal
               .
               Isaac
               .
               Arania
            
             and
             others
             ,
             and
             hence
             it
             was
             called
             the
             sabbath
             .
             But
             yet
             though
             it
             were
             granted
             ,
             that
             Gods
             rest
             from
             the
             creation
             was
             the
             principal
             and
             immediate
             reason
             of
             this
             precept
             ,
             yet
             this
             makes
             it
             not
             so
             simply
             moral
             or
             immutable
             ,
             as
             〈◊〉
             law
             of
             nature
             ,
             for
             〈◊〉
             〈◊〉
             still
             a
             positive
             precept
             ,
             
               jure
               divino
               positivo
            
             ,
             which
             may
             be
             changed
             by
             the
             same
             authority
             that
             made
             it
             ,
             and
             soits
             certain
             ,
             that
             the
             day
             is
             
               de
               facto
            
             changed
             ,
             and
             〈◊〉
             it
             was
             by
             divine
             authority
             is
             most
             probable
             ,
             as
             is
             formerly
             proved
             in
             the
             〈◊〉
             observations
             .
          
           
             
               〈◊〉
               immutabilis
               precepti
               ,
               facit
               preceptum
               immutabile
               .
            
             If
             the
             reason
             of
             the
             commandment
             be
             immutable
             (
             as
             this
             is
             )
             then
             it
             makes
             the
             commandment
             unchangeable
             for
             the
             substance
             of
             it
             .
             Because
             I
             have
             rested
             (
             saith
             God
             )
             therefore
             shalt
             thou
             rest
             in
             honour
             of
             me
             .
             
               Creator
               imitandus
               a
               creatura
            
             ,
             the
             Creator
             is
             to
             be
             imitated
             by
             the
             creature
             ,
             is
             a
             firme
             reason
             and
             immutable
             .
          
           
             2.
             
             Another
             reason
             may
             be
             gathered
             out
             of
             the
             same
             words
             ,
             namely
             ,
             the
             benefit
             that
             〈◊〉
             to
             mankinde
             by
             that
             which
             the
             Lord
             did
             in
             these
             six
             〈◊〉
             .
             Other
             reasons
             
             elsewhere
             God
             vseth
             ,
             as
             proper
             and
             peculiar
             onely
             to
             the
             Jews
             ,
             but
             this
             benefit
             
             by
             the
             creation
             being
             general
             ,
             is
             most
             fit
             for
             all
             ,
             and
             may
             be
             a
             means
             to
             imploy
             and
             exercise
             us
             in
             the
             meditation
             of
             Gods
             works
             ,
             and
             in
             his
             praise
             for
             it
             ,
             as
             the
             92.
             
             Psalm
             shews
             us
             ,
             which
             psalm
             was
             made
             especially
             for
             the
             sabbath
             day
             .
             As
             also
             to
             the
             continuing
             of
             the
             memory
             of
             the
             Creation
             ,
             to
             keep
             us
             from
             Paganisme
             :
             for
             if
             the
             duty
             of
             the
             memorial
             of
             the
             creation
             had
             been
             duly
             and
             successively
             kept
             from
             
             the
             beginning
             and
             so
             continued
             ,
             that
             great
             doubt
             which
             troubled
             all
             the
             Philosophers
             so
             much
             [
             whether
             the
             world
             had
             a
             beginning
             ]
             had
             been
             taken
             away
             .
             And
             therefore
             this
             day
             being
             one
             especial
             means
             to
             keep
             men
             from
             Atheisme
             ,
             was
             therefore
             sanctified
             by
             God
             ,
             to
             be
             a
             day
             of
             rest
             .
             This
             was
             one
             reason
             why
             the
             not
             keeping
             this
             law
             was
             so
             severely
             punisht
             ,
             by
             the
             Mosaical
             Law
             ,
             as
             appeares
             by
             the
             man
             that
             gathered
             sticks
             upon
             that
             day
             and
             was
             therefore
             put
             to
             death
             which
             was
             not
             onely
             because
             the
             law
             of
             the
             sabbath
             was
             then
             newly
             made
             (
             to
             wit
             for
             the
             ceremonial
             and
             typical
             part
             which
             consisted
             in
             rest
             )
             and
             therefore
             required
             the
             severer
             punishment
             ,
             but
             also
             because
             ,
             the
             not
             observing
             of
             that
             day
             ,
             was
             in
             effect
             a
             denial
             that
             God
             created
             the
             world
             .
          
           
             Augustine
             treating
             upon
             the
             Creation
             ,
             saith
             ,
             it
             is
             true
             that
             God
             might
             have
             been
             
             pleased
             to
             have
             said
             as
             well
             
               fiat
               mundus
               totus
            
             ,
             let
             all
             the
             world
             be
             made
             in
             a
             moment
             ,
             as
             
               fiat
               lux
            
             ,
             let
             there
             be
             light
             ,
             in
             the
             first
             day
             :
             it
             had
             been
             all
             one
             to
             his
             omnipotency
             to
             have
             done
             it
             at
             once
             ,
             as
             in
             six
             〈◊〉
             :
             and
             enquiring
             further
             into
             the
             cause
             why
             he
             did
             not
             so
             ,
             could
             finde
             no
             other
             reason
             ,
             but
             that
             God
             by
             creating
             one
             thing
             after
             another
             would
             teach
             us
             that
             we
             should
             proceed
             in
             the
             musing
             and
             meditation
             upon
             the
             works
             of
             creation
             severally
             and
             in
             order
             ,
             as
             God
             made
             them
             .
             So
             did
             king
             David
             ,
             and
             so
             did
             Basile
             and
             Ambrose
             ,
             who
             wrote
             some
             books
             of
             it
             .
             And
             
             this
             course
             of
             meditation
             was
             much
             in
             use
             in
             the
             primitive
             Church
             ,
          
           
             3.
             
             The
             last
             reason
             is
             .
             
               Because
               the
               Lord
               blessed
               the
               seventh
               day
               .
            
             He
             did
             not
             onely
             rest
             on
             that
             day
             ,
             but
             he
             consecrated
             it
             also
             .
             Besides
             exemplum
             ,
             his
             example
             ,
             there
             is
             institutio
             ,
             he
             hath
             solemnly
             instituted
             it
             .
             So
             that
             it
             shall
             be
             to
             us
             
               〈◊〉
               animae
            
             ,
             the
             Market
             day
             of
             the
             soul
             ,
             for
             our
             amendment
             in
             that
             we
             〈◊〉
             amisse
             in
             the
             foregoing
             week
             ,
             and
             for
             the
             regulating
             of
             us
             in
             the
             week
             following
             .
          
           
             But
             this
             is
             not
             all
             :
             the
             force
             of
             this
             last
             reason
             is
             in
             this
             .
             God
             saith
             ,
             because
             have
             blessed
             and
             hallowed
             it
             ,
             seeing
             I
             have
             appointed
             it
             ,
             see
             you
             do
             not
             resist
             me
             ,
             butsubmit
             your selves
             to
             my
             ordinance
             .
             He
             that
             keepeth
             it
             not
             ,
             and
             resisteth
             Gods
             ordinance
             ,
             resisteth
             God
             himself
             ,
             and
             they
             that
             do
             so
             receive
             to
             themselves
             damnation
             .
             
             Therfore
             that
             which
             God
             hath
             hallowed
             we
             must
             not
             pollute
             .
          
           
             We
             see
             the
             reasons
             why
             this
             rest
             is
             to
             be
             kept
             ,
             let
             us
             now
             see
             how
             far
             it
             is
             to
             be
             kept
             ,
             and
             what
             is
             required
             to
             the
             sanctification
             of
             it
             .
          
        
         
           
             CHAP.
             V.
             
          
           
             
               How
               far
               this
               rest
               is
               to
               be
               kept
               .
               Why
               this
               word
               Remember
               is
               prefixed
               .
               Such
               works
               to
               be
               fortorn
               ,
               which
               may
               be
               done
               before
               or
               after
               .
               Necessity
               of
               a
               vacation
               from
               other
               works
               that
               we
               may
               attend
               Holy
               duties
               .
               Mans
               opposition
               to
               God
               ,
               when
               he
               bids
               rest
               ,
               then
               we
               labour
               ,
               
                 〈◊〉
                 contra
              
               .
               six
               works
               in
               particular
               forbidenthe
               Jews
               .
               Whether
               the
               same
               〈◊〉
               absolutely
               now
               forbidden
               the
               Christians
               .
               Rest
               necessary
               onely
               for
               the
               means
               of
               sanctification
               ,
               or
               the
               practise
               of
               it
               ,
               as
               in
               works
               of
               mercy
               or
               necessity
               ,
               
                 sabbatum
                 boum
                 &
                 Asinorum
                 .
                 Sabbatum
                 aurei
                 vituli
                 .
                 Sabbatum
                 〈◊〉
                 .
                 Sabbatum
                 Satane
                 .
              
            
          
           
             THe
             substance
             of
             this
             fourth
             Commandment
             consisteth
             especially
             in
             these
             two
             things
             .
             1.
             
             In
             the
             outward
             rest
             of
             the
             body
             ,
             otium
             .
             2.
             
             In
             the
             holy
             duties
             which
             are
             the
             end
             to
             sanctifie
             it
             .
             Sanctificatio
             .
          
           
             1.
             
             As
             before
             we
             are
             willed
             to
             remember
             ,
             it
             both
             in
             the
             week
             before
             the
             day
             come
             ,
             
             partly
             because
             in
             the
             day
             it self
             we
             are
             to
             yield
             an
             account
             to
             God
             of
             the
             former
             fix
             dayes
             work
             
               in
               singultu
               &
               scrupulo
               cordis
            
             with
             trouble
             and
             sorrow
             of
             heart
             :
             partly
             also
             as
             Augustine
             speaketh
             
               ne
               quid
               operis
               rejiciatur
               in
               diem
               festum
               ,
            
             that
             no
             work
             ,
             that
             might
             be
             done
             in
             the
             former
             dayes
             ,
             be
             put
             of
             to
             the
             holy
             day
             :
             so
             when
             it
             is
             come
             we
             must
             avoid
             two
             things
             ,
             which
             as
             Saint
             Gregory
             observes
             may
             cause
             us
             to
             forget
             to
             sanctifie
             it
             .
             1.
             
             The
             one
             is
             
               aliorum
               exempla
            
             other
             mens
             ill
             examples
             2.
             
             The
             other
             is
             
               Ludorum
               &
               spectaculorum
               studia
            
             ,
             the
             practise
             and
             desires
             we
             have
             to
             unlawful
             sports
             and
             sights
             :
             to
             which
             men
             are
             more
             naturally
             addicted
             ,
             then
             to
             the
             sanctifying
             of
             the
             day
             .
          
           
             And
             in
             as
             much
             as
             we
             are
             to
             esteem
             of
             the
             sabbath
             as
             
               Deliciae
               Domini
            
             ,
             the
             delight
             
             of
             the
             Lord
             ,
             and
             that
             these
             two
             things
             are
             main
             obstacles
             and
             impediments
             to
             
             such
             estimation
             of
             it
             ,
             we
             must
             not
             onely
             remember
             it
             before
             hand
             ,
             but
             when
             it
             cometh
             also
             .
          
           
             That
             which
             we
             are
             to
             remember
             is
             .
             1
             A
             day
             of
             rest
             :
             and
             2
             to
             sanctifie
             it
             .
             Augustine
             comprehends
             them
             both
             in
             two
             words
             ,
             
               otium
               sanctum
            
             ,
             a
             holy
             rest
             .
             1.
             
             A
             ceasing
             from
             labour
             :
             and
             if
             we
             ask
             from
             what
             labour
             ?
             It
             is
             as
             an
             ancient
             Canon
             of
             the
             Church
             sheweth
             ,
             
               Ab
               eo
               quod
               antea
               fieri
               poterat
               ,
               aut
               quod
               postea
               fieri
               poterit
               ,
            
             from
             that
             which
             might
             have
             been
             done
             before
             ,
             and
             from
             that
             which
             may
             be
             done
             afterward
             .
             And
             whatsoever
             is
             meant
             by
             the
             labour
             and
             work
             of
             the
             week
             day
             ,
             that
             must
             be
             forborn
             on
             this
             day
             ,
             with
             this
             proviso
             ,
             That
             ,
             
               Ab
               eo
               quod
               nec
               antea
               fieri
               poterat
               ,
               nec
               postea
               poterit
               ,
               non
               est
               abstinendum
            
             ;
             such
             works
             of
             necessity
             ,
             which
             cannot
             be
             de
             done
             either
             before
             or
             after
             ,
             are
             not
             to
             be
             forborn
             .
          
           
             The
             grounds
             are
             laid
             by
             ‖
             Augustine
             and
             †
             Jerome
             thus
             .
             There
             is
             nothing
             (
             as
             the
             Preacher
             saith
             )
             but
             must
             have
             its
             time
             :
             As
             we
             destinate
             a
             set
             time
             for
             our
             bodies
             repast
             ,
             sleep
             ,
             and
             the
             like
             :
             in
             〈◊〉
             time
             we
             usually
             take
             order
             ,
             that
             we
             be
             not
             interrupted
             ,
             
             or
             disturbed
             ,
             by
             any
             other
             occasions
             .
             And
             so
             in
             other
             temporal
             things
             ,
             the
             more
             serious
             they
             are
             ,
             we
             go
             about
             ,
             the
             more
             care
             we
             take
             ,
             that
             we
             be
             not
             hindred
             in
             them
             ;
             but
             that
             we
             may
             wholly
             minde
             them
             ,
             
               &
               hoc
               agere
            
             .
             So
             in
             the
             case
             of
             spirituals
             ,
             there
             ought
             to
             be
             a
             set
             time
             for
             the
             building
             up
             of
             the
             soul
             ,
             and
             procuring
             holinesse
             to
             it
             ,
             and
             exercising
             holinesse
             by
             it
             ,
             wherein
             we
             are
             to
             use
             no
             lesse
             care
             ,
             being
             a
             matter
             of
             greatest
             importance
             :
             but
             that
             in
             the
             promoting
             of
             it
             ,
             all
             impediments
             .
             may
             be
             removed
             ,
             that
             may
             hinder
             us
             in
             it
             ;
             
               ut
               promptiores
               simus
               ad
               divinum
               cultum
               ,
               cum
               non
               habemus
               impedimentum
               ,
            
             saith
             
               S.
               Augustine
            
             ,
             that
             we
             may
             be
             more
             ready
             for
             divine
             worship
             ,
             when
             we
             have
             no
             lets
             or
             impediments
             to
             hinder
             us
             .
             And
             this
             is
             so
             plain
             ,
             as
             that
             we
             see
             even
             the
             Councel
             of
             Trent
             (
             taking
             order
             for
             observing
             of
             holy
             dayes
             )
             hath
             set
             down
             concerning
             the
             holy
             duties
             which
             are
             to
             be
             performed
             on
             those
             dayes
             ,
             that
             they
             are
             such
             ,
             
               Quae
               ab
               his
               qui
               ab
               humanarum
               occupationum
               negotio
               detinentur
               ,
               omnino
               praestari
               non
               possunt
               ,
            
             which
             cannot
             be
             performed
             by
             those
             that
             are
             busied
             with
             worldly
             or
             secular
             affairs
             .
          
           
             So
             many
             of
             the
             Fathers
             that
             write
             upon
             this
             place
             [
             
               vacate
               &
               videte
               ,
               quia
               ego
            
             
             
               sum
               Dominus
            
             ,
             Be
             still
             and
             know
             that
             I
             am
             God
             ]
             shew
             ,
             that
             by
             the
             rule
             of
             natural
             wisdom
             ,
             the
             Philosophers
             held
             ,
             
               Postulandum
               esse
               secessum
               ,
               ut
               melius
               intendamus
               :
            
             a
             vacation
             from
             worldly
             affairs
             is
             necessary
             ,
             that
             we
             may
             the
             better
             intend
             &
             contemplate
             on
             heavenly
             things
             .
             Our
             heads
             must
             not
             be
             occupied
             with
             worldly
             thoughts
             ,
             when
             we
             are
             about
             the
             affairs
             of
             the
             soul
             :
             not
             that
             the
             works
             of
             the
             other
             six
             dayes
             are
             evil
             in
             themselves
             ,
             but
             because
             they
             are
             apt
             to
             distract
             the
             minde
             from
             that
             ,
             which
             is
             proper
             to
             this
             day
             .
          
           
             Now
             Otium
             ,
             Rest
             ,
             being
             the
             first
             part
             ,
             it
             is
             a
             very
             strange
             thing
             that
             the
             nature
             of
             man
             should
             be
             altogether
             so
             averse
             from
             Gods
             will
             ,
             that
             when
             the
             Precept
             is
             difficult
             and
             laborious
             ,
             requiring
             some
             pains
             and
             travail
             ,
             then
             they
             will
             be
             idle
             :
             and
             where
             this
             precept
             is
             not
             laborious
             but
             easy
             ,
             as
             this
             to
             rest
             ,
             they
             will
             (
             rather
             then
             not
             break
             the
             Commandment
             )
             take
             pains
             :
             that
             is
             ,
             they
             will
             even
             against
             their
             nature
             ,
             make
             themselvs
             businesse
             ,
             and
             pick
             out
             that
             day
             of
             all
             the
             dayes
             of
             the
             week
             that
             he
             hath
             chosen
             ,
             so
             that
             it
             shall
             be
             a
             kinde
             of
             policy
             ,
             to
             make
             advantage
             of
             that
             day
             ,
             and
             to
             finde
             out
             some
             labour
             on
             that
             day
             ,
             on
             which
             he
             hath
             forbid
             us
             to
             labour
             .
             And
             so
             much
             for
             the
             easinesse
             of
             the
             Commandment
             and
             the
             perversenesse
             of
             man.
             
          
           
             We
             finde
             in
             Scripture
             six
             several
             kindes
             of
             prohibitions
             from
             working
             on
             this
             day
             .
             
          
           
             
               1.
               
               Before
               the
               Law
               given
               ,
               when
               the
               people
               departed
               from
               Elim
               ,
               and
               came
               to
               the
               wildernesse
               of
               Sin
               ,
               there
               was
               a
               prohibition
               from
               gathering
               Manna
               ,
               there
               was
               
               better
               food
               to
               gather
               ,
               of
               which
               he
               that
               eateth
               shall
               live
               for
               ever
               .
               The
               Lord
               is
               to
               be
               tasted
               .
               
               
            
             
               2.
               
               A
               second
               is
               ,
               As
               there
               must
               be
               no
               gathering
               of
               Manna
               ,
               nor
               going
               out
               to
               gather
               it
               that
               day
               ,
               so
               there
               must
               be
               no
               buying
               of
               it
               ,
               though
               it
               should
               be
               brought
               to
               us
               .
               
               So
               Nehemiah
               protested
               against
               buying
               and
               selling
               ,
               which
               sheweth
               the
               unlawfulnesse
               of
               it
               :
               because
               on
               that
               day
               is
               
                 Mercatura
                 animae
              
               ,
               it
               is
               the
               market
               day
               of
               the
               soul
               ,
               buying
               and
               selling
               on
               that
               day
               is
               forbidden
               .
            
             
               3.
               
               A
               third
               is
               that
               which
               the
               Prophet
               Jerem.
               mentions
               ,
               that
               is
               the
               carrying
               of
               burthens
               
               on
               that
               day
               :
               and
               the
               better
               to
               dissuade
               the
               people
               from
               that
               kinde
               of
               work
               ,
               the
               Prophet
               promiseth
               ,
               in
               the
               person
               of
               God
               ,
               great
               blessings
               to
               them
               if
               they
               forbear
               ;
               
               and
               threatneth
               great
               plagues
               upon
               them
               if
               they
               did
               not
               ,
               for
               if
               they
               made
               that
               
               their
               day
               of
               〈◊〉
               ,
               God
               would
               send
               upon
               them
               a
               burden
               ,
               which
               they
               should
               sink
               under
               ,
               viz.
               Captivity
               and
               desolation
               by
               the
               Enemy
               ,
               he
               would
               kindle
               a
               fire
               in
               Jerusalem
               ,
               and
               burn
               up
               the
               gates
               and
               palaces
               thereof
               .
               
                 verse
                 ult
              
               .
            
             
               4.
               
               Another
               thing
               prohibited
               by
               the
               Law
               ,
               is
               working
               in
               harvest
               time
               ,
               because
               the
               inning
               of
               harvest
               ,
               and
               gathering
               of
               grapes
               might
               seem
               to
               be
               a
               matter
               of
               great
               necessity
               .
               
               Six
               dayes
               shalt
               thou
               work
               ,
               but
               on
               the
               seventh
               day
               thou
               shalt
               rest
               :
               in
               earing
               time
               ,
               and
               in
               harvest
               time
               thou
               shalt
               rest
               :
               so
               that
               the
               provision
               for
               the
               whole
               common-wealth
               must
               give
               place
               unto
               the
               rest
               of
               this
               day
               .
            
             
               5.
               
               A
               fifth
               thing
               prohibited
               is
               Travailing
               or
               Journeying
               on
               the
               Sabbath
               day
               .
               
                 Cras
                 erit
                 Sabbatum
                 jehovae
                 ,
                 maneat
                 quisque
                 in
                 loco
                 suo
                 ,
                 neque
                 egrediatur
                 quisquam
                 die
                 septimo
                 :
              
               
               to
               morrow
               is
               the
               Sabbath
               of
               the
               Lord
               ,
               Abide
               ye
               every
               man
               in
               his
               place
               :
               let
               no
               man
               go
               out
               of
               his
               place
               the
               seventh
               day
               .
            
             
               6.
               
               The
               last
               is
               above
               the
               rest
               .
               For
               whereas
               God
               (
               in
               the
               three
               Chapters
               before
               )
               had
               given
               Moses
               a
               platform
               for
               the
               building
               of
               a
               Tabernacle
               ,
               and
               taken
               order
               that
               he
               should
               go
               presently
               in
               hand
               with
               it
               :
               yet
               in
               the
               31
               Chapter
               ,
               he
               saith
               notwithstanding
               ,
               Verily
               my
               Sabbaths
               ye
               shall
               keep
               ,
               whosever
               worketh
               on
               that
               day
               ,
               the
               same
               
               person
               shall
               be
               surely
               put
               to
               death
               .
               Which
               is
               as
               much
               ,
               as
               if
               he
               had
               said
               :
               Though
               that
               work
               may
               seem
               most
               lawful
               ,
               and
               tending
               most
               to
               my
               glory
               of
               all
               other
               ,
               yet
               ye
               shall
               not
               break
               the
               Sabbath
               to
               do
               it
               :
               and
               so
               verse
               15
               he
               gives
               an
               universal
               restraint
               ,
               whosoever
               doth
               any
               manner
               of
               work
               on
               that
               day
               ,
               shall
               be
               put
               to
               death
               :
               any
               manner
               of
               work
               ,
               an
               universal
               prohibition
               ,
               and
               the
               penalty
               threatned
               was
               accordingly
               executed
               ,
               upon
               him
               that
               gathered
               sticks
               .
               Numb
               .
               6.
               15.
               35.
               he
               was
               stoned
               to
               death
               by
               Gods
               special
               appointment
               .
            
          
           
             And
             the
             Lord
             tells
             the
             people
             ,
             that
             if
             they
             pollute
             the
             Sabbath
             by
             bearing
             burdens
             ,
             he
             would
             kindle
             such
             a
             fire
             in
             the
             gates
             of
             Jerusalem
             ,
             that
             should
             devour
             the
             
             palaces
             of
             it
             ,
             and
             not
             be
             quenched
             .
          
           
             The
             Prophets
             generally
             urge
             the
             observation
             of
             this
             Commandment
             above
             the
             rest
             .
             And
             we
             may
             observe
             ,
             that
             there
             hath
             seldom
             been
             any
             strange
             visitation
             by
             fire
             ,
             but
             where
             there
             hath
             some
             notorious
             prophanation
             of
             the
             Sabbath
             gone
             before
             .
             So
             that
             when
             it
             shall
             please
             God
             to
             visit
             us
             with
             the
             like
             judgement
             ,
             we
             may
             conjecture
             what
             hath
             been
             the
             cause
             of
             it
             .
          
           
             
               Concerning
               the
               rest
               now
               required
               on
               the
               Lords
               day
               ,
               and
               the
               difference
               thereof
               from
               the
               Jewish
               symbolical
               rest
               ,
               which
               was
               therefore
               more
               strict
               ,
               see
               the
               former
               Additional
               observation
               ,
               observation
            
             6.
             
          
           
             Therefore
             to
             conclude
             this
             point
             ,
             let
             them
             that
             go
             out
             to
             gather
             Manna
             ,
             carry
             burdens
             ,
             buy
             and
             sell
             ,
             gather
             harvest
             ,
             journey
             and
             travail
             up
             and
             down
             ,
             or
             do
             any
             
             the
             most
             lawful
             work
             ,
             not
             think
             these
             things
             to
             be
             
               otium
               sanctum
            
             or
             
               Sabbatum
               Jehovae
            
             ,
             a
             holy
             rest
             ,
             or
             the
             Sabbath
             of
             the
             Lord
             ,
             but
             (
             as
             Leo
             saith
             )
             
               Sabbatum
               Tyri
            
             ,
             the
             Sabbath
             of
             Tyre
             .
          
           
             The
             Councel
             of
             Mentz
             (
             held
             in
             the
             time
             of
             
               Charlemain
               Anno
               Dom.
            
             813
             )
             hath
             this
             Canon
             .
             
               Omnes
               〈◊〉
               Dominicos
               cum
               omni
               veneratione
               decrevimus
               observari
               ,
            
             
             
               &
               a
               servili
               opere
               abstineri
               ,
               &
               ut
               〈◊〉
               in
               〈◊〉
               minime
               sit
               ,
               nec
               placitum
               ,
               ubi
               aliquis
               ad
               mortem
               vel
               poenam
               judicetur
            
             ;
             we
             have
             decreed
             that
             all
             the
             Lords
             dayes
             be
             observed
             with
             all
             reverence
             ,
             and
             that
             servile
             labour
             shall
             be
             forborne
             ,
             and
             that
             no
             market
             be
             kept
             on
             those
             dayes
             ,
             nor
             that
             any
             Courts
             be
             kept
             either
             to
             condemn
             
             men
             to
             death
             or
             punish
             them
             .
             Those
             that
             offend
             are
             to
             be
             deprived
             of
             the
             communion
             for
             three
             years
             .
             And
             the
             Council
             of
             Tyburis
             (
             Anno
             895.
             in
             the
             time
             of
             the
             Emperor
             Arnulph
             )
             hath
             one
             Canon
             to
             the
             like
             purpose
             ,
             as
             well
             for
             the
             observation
             of
             other
             holy
             dayes
             ,
             as
             the
             Lords
             day
             .
             In
             the
             second
             Council
             of
             Mascon
             (
             
               held
               anno
            
             582
             )
             severe
             punishments
             were
             to
             be
             inflicted
             upon
             those
             that
             should
             not
             
             observe
             the
             Lords
             day
             ,
             and
             that
             
               toto
               die
            
             ,
             all
             the
             day
             long
             .
             As
             it
             was
             larger
             for
             the
             fault
             ,
             so
             it
             was
             milder
             for
             the
             punishment
             ,
             for
             they
             suspended
             those
             that
             violated
             this
             Canon
             from
             the
             Communion
             but
             for
             half
             a
             year
             :
             so
             strict
             were
             they
             for
             the
             sanctifying
             of
             this
             day
             ;
             and
             that
             (
             as
             one
             saith
             )
             because
             God
             requires
             the
             rest
             ,
             not
             for
             the
             rest
             it self
             ,
             
               sed
               quia
               hoc
               die
               Deo
               tantummodo
               vacandum
               ,
            
             because
             we
             must
             this
             day
             consecrate
             our selves
             wholly
             to
             God.
             
          
           
             Now
             here
             will
             arise
             some
             questions
             .
             Whether
             the
             strict
             Commandment
             given
             
             to
             the
             Jews
             ,
             of
             kindling
             no
             fire
             ,
             and
             consequently
             of
             dressing
             no
             meat
             upon
             the
             Sabbath
             be
             to
             be
             observed
             by
             us
             Christians
             .
          
           
           
             To
             this
             we
             answer
             Negatively
             ,
             for
             this
             was
             Ceremonial
             ,
             and
             belonged
             onely
             to
             the
             Jews
             ,
             For
             it
             is
             a
             general
             rule
             ,
             that
             every
             moral
             or
             eternal
             dutie
             of
             the
             Law
             ,
             may
             be
             performed
             by
             all
             men
             at
             all
             times
             .
             But
             they
             which
             inhabit
             under
             the
             North-pole
             (
             as
             it
             is
             well
             known
             )
             cannot
             be
             without
             fire
             one
             day
             ;
             and
             to
             let
             it
             go
             out
             were
             to
             their
             utter
             destruction
             and
             so
             they
             that
             dwell
             under
             the
             burning
             Zone
             ,
             under
             the
             Equinoctial
             ,
             cannot
             well
             keep
             their
             meat
             above
             one
             day
             :
             so
             that
             this
             being
             Ceremonial
             ,
             the
             Christian
             is
             exempted
             from
             the
             observing
             of
             it
             ,
             as
             being
             a
             thing
             not
             observable
             through
             the
             whole
             world
             ,
             though
             it
             might
             have
             been
             observed
             by
             the
             Jews
             :
             and
             therefore
             was
             it
             a
             peculiar
             precept
             to
             them
             onely
             ,
             because
             they
             had
             no
             obstacle
             ,
             but
             might
             have
             kept
             it
             .
          
           
             2.
             
             The
             second
             question
             is
             :
             Whether
             the
             six
             several
             works
             formerly
             prohibited
             
             the
             Jews
             ,
             be
             absolutely
             forbidden
             to
             Christians
             ;
             as
             to
             travail
             &c.
             
          
           
             For
             answer
             to
             this
             ,
             we
             will
             go
             no
             further
             then
             the
             Precept
             it self
             .
          
           
             The
             Sabbath
             must
             be
             remembred
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Our
             rest
             must
             be
             
               ad
               sanctificandum
            
             ,
             to
             sanctifie
             it
             :
             the
             outward
             rest
             is
             destinate
             sanctificationi
             to
             sanctity
             :
             
               ideo
               quiescimus
               ,
               ut
               sanctificemus
            
             ,
             we
             therefore
             rest
             ,
             because
             we
             should
             sanctifie
             :
             so
             that
             where
             our
             rest
             is
             not
             
               destinata
               sanctificationi
            
             ,
             applied
             to
             sanctification
             ,
             it
             is
             not
             required
             ,
             and
             where
             sanctification
             cannot
             be
             
               sine
               quiete
            
             without
             rest
             ,
             there
             a
             rest
             is
             required
             .
          
           
             Certain
             it
             is
             that
             a
             man
             may
             rest
             and
             not
             sanctifie
             ;
             so
             likewise
             ,
             he
             may
             sanctifie
             and
             not
             rest
             :
             and
             therefore
             in
             the
             first
             case
             ,
             it
             is
             said
             ,
             there
             are
             many
             resters
             ,
             and
             but
             few
             sanctifiers
             .
             Now
             sanctification
             consists
             either
             ,
             1.
             
             In
             the
             means
             of
             sanctification
             .
             Or
             2.
             in
             declaring
             our
             inward
             sanctification
             by
             the
             practise
             and
             works
             of
             it
             in
             our
             lives
             .
             And
             where
             the
             rest
             is
             not
             necessary
             for
             one
             of
             these
             ,
             or
             not
             destinated
             to
             them
             ,
             (
             it
             being
             a
             subordinate
             thing
             )
             it
             may
             be
             forborn
             .
             The
             rule
             in
             Logick
             is
             ,
             
               tantum
               destinati
               sumendum
               est
               ,
               quantum
               prodest
               ad
               finem
               :
            
             we
             must
             take
             so
             much
             of
             that
             which
             is
             appointed
             for
             the
             end
             ,
             as
             conduceth
             to
             the
             attaining
             of
             that
             end
             .
             As
             in
             the
             case
             of
             Medicine
             ,
             so
             much
             is
             to
             be
             taken
             ,
             as
             will
             serve
             to
             the
             end
             for
             which
             it
             is
             taken
             .
          
           
             Again
             ,
             for
             the
             means
             of
             sanctification
             ,
             Christ
             defending
             his
             Disciples
             against
             the
             
             Jews
             (
             who
             were
             altogether
             urgers
             of
             the
             bodily
             rest
             onely
             )
             sheweth
             ,
             that
             the
             rest
             in
             regard
             of
             the
             sanctification
             may
             be
             broken
             :
             as
             in
             the
             Priest
             in
             sacrificing
             ,
             (
             that
             time
             being
             the
             most
             laborious
             time
             for
             him
             ,
             as
             it
             is
             now
             the
             greatest
             day
             of
             labour
             for
             our
             Minister
             )
             was
             blamelesse
             ,
             because
             he
             was
             
               in
               opere
               cultus
               Divini
            
             ,
             imployed
             in
             the
             work
             of
             Gods
             worship
             .
             We
             read
             also
             in
             the
             
               Acts
               of
               the
               Apostles
            
             of
             a
             Sabbath
             
             dayes
             journey
             ;
             and
             of
             the
             like
             in
             the
             Old
             Testament
             ,
             where
             the
             Shunamitish
             
             woman
             coming
             to
             her
             husband
             for
             the
             Asse
             ,
             he
             saith
             to
             her
             ,
             Wherefore
             wilt
             thou
             go
             to
             the
             Prophet
             to
             day
             ?
             It
             is
             neither
             new
             moon
             ,
             nor
             Sabbath
             ,
             as
             if
             the
             custom
             had
             been
             then
             ,
             to
             go
             to
             the
             Prophet
             that
             day
             ,
             when
             they
             had
             no
             publick
             meetings
             elsewhere
             .
             So
             that
             where
             publick
             and
             lawful
             assemblies
             are
             not
             ,
             a
             man
             may
             take
             a
             Sabbath
             dayes
             journey
             to
             joyn
             in
             publick
             worship
             with
             others
             .
             Thus
             much
             for
             the
             first
             part
             of
             sanctification
             .
          
           
             But
             this
             is
             lesse
             acceptable
             to
             God
             then
             the
             other
             part
             which
             is
             the
             practise
             of
             sanctification
             ,
             for
             this
             is
             the
             end
             ,
             the
             other
             but
             the
             means
             :
             and
             therefore
             our
             Saviour
             being
             reproved
             by
             the
             Pharisees
             for
             a
             work
             of
             healing
             upon
             the
             Sabbath
             ,
             tells
             them
             ,
             that
             if
             they
             had
             known
             what
             this
             meaneth
             (
             which
             he
             citeth
             out
             of
             the
             Prophet
             
             〈◊〉
             )
             I
             will
             have
             mercy
             and
             not
             sacrifice
             ,
             you
             would
             not
             have
             condemned
             
             the
             guiltlesse
             .
             Mercy
             being
             indeed
             a
             practical
             work
             of
             sanctification
             ,
             and
             preferred
             before
             the
             means
             .
             So
             that
             in
             regard
             of
             the
             practise
             of
             sanctification
             ,
             a
             man
             may
             leave
             the
             very
             means
             ,
             as
             to
             shew
             a
             work
             of
             mercy
             .
             As
             if
             there
             should
             happen
             a
             fire
             ,
             or
             a
             man
             or
             woman
             to
             fall
             into
             a
             swoun
             ,
             or
             a
             woman
             to
             be
             in
             travail
             in
             time
             of
             divine
             service
             ,
             or
             sermon
             ,
             we
             are
             to
             leave
             the
             means
             and
             practise
             the
             work
             ,
             in
             shewing
             mercy
             ,
             by
             saving
             the
             life
             or
             goods
             of
             those
             that
             need
             our
             help
             ,
             and
             would
             otherwise
             have
             perished
             :
             for
             it
             is
             a
             true
             rule
             ,
             that
             
               periculum
               vitae
               pellit
               Sabbatum
            
             ;
             the
             danger
             of
             life
             excludes
             the
             Sabbath
             .
             For
             as
             God
             will
             be
             glorified
             on
             this
             day
             for
             the
             works
             of
             his
             Creation
             ,
             the
             memorial
             whereof
             was
             a
             cause
             of
             the
             institution
             of
             this
             day
             from
             the
             beginning
             :
             so
             no
             lesse
             is
             he
             glorified
             in
             the
             preservation
             of
             his
             creatures
             .
             We
             read
             
             that
             our
             Saviour
             Christ
             was
             careful
             to
             save
             the
             fragments
             ,
             and
             commanded
             them
             to
             be
             taken
             up
             ,
             and
             his
             reason
             was
             ,
             because
             he
             would
             have
             nothing
             lost
             .
             If
             not
             the
             least
             ,
             much
             less
             the
             life
             of
             any
             thing
             may
             be
             lost
             ,
             and
             if
             he
             be
             careful
             of
             the
             life
             of
             other
             things
             
             how
             much
             more
             then
             think
             you
             is
             he
             careful
             for
             the
             life
             of
             man
             ?
             He
             practised
             himself
             this
             work
             of
             mercy
             upon
             the
             Sabbath
             upon
             the
             man
             that
             was
             in
             peril
             of
             
             his
             life
             .
          
           
             And
             indeed
             
               Necessitas
               facit
               legem
               exlegem
            
             ,
             Necessity
             makes
             law
             an
             Outlaw
             .
             In
             the
             Law
             it
             is
             said
             ,
             Thou
             shalt
             not
             see
             thy
             brothers
             Asse
             or
             his
             Ox
             fall
             down
             by
             the
             way
             ,
             and
             hide
             thy self
             from
             them
             ,
             but
             thou
             shalt
             surely
             help
             to
             lift
             them
             up
             again
             .
             Nay
             
             we
             see
             in
             the
             Law
             ,
             that
             God
             himself
             is
             not
             so
             strict
             in
             observing
             the
             practise
             ,
             as
             many
             now
             adayes
             are
             .
             For
             in
             one
             place
             where
             he
             appointeth
             the
             sanctification
             of
             the
             7
             th
             day
             Sabbath
             ,
             and
             prohibits
             all
             works
             ,
             yet
             he
             hath
             there
             a
             Proviso
             ,
             
               Save
               that
               which
               every
               man
               must
               eat
               ,
               that
               may
               be
               done
               of
               you
               .
            
             And
             in
             the
             Gospel
             our
             Saviour
             tells
             the
             
             Jews
             ,
             that
             they
             watered
             their
             cattel
             on
             the
             Sabbath
             day
             .
             
          
           
             But
             we
             must
             take
             this
             caution
             by
             the
             way
             ,
             that
             we
             use
             not
             this
             liberty
             according
             to
             the
             flesh
             ,
             nor
             as
             a
             cloak
             ,
             as
             the
             Apostles
             speak
             ,
             and
             that
             these
             works
             of
             Mercy
             
             
             in
             preserving
             the
             life
             of
             Man
             and
             beasts
             ,
             and
             other
             of
             Gods
             creatures
             be
             used
             
               presente
               non
               imminente
               necessitate
            
             ,
             in
             case
             of
             present
             not
             imminent
             necessity
             .
             As
             when
             any
             present
             danger
             appears
             against
             my
             life
             ,
             I
             am
             to
             defend
             my self
             :
             for
             
               in
               presenti
               necessitate
               quisque
               Magistratus
               est
               ,
               &
               quisque
               personam
               Dei
               habet
               ,
               ut
               potius
               occidat
               ,
               quam
               occidatur
               :
            
             in
             urgent
             ,
             and
             present
             necessity
             every
             one
             is
             a
             Magistrate
             ,
             and
             representeth
             the
             person
             of
             God
             ,
             to
             kill
             rather
             then
             to
             be
             killed
             .
             But
             if
             the
             danger
             be
             not
             present
             but
             onely
             imminent
             ,
             as
             ,
             one
             tells
             me
             ,
             there
             is
             wait
             laid
             to
             kill
             me
             ,
             I
             must
             then
             repair
             to
             the
             Magistrate
             :
             so
             that
             for
             present
             necessity
             or
             peril
             ,
             there
             is
             an
             exemption
             ,
             the
             Lord
             hath
             resigned
             his
             right
             into
             our
             hands
             ,
             but
             not
             upon
             an
             imminent
             peril
             or
             necessity
             ,
             which
             may
             be
             prevented
             or
             avoided
             .
          
           
             On
             the
             other
             side
             ,
             we
             are
             to
             observe
             another
             Proviso
             .
             We
             must
             be
             careful
             that
             (
             because
             God
             seeth
             the
             heart
             ,
             and
             we
             are
             to
             deal
             with
             him
             )
             we
             be
             sure
             the
             danger
             could
             not
             be
             prevented
             ,
             nor
             the
             work
             be
             deferred
             ,
             but
             that
             present
             danger
             and
             necessity
             enforceth
             us
             to
             it
             .
             For
             we
             must
             not
             draw
             a
             necessity
             upon
             our selves
             ,
             or
             pretend
             a
             necessity
             when
             there
             is
             none
             ,
             because
             God
             will
             not
             be
             mocked
             ,
             though
             we
             may
             delude
             the
             eyes
             of
             men
             .
          
           
             This
             is
             to
             be
             remembred
             ,
             because
             of
             the
             practise
             of
             some
             who
             Inne
             their
             harvest
             on
             the
             Sunday
             ,
             pretending
             that
             it
             is
             not
             Gods
             will
             ,
             that
             any
             of
             his
             creatures
             should
             perish
             ,
             which
             is
             true
             ,
             and
             might
             lessen
             the
             offence
             ,
             if
             they
             did
             it
             onely
             for
             preserving
             the
             creature
             ,
             and
             not
             for
             their
             own
             gain
             and
             profit
             ,
             which
             if
             they
             pretend
             ,
             let
             them
             know
             ,
             that
             God
             sees
             their
             hearts
             and
             knows
             their
             intentions
             .
          
           
             Therefore
             for
             tryal
             of
             men
             in
             this
             case
             ,
             it
             were
             good
             if
             to
             put
             a
             dfference
             between
             their
             works
             on
             that
             day
             ,
             and
             upon
             other
             dayes
             ,
             they
             would
             do
             as
             they
             did
             1
             Cor.
             16.
             2.
             lay
             up
             on
             the
             first
             day
             of
             the
             week
             ,
             whatsoever
             they
             gain
             or
             save
             by
             their
             work
             on
             that
             day
             ,
             and
             give
             it
             to
             the
             poor
             ;
             by
             this
             means
             it
             would
             appear
             with
             what
             hearts
             they
             wrought
             on
             this
             day
             ,
             whether
             onely
             to
             save
             the
             Creature
             ,
             or
             out
             of
             a
             desire
             of
             lucre
             and
             gain
             .
             Thus
             we
             see
             what
             rest
             is
             commanded
             ,
             and
             how
             these
             cases
             may
             be
             resolved
             .
          
           
             3.
             
             But
             here
             ariseth
             another
             question
             .
             When
             we
             have
             rested
             is
             that
             all
             ,
             we
             are
             to
             do
             ?
             Surely
             no.
             It
             is
             not
             sufficient
             that
             we
             rest
             ,
             if
             we
             do
             not
             sanctifie
             too
             .
             Leo
             
             said
             of
             the
             people
             of
             his
             time
             ,
             that
             on
             this
             day
             their
             care
             was
             ,
             
               bene
               vestiri
               ,
               &
               nibil
               agere
               ,
            
             keep
             holy
             day
             ,
             by
             wearing
             gay
             clothes
             ,
             and
             doing
             nothing
             .
             Now
             as
             S.
             Paul
             said
             
             of
             bodily
             labour
             that
             it
             profitteth
             little
             ;
             so
             we
             may
             say
             of
             bodily
             rest
             ,
             that
             it
             profiteth
             lesse
             .
             This
             rest
             is
             to
             holinesse
             and
             not
             to
             idlenesse
             .
             We
             must
             not
             be
             〈◊〉
             on
             that
             day
             of
             rest
             .
             To
             keep
             a
             Sabbath
             therefore
             ,
             and
             not
             be
             able
             to
             give
             accompt
             of
             some
             good
             thing
             done
             by
             us
             in
             it
             ,
             is
             that
             which
             the
             Fathers
             call
             
               Sabbatum
               boum
               &
            
             
             asinorum
             ,
             the
             oxen
             and
             asses
             keep
             as
             good
             a
             sabbath
             as
             such
             do
             .
          
           
             Besides
             these
             Idle
             sabbath
             keepers
             ,
             there
             are
             two
             other
             sorts
             of
             people
             ,
             that
             are
             
             neither
             idle
             nor
             well
             imployed
             .
          
           
             1.
             
             Of
             the
             first
             sort
             Augustine
             speaks
             ,
             and
             they
             were
             either
             1.
             such
             as
             did
             vacare
             
             
               〈◊〉
               ,
               theatris
               ,
               spectaculis
               &
               choreis
               ,
            
             spend
             their
             time
             in
             pastimes
             ,
             shewes
             ,
             stage-playes
             and
             dancing
             :
             or
             else
             those
             that
             2.
             gave
             themselves
             on
             the
             Sabbath
             venationi
             ,
             to
             hunting
             .
             To
             which
             Leo
             addes
             such
             as
             did
             
               vacare
               chartis
               ,
               rationibus
               ,
               &
               commessationibus
               ,
            
             passed
             the
             day
             in
             playing
             at
             Cards
             ,
             and
             in
             revelling
             :
             and
             so
             addicted
             were
             
             they
             to
             these
             things
             ,
             as
             that
             they
             were
             not
             at
             al
             occupied
             in
             any
             work
             ofsanctification
             .
             
             These
             mens
             Sabbath
             ,
             (
             as
             Augustine
             well
             observeth
             )
             is
             like
             that
             of
             the
             people
             in
             
             
               Exodus
               Cras
               observabimus
               〈◊〉
               Jebovae
            
             .
             To
             morrow
             shall
             be
             a
             sabbath
             to
             the
             
             Lord
             ,
             they
             would
             keep
             a
             sabbath
             to
             him
             ,
             but
             it
             should
             be
             (
             as
             in
             the
             next
             verse
             )
             to
             eat
             and
             drink
             and
             play
             ,
             this
             sabbath
             I
             say
             was
             kept
             to
             the
             Calf
             ,
             and
             therefore
             he
             calleth
             it
             
               Sabbatum
               vituli
               〈◊〉
            
             ,
             the
             sabbath
             of
             the
             golden
             Calf
             .
          
           
             For
             as
             we
             may
             not
             keep
             open
             markets
             ,
             go
             to
             plough
             or
             to
             Law
             on
             that
             day
             ,
             so
             neither
             should
             we
             spend
             the
             time
             in
             hunting
             ,
             nor
             yet
             in
             dancing
             and
             sporting
             .
             Nor
             spend
             our
             time
             ordained
             for
             sanctification
             in
             beholding
             sights
             ,
             stageplaies
             and
             the
             like
             .
             Not
             because
             these
             are
             in
             themselves
             evil
             or
             unlawful
             ,
             but
             in
             that
             they
             hinder
             our
             sanctification
             against
             such
             prophanation
             of
             this
             day
             ,
             severe
             order
             was
             taken
             by
             diverse
             councels
             ,
             as
             
               Concil
               .
               Gangr
            
             .
             5.
             
             Can.
             8.
             
             
               Concil
               .
               Agath
            
             .
             38.
             
             Can.
             1.
             
          
           
             Some
             christians
             in
             the
             primitive
             times
             were
             so
             far
             from
             this
             ,
             that
             they
             would
             sit
             in
             the
             oratory
             all
             the
             Lords
             day
             ,
             praying
             and
             hearing
             ,
             without
             eating
             or
             drinking
             :
             insomuch
             as
             by
             their
             long
             fasting
             diverse
             diseases
             grew
             among
             them
             :
             wherupon
             the
             same
             council
             of
             Gangra
             in
             Paphlagonia
             held
             
               〈◊〉
               .
               Dom.
            
             327.
             
             Was
             
             forced
             to
             make
             a
             Canon
             with
             an
             Anathema
             annexed
             to
             it
             ,
             against
             those
             who
             thenceforward
             should
             fast
             upon
             the
             Lords
             day
             .
             But
             though
             we
             shall
             not
             need
             to
             fear
             such
             zeal
             in
             our
             times
             ,
             yet
             it
             sheweth
             to
             us
             the
             great
             and
             excellent
             examples
             of
             abstinence
             used
             in
             the
             Primitive
             Church
             ,
             to
             make
             them
             more
             fit
             for
             the
             service
             of
             God.
             
          
           
             1.
             
             The
             other
             sort
             are
             they
             that
             spend
             their
             time
             this
             day
             in
             gluttony
             ,
             Lust
             ,
             drunkennesse
             ,
             
             and
             such
             like
             vices
             ,
             which
             ought
             not
             at
             any
             time
             ,
             much
             lesse
             on
             that
             day
             ,
             be
             practised
             .
             For
             if
             the
             affaires
             of
             our
             calling
             ,
             or
             the
             sports
             lawful
             on
             another
             day
             must
             not
             be
             used
             on
             this
             day
             .
             much
             lesse
             any
             vice
             which
             is
             unlawful
             at
             any
             time
             for
             hereby
             a
             double
             iniquity
             is
             committed
             .
             1.
             first
             because
             the
             commandment
             is
             violated
             and
             this
             day
             seemes
             to
             be
             picked
             and
             singled
             out
             of
             all
             other
             dayes
             despitefully
             against
             the
             Majesty
             of
             God
             ,
             2.
             
             Secondly
             because
             it
             is
             an
             abuse
             of
             the
             Creatures
             of
             God
             and
             a
             breach
             of
             other
             commandments
             .
             And
             therefore
             as
             the
             other
             was
             
               Sabbatum
               Tyri
            
             ,
             so
             these
             do
             
               celebrare
               sabbatum
               〈◊〉
            
             ,
             keep
             a
             sabbath
             to
             the
             devil
             .
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               The
               second
               thing
               commanded
               ,
               is
               sanctification
               ,
               which
               is
               the
               end
               of
               the
               〈◊〉
               .
               The
               kindes
               of
               sanctification
               ,
               publick
               and
               private
               .
               How
               the
               holy
               Ghost
               works
               in
               〈◊〉
               sanctification
               .
               The
               special
               acts
               wherein
               the
               sanctification
               of
               the
               day
               consists
               .
               1.
               prayer
               .
               2.
               
               The
               word
               read
               ,
               and
               preached
               .
               3.
               
               Meditation
               of
               what
               we
               have
               heard
               ,
               and
               upon
               the
               works
               of
               God
               out
               of
               Psal.
               92.
               4.
               
               Conference
               .
               5.
               
               Praise
               .
               6.
               
               Sacraments
               and
               discipline
               at
               special
               times
               .
               The
               end
               of
               these
               means
               ,
               our
               sanctification
               and
               Gods
               glory
               .
            
          
           
             TO
             what
             end
             then
             must
             this
             rest
             be
             ?
             why
             ,
             to
             holines
             :
             we
             must
             apply
             it
             to
             
             that
             end
             ,
             to
             which
             God
             hath
             appointed
             it
             ,
             and
             use
             that
             holily
             which
             God
             hath
             sanctified
             .
             The
             right
             sabbath
             is
             called
             
               Deliciae
               〈◊〉
            
             ,
             the
             delight
             of
             the
             Lord
             ,
             wherein
             he
             taketh
             pleasure
             :
             and
             that
             is
             truly
             observed
             ,
             when
             we
             not
             onely
             cease
             from
             our
             
             own
             work
             ,
             as
             those
             of
             our
             calling
             ,
             but
             of
             those
             of
             our
             corrupt
             nature
             and
             will
             :
             by
             ceasing
             from
             that
             which
             is
             pleasant
             in
             our
             own
             eyes
             this
             is
             to
             keep
             
               Sabbatum
               〈◊〉
            
             a
             sabbath
             the
             delight
             of
             the
             Lord
             :
             to
             make
             it
             a
             day
             ,
             honour
             God
             and
             to
             learn
             Gods
             wil
             ,
             and
             having
             learnt
             it
             to
             practise
             it
             ,
             whereby
             he
             may
             blesse
             us
             ,
             and
             bring
             us
             to
             the
             inheritance
             of
             our
             heavenly
             rest
             .
             Whereas
             on
             the
             contrary
             ,
             if
             the
             high-wayes
             of
             Sion
             
             complain
             ,
             that
             none
             come
             to
             her
             sanctuary
             ,
             or
             that
             if
             we
             come
             ,
             we
             so
             behave
             our selves
             in
             it
             that
             the
             adversary
             mock
             at
             her
             sabbaths
             .
             Then
             God
             himself
             will
             take
             acourse
             as
             the
             prophet
             speakes
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               nostrarum
            
             ,
             he
             will
             cast
             dong
             upun
             our
             faces
             ,
             even
             the
             dung
             of
             our
             solemne
             feasts
             ,
             that
             is
             ,
             he
             will
             make
             them
             as
             odious
             to
             us
             as
             dung
             ,
             and
             we
             shall
             loath
             them
             .
             Or
             (
             as
             it
             is
             in
             another
             
             place
             )
             he
             will
             punish
             it
             with
             fire
             unquenchable
             .
             
          
           
             The
             next
             thing
             is
             the
             kinds
             of
             sanctification
             viz
             publick
             and
             private
             .
             
          
           
             1.
             
             It
             must
             be
             sanctified
             in
             the
             publick
             assembly
             there
             must
             be
             
               Sacra
               Synaxis
            
             a
             holy
             
             Convocation
             .
          
           
           
             The
             heathen
             man
             could
             say
             ,
             that
             a
             good
             thing
             done
             and
             performed
             dy
             one
             ,
             is
             well
             ,
             but
             better
             if
             by
             many
             :
             by
             a
             whole
             parish
             or
             City
             together
             publickly
             .
             The
             reason
             is
             1.
             in
             respect
             of
             God
             ,
             that
             he
             might
             haue
             the
             more
             glory
             ,
             when
             he
             is
             praised
             in
             the
             great
             congregation
             and
             publickly
             acknowledged
             before
             all
             the
             world
             ,
             which
             was
             the
             chief
             end
             of
             the
             〈◊〉
             institution
             of
             this
             day
             ,
             by
             such
             publick
             meetings
             the
             day
             is
             sanctified
             to
             God
             for
             to
             sanctifie
             a
             day
             :
             and
             to
             call
             a
             solemn
             assembly
             ,
             are
             all
             one
             as
             we
             may
             see
             in
             Joel
             .
             1.
             13
             and
             2.
             15.
             2.
             
             In
             respect
             the
             church
             that
             all
             may
             be
             known
             to
             professe
             the
             same
             faith
             and
             to
             be
             in
             one
             bond
             of
             obedience
             when
             they
             all
             meet
             in
             one
             place
             ,
             at
             the
             same
             time
             on
             the
             same
             day
             to
             glorifie
             God.
             2.
             
             That
             the
             means
             of
             sanctification
             as
             prayer
             may
             be
             the
             more
             effectual
             ,
             for
             
               vis
               〈◊〉
               fortior
            
             .
             If
             the
             prayers
             of
             one
             just
             man
             be
             so
             effectual
             and
             prevalent
             with
             God
             ,
             much
             more
             when
             many
             meet
             together
             ,
             their
             prayers
             offer
             a
             holy
             violence
             to
             God
             ,
             and
             as
             it
             were
             besiege
             heaven
             .
             3.
             in
             respect
             of
             the
             common-wealth
             ,
             the
             heathen
             could
             〈◊〉
             ,
             that
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             meeting
             together
             in
             one
             place
             was
             the
             means
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             it
             maintained
             amity
             .
             And
             the
             refore
             they
             which
             bring
             in
             tyranny
             seek
             to
             divide
             and
             separate
             men
             and
             forbid
             all
             meetings
             ,
             and
             assemblies
             by
             that
             means
             ,
             to
             cause
             them
             to
             be
             disjoynted
             (
             as
             it
             were
             )
             in
             their
             affections
             .
             But
             God
             in
             his
             service
             will
             have
             men
             to
             meet
             together
             ,
             
             because
             they
             shall
             be
             of
             one
             minde
             .
             This
             〈◊〉
             sanctification
             .
          
           
             There
             is
             also
             private
             sanctification
             .
             From
             those
             publick
             meetings
             which
             are
             nundinae
             
             sprituales
             ,
             spiritual
             faires
             ,
             every
             man
             must
             carry
             away
             
               commeatum
               〈◊〉
            
             provision
             for
             his
             soul
             ,
             for
             the
             informing
             his
             understanding
             ,
             reforming
             his
             will
             ,
             and
             regulating
             his
             affections
             ,
             and
             in
             this
             we
             must
             do
             ,
             as
             men
             do
             at
             a
             market
             ,
             provide
             for
             our
             use
             all
             the
             week
             following
             .
             And
             being
             thus
             stored
             ,
             and
             provided
             ,
             that
             
             great
             end
             will
             be
             gained
             ,
             that
             God
             may
             be
             sanctified
             ,
             that
             is
             ,
             that
             he
             may
             be
             magnified
             as
             the
             〈◊〉
             expounds
             it
             .
          
           
             And
             as
             the
             chief
             end
             of
             this
             day
             ,
             is
             ,
             that
             God
             may
             be
             sanctified
             ,
             that
             is
             ,
             magnified
             so
             the
             subordinate
             end
             is
             ,
             that
             we
             may
             be
             sanctified
             ,
             by
             the
             duties
             which
             we
             must
             
             then
             performe
             .
             The
             sabbath
             was
             a
             signe
             between
             God
             and
             his
             people
             ,
             that
             they
             might
             know
             that
             it
             was
             he
             that
             sanctified
             them
             .
             That
             so
             they
             being
             sanctified
             ,
             might
             bring
             forth
             the
             fruits
             of
             sanctification
             as
             Christ
             saith
             that
             he
             sanctified
             himselfe
             for
             our
             sakes
             ,
             not
             for
             his
             own
             Job
             .
             17.
             19.
             
             Now
             God
             sanctified
             it
             1.
             
             By
             appointing
             it
             to
             a
             holy
             use
             as
             the
             〈◊〉
             was
             sanctified
             from
             the
             womb
             .
             2.
             
             By
             separating
             it
             from
             
             
             other
             dayes
             ,
             for
             things
             or
             persons
             sanctified
             are
             senered
             from
             common
             vse
             and
             ,
             
             3.
             by
             giving
             a
             special
             blessing
             to
             the
             holy
             duties
             of
             his
             worship
             ,
             on
             that
             day
             performed
             .
             And
             thus
             he
             makes
             it
             holy
             ,
             or
             sanctifies
             it
             .
             And
             as
             God
             thus
             made
             the
             day
             holy
             ,
             we
             must
             sanctifie
             our selves
             ,
             and
             then
             sanctifie
             the
             day
             as
             Hezekias
             said
             to
             the
             Levites
             ,
             sanctifie
             your selves
             ,
             and
             then
             as
             it
             follows
             ,
             sanctifie
             the
             house
             of
             God
             ,
             what
             God
             hath
             sanctified
             or
             made
             holy
             ,
             that
             we
             may
             reap
             the
             benefit
             of
             it
             ,
             we
             must
             sanctify
             our selves
             ,
             we
             cannot
             make
             it
             holy
             ,
             but
             keep
             it
             holy
             ,
             it
             is
             our
             
             duty
             to
             keep
             holy
             .
             for
             if
             a
             thing
             be
             destinated
             to
             an
             use
             ,
             and
             be
             not
             applied
             to
             it
             ,
             it
             is
             〈◊〉
             .
             We
             must
             not
             then
             make
             that
             common
             which
             God
             hath
             sanctified
             ,
             we
             are
             to
             apply
             it
             to
             the
             end
             to
             which
             God
             hath
             destinated
             it
             ,
             and
             use
             that
             holily
             which
             God
             hath
             sanctified
             .
             The
             destination
             is
             from
             God
             ,
             the
             application
             must
             be
             from
             our selves
             .
             When
             the
             instruments
             of
             the
             tabernacle
             were
             sanctified
             
             whatsoever
             toucheth
             them
             must
             be
             holy
             ,
             so
             here
             God
             having
             sanctified
             this
             
             day
             ,
             all
             that
             touch
             it
             .
             that
             live
             and
             breath
             in
             it
             ,
             that
             behold
             the
             sun
             or
             light
             that
             
             day
             ,
             must
             be
             holy
             .
             
          
           
             Now
             for
             the
             means
             of
             sanctification
             ,
             it
             is
             plain
             ,
             that
             we
             are
             sanctified
             by
             the
             holy
             Ghost
             and
             this
             sanctifying
             hath
             a
             resemblance
             to
             that
             of
             the
             Levitical
             sanctifying
             ,
             where
             nothing
             could
             be
             sanctified
             ,
             but
             it
             must
             have
             unctionem
             ,
             be
             anoynted
             with
             oyle
             ,
             a
             figure
             of
             the
             spiritual
             unction
             ,
             which
             is
             nothing
             else
             but
             the
             spiritual
             working
             of
             the
             holy
             Ghost
             in
             our
             hearts
             so
             that
             we
             must
             first
             looke
             whether
             we
             have
             this
             unction
             in
             us
             ,
             that
             is
             ,
             whether
             we
             have
             the
             holy
             Ghost
             ,
             by
             〈◊〉
             we
             must
             be
             sanctified
             ,
             which
             as
             it
             is
             the
             gift
             of
             God
             (
             we
             have
             it
             not
             of
             our selves
             )
             so
             God
             denyes
             it
             not
             to
             those
             that
             ask
             it
             ,
             as
             our
             Saviour
             speaks
             ,
             we
             must
             be
             fitted
             to
             receive
             it
             .
             
             As
             it
             is
             God
             that
             gives
             it
             ,
             so
             he
             gives
             it
             not
             to
             any
             but
             those
             that
             are
             prepared
             to
             receive
             it
             ;
             that
             we
             may
             understand
             this
             ,
             we
             may
             take
             notice
             how
             the
             Holy
             Ghost
             is
             compared
             to
             fire
             ,
             now
             the
             matter
             must
             be
             prepared
             and
             gathered
             by
             us
             ,
             but
             it
             is
             God
             that
             gives
             the
             spark
             ,
             and
             makes
             it
             burne
             ,
             and
             when
             God
             hath
             kindled
             the
             spark
             ,
             
             it
             must
             be
             our
             duty
             to
             blow
             the
             spark
             ,
             and
             look
             it
             go
             not
             out
             .
             Quench
             not
             the
             
             spirit
             ,
             saith
             the
             Apostle
             ,
             God
             will
             not
             give
             the
             spark
             it
             we
             do
             not
             prepare
             matter
             ,
             and
             though
             we
             prepare
             matter
             ,
             yet
             it
             will
             not
             burn
             ,
             unlesse
             God
             kindle
             the
             fire
             ,
             so
             that
             the
             holy
             ghost
             ,
             and
             by
             consequence
             sanctification
             is
             not
             got
             by
             following
             the
             devises
             of
             our
             own
             brain
             ,
             ye
             shall
             not
             do
             that
             which
             is
             good
             in
             your
             own
             eyes
             
             (
             saith
             God
             )
             but
             according
             to
             the
             prescript
             method
             which
             God
             hath
             set
             down
             we
             must
             gather
             matter
             for
             this
             heavenly
             spark
             ,
             which
             the
             holy
             Ghost
             must
             set
             on
             fire
             ,
             and
             this
             is
             done
             by
             attending
             to
             the
             duties
             of
             publick
             worship
             on
             that
             day
             ;
             for
             if
             any
             shall
             wilfully
             keep
             at
             home
             on
             that
             day
             ,
             though
             he
             be
             never
             so
             well
             occupied
             ,
             having
             no
             just
             cause
             of
             his
             absence
             from
             God
             house
             ,
             and
             yet
             thinks
             he
             pleases
             God
             ,
             the
             fathers
             of
             that
             ancient
             councel
             of
             Gangra
             ,
             have
             pronounced
             an
             anathema
             
             against
             him
             .
          
           
             For
             the
             means
             to
             sanctification
             the
             special
             duties
             and
             acts
             wherein
             the
             sanctification
             
             of
             the
             day
             consists
             ,
             no
             other
             directions
             can
             be
             given
             ,
             then
             what
             we
             formerly
             gave
             for
             the
             means
             to
             attain
             knowledge
             ,
             onely
             we
             premise
             that
             which
             Saint
             Augustine
             saith
             of
             iteration
             ,
             that
             a
             man
             may
             say
             ,
             
               Domine
               scis
               ,
               quia
               dixi
               ,
               Domine
               scis
               quia
               〈◊〉
               ,
               Domine
               scis
               quia
               〈◊〉
               sum
               .
            
             Lord
             thou
             knowest
             I
             have
             sanctified
             thy
             name
             because
             I
             have
             preached
             it
             ,
             Lord
             thou
             knowest
             I
             have
             spoken
             of
             it
             again
             and
             again
             ,
             Lord
             thou
             knowest
             I
             have
             been
             witnes
             of
             the
             truth
             .
          
           
             Sain
             Paul
             attributeth
             sanctification
             of
             every
             thing
             to
             prayer
             premised
             :
             and
             
             
             therefore
             it
             is
             termed
             the
             preparative
             to
             all
             the
             duties
             of
             a
             Christian
             ;
             more
             plainly
             ,
             
             Our
             Saviour
             very
             early
             before
             day
             went
             out
             into
             a
             solitary
             place
             ,
             and
             there
             prayed
             ,
             and
             afterward
             came
             and
             preached
             in
             the
             Synagogue
             ,
             which
             is
             very
             probable
             to
             have
             been
             on
             the
             sabbath
             day
             ,
             whereby
             we
             may
             observe
             ,
             that
             Christ
             himself
             took
             prayer
             to
             be
             the
             first
             means
             of
             sanctification
             .
          
           
             1.
             
             Now
             for
             the
             times
             of
             this
             exercise
             of
             prayer
             on
             the
             Lords
             day
             ,
             they
             are
             two
             1.
             
             Before
             the
             other
             publick
             duties
             ;
             and
             2
             ,
             After
             .
             1.
             
             That
             before
             is
             either
             private
             as
             of
             a
             master
             and
             his
             family
             .
             2.
             
             Or
             else
             in
             the
             congregation
             ,
             which
             is
             publick
             .
             Both
             which
             the
             psalmist
             comprehendeth
             in
             one
             verse
             .
             I
             will
             give
             thanks
             to
             the
             Lord
             with
             my
             whole
             heart
             ,
             secretly
             among
             the
             faithful
             ,
             there
             's
             the
             first
             .
             And
             in
             the
             congregation
             there
             's
             the
             last
             .
             1.
             
             Concerning
             the
             first
             ,
             we
             see
             in
             the
             place
             
             before
             quoted
             that
             our
             Saviour
             went
             out
             into
             a
             solitary
             place
             ,
             as
             also
             elsewhere
             .
             As
             soon
             as
             he
             had
             sent
             the
             multitude
             away
             he
             departed
             into
             a
             mountain
             to
             pray
             .
             2.
             
             For
             
             
             the
             other
             ,
             we
             may
             gather
             out
             of
             that
             place
             in
             the
             Acts
             ,
             that
             amongst
             the
             very
             Heathen
             the
             religious
             Hellinists
             (
             which
             were
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             were
             a
             kinde
             of
             proselytes
             that
             worshipped
             the
             God
             of
             Israel
             )
             vsed
             to
             assemble
             themselves
             to
             pray
             by
             a
             rivers
             side
             .
             But
             more
             plainly
             ,
             the
             Apostle
             saith
             ,
             that
             to
             the
             prayers
             of
             the
             congregation
             ,
             every
             one
             should
             joyn
             his
             own
             Amen
             .
          
           
             Again
             prayer
             is
             to
             be
             vsed
             after
             .
             For
             as
             we
             are
             not
             fit
             to
             receive
             any
             spiritual
             
             
             grace
             before
             without
             it
             ,
             so
             neither
             to
             keep
             it
             after
             ;
             the
             devil
             will
             take
             the
             word
             out
             of
             our
             hearts
             ,
             after
             we
             have
             heard
             it
             ,
             unlesse
             we
             desire
             of
             God
             that
             it
             may
             remain
             with
             us
             ,
             and
             seek
             his
             blessing
             that
             the
             seed
             may
             fructify
             .
             And
             this
             was
             in
             the
             law
             to
             come
             from
             the
             Priests
             mouth
             .
             The
             Lord
             blesse
             thee
             and
             keep
             thee
             .
             By
             vertue
             whereof
             the
             devil
             wil
             lose
             his
             power
             in
             taking
             the
             word
             
             out
             of
             our
             hearts
             ,
             but
             it
             shall
             continue
             with
             us
             ,
             and
             fructifie
             in
             us
             .
          
           
             2.
             
             The
             second
             is
             the
             word
             ,
             which
             is
             magnified
             or
             sanctified
             by
             God
             for
             our
             
             
             sanctification
             ;
             for
             as
             the
             prophet
             saith
             ,
             God
             hath
             magnified
             the
             law
             ,
             that
             is
             ,
             his
             word
             ,
             and
             made
             it
             honorable
             ,
             and
             else
             where
             plainly
             the
             ,
             hearing
             of
             the
             word
             is
             made
             one
             end
             of
             publick
             assemblyes
             ,
             gather
             me
             the
             people
             together
             (
             saith
             God
             )
             and
             I
             will
             makethem
             hear
             my
             words
             .
             Now
             the
             word
             upon
             the
             sabbath
             hath
             a
             double
             use
             .
             1.
             
             First
             as
             it
             is
             read
             ,
             and
             heard
             read
             ,
             onely
             .
             2.
             
             And
             secondly
             ,
             as
             it
             preached
             ,
             or
             heard
             preached
             .
          
           
             1.
             
             For
             the
             first
             ,
             the
             Church
             in
             great
             wisdome
             alwayes
             thought
             it
             most
             convenient
             and
             necessary
             ,
             that
             reading
             should
             precede
             preaching
             ,
             that
             when
             it
             should
             be
             preached
             it
             might
             not
             seem
             strange
             to
             them
             that
             heard
             it
             .
             But
             as
             that
             is
             thought
             a
             thing
             fit
             by
             the
             Church
             ,
             so
             would
             it
             be
             no
             lesse
             expedient
             ,
             that
             before
             we
             come
             to
             church
             we
             would
             meditate
             on
             it
             ,
             yet
             such
             is
             our
             wretchlessenesse
             in
             matters
             spiritual
             ,
             that
             we
             think
             we
             have
             done
             enough
             if
             we
             can
             apprehend
             it
             ,
             when
             it
             is
             read
             whereas
             if
             we
             would
             meditate
             on
             it
             before
             hand
             ,
             we
             might
             make
             the
             better
             〈◊〉
             
             of
             it
             when
             it
             is
             read
             ,
             and
             be
             the
             better
             confirmed
             in
             what
             we
             hear
             preached
             .
             The
             Jews
             had
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             preparation
             to
             the
             sabbath
             ,
             and
             about
             the
             ninth
             houre
             of
             it
             (
             which
             is
             our
             three
             of
             the
             clock
             in
             the
             after-noon
             )
             they
             usually
             met
             ,
             and
             spent
             their
             time
             in
             reading
             of
             the
             scriptures
             ,
             that
             they
             might
             be
             the
             better
             fitted
             against
             the
             sabbath
             .
          
           
             The
             publick
             reading
             of
             the
             word
             in
             the
             congregation
             on
             the
             sabbath
             day
             is
             warranted
             by
             diverse
             passages
             in
             holy
             writ
             :
             as
             by
             that
             in
             the
             Acts
             of
             the
             Apostles
             ,
             where
             it
             is
             said
             ,
             that
             when
             Paul
             and
             his
             company
             came
             into
             the
             synagogue
             at
             Antioch
             on
             the
             sabbath
             day
             ,
             the
             rulers
             of
             the
             Synagogue
             after
             the
             〈◊〉
             of
             the
             Law
             and
             the
             Prophets
             ,
             sent
             to
             them
             saying
             ,
             ye
             men
             and
             brethren
             ,
             if
             ye
             have
             any
             word
             
             
             of
             exhortation
             ,
             say
             on
             .
             And
             by
             another
             passage
             in
             the
             same
             Chapter
             ,
             where
             it
             is
             said
             ,
             that
             the
             Prophets
             were
             read
             every
             sabbath
             day
             .
             And
             by
             another
             a
             little
             after
             ,
             which
             saith
             thus
             that
             Moses
             (
             that
             is
             the
             law
             )
             was
             read
             in
             the
             Synagogue
             every
             
             sabbath
             day
             And
             lastly
             ,
             Saint
             Paul
             gives
             a
             special
             charge
             ,
             by
             the
             Lord
             to
             the
             Thessalonians
             ,
             
             
             thathis
             Epistle
             to
             them
             be
             read
             unto
             all
             the
             holy
             brethren
             .
          
           
             There
             is
             a
             vse
             also
             of
             private
             reading
             ,
             and
             that
             of
             great
             consequence
             ,
             for
             Christ
             saith
             
             plainly
             ,
             that
             his
             witnesses
             be
             the
             Scriptures
             ,
             and
             therefore
             will
             he
             have
             them
             searched
             ,
             
             because
             they
             testified
             and
             prophecied
             of
             him
             .
             That
             this
             exercise
             is
             profitable
             
             the
             prophet
             maketh
             plain
             by
             a
             question
             .
             Should
             not
             a
             people
             enquire
             at
             their
             God
             ?
             
             which
             he
             explains
             in
             the
             next
             verse
             by
             ;
             seeking
             To
             the
             law
             and
             to
             the
             Testimony
             .
             And
             again
             ,
             Seek
             in
             the
             book
             of
             the
             Law
             and
             read
             .
             And
             therefore
             we
             see
             that
             the
             Bereans
             were
             much
             commended
             ,
             and
             storied
             for
             wiser
             and
             nobler
             〈◊〉
             other
             people
             ,
             why
             ?
             because
             they
             searched
             the
             Scriptures
             daily
             ,
             to
             confirm
             their
             faith
             in
             the
             
             points
             preached
             to
             them
             .
          
           
             There
             are
             other
             vses
             also
             in
             reading
             .
             In
             the
             Revelation
             there
             is
             a
             blessing
             pronounced
             to
             those
             that
             read
             or
             heare
             the
             words
             of
             that
             prophecy
             ,
             because
             it
             might
             
             excite
             men
             to
             praise
             God
             when
             they
             see
             all
             fulfilled
             .
             Man
             seeing
             the
             prophecies
             fulfilled
             ,
             may
             thereby
             give
             him
             praise
             .
             And
             for
             this
             cause
             there
             were
             (
             anciently
             )
             Monuments
             kept
             in
             Churches
             ,
             which
             preserved
             and
             set
             forth
             the
             accomplishing
             of
             Gods
             promises
             or
             threatnings
             .
             As
             the
             memorials
             of
             the
             warres
             of
             God
             on
             the
             behalf
             of
             the
             Israelites
             :
             which
             was
             called
             
               liber
               bellorum
               Dei
            
             ,
             the
             book
             of
             the
             
             battels
             of
             the
             Lord
             ,
             and
             their
             
               verba
               〈◊〉
            
             or
             Chronicl
             es
             of
             
               Nathan
               ,
               Gad
               ,
               Shemaiah
               ,
               &c.
            
             these
             they
             permitted
             in
             a
             holy
             use
             to
             be
             privately
             read
             :
             that
             seeing
             his
             promises
             and
             his
             threatning
             ,
             denounced
             in
             them
             to
             have
             been
             fulfilled
             men
             might
             the
             better
             be
             stirred
             up
             to
             the
             praise
             and
             fear
             of
             God.
             
          
           
             2.
             
             Another
             use
             was
             ,
             the
             understanding
             of
             hard
             places
             in
             the
             Scripture
             .
             It
             is
             recorded
             
             of
             Daniel
             that
             while
             hs
             was
             reading
             the
             book
             of
             〈◊〉
             about
             the
             accomplishment
             of
             the
             number
             of
             the
             70
             years
             captivity
             mentioned
             by
             the
             same
             prophet
             ,
             God
             sent
             an
             Angel
             to
             him
             to
             informe
             him
             in
             that
             great
             〈◊〉
             about
             the
             time
             of
             Christs
             sufferings
             So
             the
             Eunuch
             while
             he
             was
             reading
             in
             the
             book
             of
             Esay
             ,
             had
             the
             exposition
             
             of
             Christs
             sufferings
             from
             the
             Apostle
             Philip
             sent
             for
             that
             purpose
             by
             God
             ,
             and
             because
             God
             doth
             not
             now
             by
             such
             extraordinary
             means
             informe
             us
             in
             the
             true
             sence
             of
             Scriptures
             ,
             therefore
             we
             are
             to
             read
             such
             as
             have
             written
             〈◊〉
             upon
             such
             places
             ,
             and
             so
             no
             doubt
             but
             if
             Philip
             had
             written
             any
             thing
             at
             that
             time
             upon
             Esay
             ,
             that
             the
             Eunuch
             would
             have
             read
             it
             ,
             and
             made
             use
             of
             his
             writeing
             as
             he
             did
             of
             his
             verbal
             exposition
             .
             Therefore
             hath
             God
             ordeyned
             expositions
             ,
             such
             as
             the
             book
             Jasher
             ,
             which
             as
             some
             think
             ,
             was
             a
             commentary
             upon
             the
             law
             ,
             written
             
             for
             this
             end
             ,
             to
             explicate
             the
             hard
             Texts
             of
             Scriptures
             ,
             and
             〈◊〉
             them
             .
          
           
             2.
             
             Another
             Means
             to
             sanctification
             ,
             is
             the
             word
             preached
             ,
             of
             which
             the
             Apostle
             speaks
             to
             the
             Romans
             ,
             how
             shall
             they
             hear
             without
             a
             preacher
             ,
             and
             this
             is
             one
             of
             the
             
             ordinary
             means
             of
             faith
             ,
             and
             so
             ,
             of
             sanctification
             .
             The
             Apostle
             in
             that
             placeq
             uoteth
             out
             
             of
             two
             of
             the
             Prophets
             this
             text
             ,
             How
             beautiful
             are
             the
             feet
             of
             them
             that
             preach
             the
             
             Gospel
             of
             peace
             ,
             and
             bring
             glad
             tidings
             of
             good
             things
             ?
             And
             our
             Saviour
             Christ
             in
             his
             
             prayer
             (
             before
             his
             passion
             )
             for
             his
             Apostles
             ,
             who
             were
             to
             be
             such
             preachers
             ,
             saith
             ,
             sanctifie
             them
             with
             thy
             truth
             .
             and
             thy
             word
             is
             truth
             ;
             and
             by
             his
             own
             practise
             in
             preaching
             he
             sanctified
             this
             means
             of
             preaching
             .
             And
             the
             Apostle
             tells
             us
             ,
             that
             the
             wisdom
             of
             God
             hath
             appointed
             by
             the
             foolishnesse
             of
             preaching
             to
             save
             them
             that
             beleeve
             ;
             this
             way
             of
             saving
             men
             ,
             the
             wisdom
             of
             God
             hath
             pitcht
             upon
             ,
             which
             is
             not
             to
             be
             altered
             ,
             but
             to
             continue
             to
             th
             end
             of
             the
             world
             .
             For
             though
             reading
             of
             
             the
             word
             be
             a
             necessary
             means
             to
             sanctification
             ,
             yet
             are
             not
             all
             men
             capable
             to
             understand
             what
             they
             read
             .
          
           
             The
             〈◊〉
             Custome
             therefore
             of
             the
             Church
             was
             ,
             and
             so
             continued
             in
             the
             Apostles
             times
             ,
             that
             after
             the
             reading
             the
             of
             Law
             and
             the
             Prophets
             ,
             some
             that
             were
             learned
             in
             Gods
             Law
             and
             sent
             by
             him
             to
             that
             purpose
             ,
             stood
             up
             ,
             and
             expounded
             to
             the
             people
             some
             text
             of
             that
             which
             was
             read
             .
             We
             may
             see
             this
             plainly
             in
             the
             
             book
             of
             Nehemiah
             ,
             that
             after
             Ezra
             and
             others
             had
             read
             in
             the
             book
             of
             the
             Law
             to
             the
             people
             in
             the
             congregation
             ,
             they
             gave
             the
             sence
             ,
             and
             caused
             them
             to
             understand
             the
             reading
             .
          
           
             And
             the
             Apostle
             S.
             James
             puts
             the
             Jews
             in
             minde
             that
             Moses
             was
             preached
             in
             the
             Synagogues
             on
             the
             Sabbath
             day
             .
             This
             practise
             continued
             (
             as
             I
             said
             )
             even
             in
             the
             
             Apostles
             time
             .
             For
             we
             see
             in
             the
             place
             before
             mentioned
             ,
             that
             the
             Rulers
             of
             the
             Synagogue
             at
             Antioch
             ,
             entreated
             the
             Apostles
             to
             bestow
             〈◊〉
             words
             of
             exhortation
             
             upon
             them
             after
             the
             reading
             of
             the
             Law
             and
             the
             Prophets
             .
             The
             Eunuch
             (
             no
             doubt
             but
             )
             was
             a
             man
             of
             as
             great
             capacity
             ,
             as
             many
             who
             now
             adayes
             take
             upon
             them
             the
             exposition
             and
             preaching
             both
             of
             Law
             and
             Gospel
             :
             yet
             had
             not
             he
             met
             with
             S.
             Philip
             ,
             he
             would
             have
             been
             to
             seek
             in
             that
             place
             of
             the
             Prophet
             ,
             which
             the
             Apostle
             found
             
             him
             reading
             .
          
           
             3.
             
             A
             third
             duty
             is
             the
             pondering
             of
             that
             which
             we
             have
             heard
             read
             or
             preached
             .
             This
             
             
             we
             read
             that
             Mary
             did
             ,
             who
             pondered
             all
             the
             〈◊〉
             of
             Christ
             in
             her
             heart
             .
             
             And
             so
             did
             David
             ,
             when
             he
             said
             ,
             Oh
             how
             I
             love
             thy
             Law
             ,
             it
             is
             my
             〈◊〉
             continually
             .
          
           
             Besides
             the
             meditation
             of
             the
             Word
             that
             we
             shall
             hear
             read
             ,
             or
             preached
             ,
             the
             92
             Psalm
             (
             which
             was
             a
             Psalm
             peculiarly
             made
             for
             the
             Sabbath
             and
             was
             usually
             
             sung
             on
             that
             day
             ,
             the
             two
             first
             verses
             whereof
             (
             if
             credit
             may
             be
             given
             to
             the
             Jews
             traditions
             )
             came
             from
             Adam
             ,
             who
             used
             to
             sing
             them
             in
             Paradise
             )
             giveth
             us
             three
             further
             points
             to
             consider
             .
          
           
             
               1.
               
               The
               first
               is
               in
               the
               fourth
               verse
               (
               which
               indeed
               is
               that
               which
               God
               here
               expressely
               
               urgeth
               in
               this
               Commandment
               )
               the
               Consideration
               of
               the
               works
               of
               his
               hands
               ,
               the
               raising
               to
               our selves
               a
               Contemplative
               use
               of
               the
               Creatures
               ;
               that
               as
               all
               the
               week
               before
               ,
               we
               have
               had
               a
               naturall
               use
               of
               them
               ,
               so
               on
               this
               day
               we
               should
               make
               a
               spiritual
               .
               Thou
               Lord
               hast
               made
               me
               glad
               through
               thy
               works
               ,
               and
               I
               will
               rejoyce
               in
               giving
               praise
               for
               the
               operation
               of
               thy
               hands
               .
            
             
               2.
               
               A
               second
               is
               (
               in
               the
               seventh
               verse
               )
               a
               meditation
               of
               the
               judgements
               of
               God.
               
               when
               the
               ungodly
               are
               green
               as
               the
               grasse
               ,
               and
               when
               all
               the
               workers
               of
               wickednesse
               do
               flourish
               ,
               then
               shall
               they
               be
               destroyed
               for
               ever
               .
               And
               this
               meditation
               is
               most
               necessary
               to
               keep
               men
               within
               the
               bounds
               of
               obedience
               :
               for
               upon
               the
               Consideration
               of
               the
               severe
               judgements
               which
               God
               inflicts
               upon
               Malefactors
               ,
               men
               are
               held
               in
               as
               with
               a
               bridle
               ,
               from
               swerving
               from
               his
               Commandments
               .
            
             
               3.
               
               The
               third
               is
               (
               at
               the
               tenth
               and
               twelfth
               verses
               )
               a
               Meditation
               of
               Gods
               benefits
               
               and
               Mercies
               :
               or
               of
               his
               mercies
               towards
               them
               that
               love
               him
               ,
               as
               well
               as
               his
               visitations
               upon
               their
               enemies
               ,
               both
               which
               may
               be
               included
               in
               the
               Hebrew
               word
               ;
               taking
               judgements
               for
               the
               genus
               of
               them
               both
               .
               Such
               as
               be
               planted
               in
               the
               house
               of
               the
               Lord
               ,
               shall
               flourish
               in
               the
               Courts
               of
               the
               house
               of
               our
               God
               ,
               &c.
               
               These
               ,
               whether
               they
               extend
               to
               our
               own
               persons
               ,
               or
               concerne
               our
               fathers
               house
               ,
               or
               the
               place
               wherein
               we
               live
               ,
               or
               the
               Church
               round
               about
               us
               ,
               every
               one
               of
               these
               affoord
               us
               an
               object
               of
               Meditation
               .
            
          
           
             And
             as
             we
             see
             the
             other
             Creatures
             of
             God
             ,
             as
             the
             wilde
             asses
             ,
             sparrows
             ,
             cranes
             ,
             lilies
             ,
             pismires
             ,
             &c.
             yield
             matter
             of
             Meditation
             ,
             thereby
             to
             stir
             us
             up
             to
             praise
             the
             Creator
             .
             Upon
             which
             we
             may
             frame
             an
             argument
             ,
             
               a
               minore
               ad
               majus
            
             ,
             from
             the
             lesse
             to
             the
             greater
             .
             If
             God
             have
             made
             them
             thus
             ,
             how
             much
             more
             are
             we
             bound
             to
             be
             thankful
             to
             him
             ,
             for
             whom
             he
             hath
             done
             infinitely
             more
             ?
          
           
             So
             the
             Apostle
             setteth
             forth
             Gods
             judgements
             to
             provoke
             us
             to
             repentance
             ,
             
             and
             his
             mercy
             to
             move
             and
             stir
             us
             up
             to
             thankfulnesse
             .
             And
             thus
             ,
             when
             we
             are
             
             
             wearied
             with
             prayer
             ,
             and
             that
             reading
             and
             preaching
             of
             the
             word
             is
             ended
             ,
             meditation
             still
             remaineth
             wherein
             to
             exercise
             our selves
             ,
             and
             in
             this
             dutie
             we
             
             
             
             
             
             may
             continue
             the
             rest
             of
             the
             day
             and
             be
             furnished
             with
             matter
             sufficient
             to
             work
             upon
             .
          
           
             4.
             
             The
             fourth
             duty
             of
             this
             day
             ,
             is
             not
             to
             be
             contented
             onely
             with
             meditating
             
             upon
             these
             things
             in
             our
             Closets
             privately
             ,
             but
             there
             must
             be
             conference
             also
             between
             our selves
             and
             others
             ,
             about
             what
             we
             have
             heard
             .
             And
             this
             is
             done
             two
             manner
             of
             waye
             s.
             
          
           
             1.
             
             The
             first
             is
             with
             them
             that
             have
             taught
             us
             ,
             if
             we
             doubt
             of
             any
             thing
             we
             are
             to
             
             confer
             with
             the
             Priest.
             The
             prophet
             tells
             us
             ,
             that
             the
             Priests
             lips
             should
             keep
             knowledge
             ,
             and
             we
             are
             to
             seek
             the
             Law
             at
             his
             mouth
             .
             we
             read
             that
             it
             was
             our
             Saviours
             
             practise
             .
             For
             it
             was
             a
             custom
             of
             old
             ,
             that
             after
             the
             solemnity
             on
             the
             eighth
             day
             ,
             the
             last
             of
             the
             feast
             ,
             that
             the
             Teachers
             sate
             down
             at
             the
             Table
             ,
             and
             the
             Auditors
             (
             standing
             about
             them
             )
             propounded
             〈◊〉
             and
             questions
             ,
             that
             they
             might
             be
             resolved
             in
             them
             .
             And
             so
             no
             doubt
             was
             Christ
             ,
             at
             twelves
             years
             old
             ,
             not
             as
             an
             Opposer
             ,
             but
             in
             the
             state
             of
             a
             Learner
             ;
             though
             he
             discovered
             a
             great
             guift
             that
             way
             above
             his
             years
             .
             And
             if
             points
             of
             doctrine
             fail
             ,
             then
             others
             concerning
             practise
             are
             to
             be
             resolved
             ,
             such
             as
             the
             souldiers
             and
             Publicans
             put
             to
             John
             ;
             and
             the
             people
             to
             the
             
             
             Apostles
             .
          
           
             Now
             because
             there
             are
             now
             adayes
             no
             doubts
             ,
             no
             putting
             of
             questions
             ,
             it
             is
             a
             signe
             .
             that
             fear
             of
             God
             is
             utterly
             extinguisht
             in
             mens
             hearts
             :
             and
             if
             there
             be
             any
             doubts
             at
             all
             ,
             they
             are
             not
             propounded
             with
             that
             heart
             which
             they
             did
             it
             ,
             that
             said
             ,
             Men
             and
             brethren
             ,
             what
             shall
             we
             do
             ?
             or
             what
             shall
             we
             leave
             undone
             ?
             but
             onely
             for
             some
             sinister
             ends
             .
          
           
             2.
             
             The
             second
             is
             between
             the
             hearers
             themselves
             ,
             and
             that
             ,
             1.
             either
             among
             equalls
             ,
             as
             
               S.
               Paul
            
             with
             
               S.
               Peter
            
             ;
             and
             Elias
             and
             Elizens
             who
             communed
             together
             ;
             
             and
             the
             two
             Disciples
             ,
             with
             whom
             Christ
             made
             a
             third
             .
             And
             it
             was
             the
             old
             Custom
             ,
             as
             it
             is
             in
             the
             Prophet
             ,
             that
             they
             that
             feared
             the
             Lord
             ,
             spake
             every
             one
             to
             his
             neighbour
             ,
             
             &c.
             to
             which
             a
             special
             blessing
             is
             promised
             :
             That
             God
             would
             keep
             a
             book
             of
             remembrance
             for
             such
             men
             ,
             and
             that
             he
             would
             spare
             them
             ,
             &c.
             
             By
             this
             means
             a
             more
             general
             benefit
             may
             be
             reaped
             of
             what
             is
             heard
             ,
             when
             many
             shall
             lay
             together
             what
             they
             have
             observed
             ,
             as
             in
             a
             symbolum
             ,
             or
             common
             shot
             ,
             whereby
             some
             that
             had
             no
             benefit
             by
             the
             word
             when
             they
             first
             heard
             it
             ,
             may
             receive
             some
             good
             by
             it
             afterwards
             ,
             and
             by
             mutual
             conference
             men
             may
             lay
             open
             their
             infirmities
             ,
             and
             imperfections
             ,
             which
             hinder
             them
             in
             hearing
             and
             applying
             the
             word
             ,
             and
             may
             receive
             directions
             from
             others
             ,
             whose
             case
             hath
             been
             the
             same
             ,
             how
             they
             were
             holpen
             and
             freed
             from
             the
             like
             .
             2.
             
             Or
             else
             between
             superiours
             and
             inferiours
             ,
             as
             the
             Master
             and
             his
             family
             .
          
           
             And
             this
             was
             Gods
             Commandement
             to
             the
             Israelites
             concerning
             his
             Law
             ,
             they
             were
             to
             teach
             their
             children
             ,
             and
             to
             whet
             it
             upon
             them
             as
             the
             word
             imports
             .
             
             Thou
             shalt
             talk
             of
             it
             when
             thou
             sittest
             in
             thine
             〈◊〉
             ,
             and
             when
             thoulyest
             
             down
             ,
             and
             when
             thou
             risest
             up
             ,
             &c.
             
          
           
             5.
             
             The
             fift
             and
             last
             duty
             for
             sanctifying
             the
             day
             (
             not
             to
             be
             passed
             over
             )
             is
             
             praise
             and
             thanksgiving
             .
             Augustine
             accompteth
             it
             to
             be
             
               totum
               opus
               Sabbati
            
             ,
             the
             whole
             work
             of
             the
             Sabbath
             ,
             as
             if
             the
             day
             were
             made
             for
             nothing
             else
             .
             And
             to
             this
             end
             (
             as
             hath
             been
             said
             before
             )
             the
             ninety
             second
             Psalm
             was
             penned
             to
             be
             sung
             as
             a
             Hymne
             or
             song
             to
             praise
             God.
             Now
             praise
             and
             thanksgiving
             may
             be
             either
             for
             general
             or
             particular
             benefits
             .
             For
             general
             benefits
             we
             have
             the
             ninety
             first
             ,
             sixty
             eight
             ,
             and
             hundred
             and
             third
             Psalms
             .
             For
             particular
             benefits
             ,
             (
             as
             for
             fair
             weather
             after
             
             rain
             ,
             or
             rain
             after
             too
             much
             drought
             ,
             &c.
             )
             we
             have
             the
             sixty
             fift
             Psalm
             .
             For
             these
             we
             must
             (
             with
             David
             )
             praise
             God
             in
             the
             great
             Congregation
             .
             Especially
             seeing
             thanksgiving
             is
             accounted
             by
             David
             to
             be
             a
             debt
             due
             unto
             God
             in
             respect
             of
             his
             goodnesse
             in
             hearing
             our
             prayers
             :
             and
             it
             is
             the
             very
             reason
             the
             Psalmist
             gives
             for
             it
             .
             Praise
             watcheth
             for
             thee
             in
             Sion
             ,
             or
             as
             others
             read
             it
             ,
             
               Tibi
               debetur
               Hymnus
            
             ,
             
             a
             hymn
             is
             due
             to
             thee
             from
             Sion
             ,
             the
             reason
             is
             expressed
             in
             the
             next
             words
             ,
             because
             
             
             thou
             art
             a
             God
             that
             hearest
             prayers
             .
          
           
             Besides
             all
             these
             mentioned
             ,
             the
             Sacraments
             ,
             and
             Discipline
             are
             parts
             of
             the
             sanctification
             of
             the
             day
             ,
             but
             are
             not
             for
             every
             day
             ,
             but
             to
             be
             performed
             
             on
             speciall
             dayes
             ,
             and
             by
             some
             speciall
             persons
             ,
             whereas
             the
             other
             duties
             of
             the
             day
             pertain
             generally
             to
             all
             ,
             and
             ought
             to
             be
             continually
             performed
             .
             So
             that
             
             no
             man
             ought
             to
             conceive
             ,
             that
             he
             hath
             done
             enough
             in
             performing
             them
             once
             .
             Qui
             
             
               sanctificatus
               est
               ,
               sanctificetur
               adhuc
            
             ;
             he
             that
             is
             holy
             let
             him
             be
             holy
             still
             .
             There
             is
             a
             necessity
             of
             continuing
             in
             these
             means
             of
             sanctification
             ,
             every
             sabbath
             day
             .
             For
             ,
             as
             our
             knowledge
             is
             but
             in
             part
             ,
             and
             our
             prophesying
             but
             in
             part
             ,
             (
             as
             the
             Apostle
             speaks
             )
             
             so
             our
             sanctification
             is
             but
             in
             part
             ,
             there
             will
             still
             remain
             a
             necessity
             of
             that
             exhortation
             ,
             
             
             
               Scrutamini
               Scripturas
            
             ,
             search
             the
             Scriptures
             .
             We
             are
             continually
             to
             wash
             our
             robes
             in
             the
             blood
             of
             the
             Lamb
             :
             that
             is
             ,
             we
             must
             still
             come
             neerer
             and
             neerer
             to
             cleannesse
             ,
             until
             by
             continuing
             in
             these
             holy
             exercises
             ,
             we
             may
             at
             last
             save
             our
             
             selves
             .
          
           
             And
             thus
             much
             for
             the
             several
             duties
             ,
             wherein
             the
             sanctifying
             of
             the
             day
             consists
             .
          
           
             Now
             the
             means
             are
             for
             the
             end
             ,
             which
             is
             the
             fruit
             of
             them
             ,
             
               Nemo
               mediis
               utitur
               propter
               media
            
             ,
             no
             man
             ever
             useth
             means
             ,
             onely
             for
             the
             means
             ,
             but
             for
             some
             end
             .
             And
             therefore
             he
             that
             planteth
             a
             vineyard
             ,
             and
             he
             that
             tilleth
             and
             soweth
             his
             ground
             ,
             
               hoc
               est
               ultimum
               ,
               fructus
            
             ;
             that
             which
             he
             aimeth
             at
             ,
             is
             the
             fruit
             ,
             and
             harvest
             .
             This
             is
             the
             fruit
             that
             God
             expects
             ,
             the
             great
             end
             of
             this
             Commandment
             ,
             that
             his
             Name
             may
             be
             sanctified
             in
             and
             by
             us
             .
             We
             have
             the
             very
             phrase
             of
             speech
             in
             the
             book
             of
             Numbers
             .
             
             Because
             ye
             beleeved
             me
             not
             to
             sanctifie
             me
             in
             the
             presence
             of
             the
             Children
             of
             Israel
             ,
             therefore
             ye
             shall
             not
             bring
             the
             Congregation
             into
             the
             land
             which
             I
             have
             given
             them
             :
             this
             was
             Gods
             speech
             to
             Moses
             and
             Aaron
             .
             And
             in
             another
             place
             the
             like
             ,
             
               Sanctificate
               &
               sancti
               estote
            
             ,
             sanctifie
             your selves
             and
             be
             ye
             holy
             .
             Such
             words
             
             in
             respect
             of
             the
             two
             fold
             glory
             that
             redoundeth
             to
             God
             ,
             have
             a
             double
             sence
             .
             God
             is
             glorified
             ,
             1.
             
             Either
             by
             us
             directly
             ,
             or
             2.
             from
             us
             ,
             by
             other
             ,
             indirectly
             ;
             as
             it
             is
             in
             the
             Gospel
             ,
             when
             men
             seeing
             our
             good
             works
             are
             stirred
             up
             also
             to
             glorifie
             
             him
             .
          
           
             And
             therefore
             it
             is
             ,
             that
             these
             words
             ,
             [
             Sanctification
             ,
             Glorification
             ,
             &c.
             ]
             have
             a
             double
             sense
             .
             1.
             
             First
             ,
             to
             signifie
             a
             making
             holy
             ,
             &c.
             and
             that
             by
             means
             :
             in
             which
             respect
             sanctification
             is
             a
             making
             holy
             .
             2.
             in
             regard
             of
             others
             ,
             a
             declaring
             of
             this
             sanctification
             so
             made
             .
             By
             the
             first
             (
             according
             to
             
               S.
               Peter
            
             )
             we
             make
             sure
             to
             our selves
             
             our
             calling
             and
             election
             .
             And
             by
             the
             second
             ,
             we
             declare
             it
             to
             others
             ,
             that
             as
             we
             glorifie
             God
             our selves
             ,
             so
             God
             may
             be
             glorified
             by
             others
             also
             .
             Shew
             me
             thy
             faith
             by
             thy
             works
             ,
             saith
             
               S.
               James
            
             .
             Whereby
             it
             falleth
             out
             ,
             that
             because
             good
             works
             have
             this
             operation
             to
             stir
             up
             others
             to
             glorifie
             God
             ,
             that
             our
             Saviour
             saith
             ,
             That
             a
             good
             
             
             work
             is
             lawful
             on
             the
             Sabbath
             day
             ;
             such
             works
             discover
             our
             regeneration
             ,
             and
             if
             we
             be
             purged
             and
             sanctified
             ,
             we
             shall
             be
             ,
             as
             the
             Apostle
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             prepared
             or
             made
             fit
             for
             every
             good
             work
             .
             So
             that
             when
             God
             hath
             used
             the
             means
             we
             must
             bring
             forth
             the
             fruit
             .
          
        
         
           
             CHAP.
             VII
             .
          
           
             
               Works
               of
               Mercy
               proper
               for
               the
               Lords
               day
               .
               They
               are
               of
               two
               sorts
               .
               1.
               
               First
               Corporeal
               ,
               feeding
               the
               hungry
               ,
               &c.
               
               Burying
               of
               the
               dead
               a
               work
               of
               mercy
               .
               Such
               works
               proper
               for
               a
               festival
               .
               Objections
               answered
               .
               2.
               
               Spirituals
               .
               1.
               
               To
               Instruct
               ,
               Counsel
               and
               exhort
               .
               2.
               
               Comfort
               .
               3.
               
               Reproofe
               .
               4.
               
               Forgiving
               .
               5.
               
               Bearing
               with
               the
               weak
               .
               6.
               
               Prayer
               .
               7.
               
               Reconciling
               those
               that
               are
               at
               odds
               .
            
          
           
             BUt
             because
             the
             day
             was
             chiefly
             instituted
             for
             a
             memorial
             of
             Gods
             great
             mercies
             :
             
             as
             1.
             
             For
             making
             us
             ,
             when
             we
             were
             nothing
             .
             2.
             
             Secondly
             for
             redeeming
             us
             when
             we
             were
             worse
             then
             nothing
             .
             3.
             
             And
             lastly
             ,
             For
             the
             beginning
             of
             our
             sanctification
             :
             therefore
             in
             regard
             of
             these
             three
             great
             mercies
             it
             is
             ,
             that
             no
             work
             doth
             so
             well
             agree
             with
             the
             day
             ,
             nor
             that
             God
             is
             so
             much
             delighted
             in
             ,
             as
             the
             works
             of
             mercy
             ,
             when
             we
             shew
             our
             thankfulnesse
             for
             those
             great
             mercies
             which
             we
             celebrate
             on
             that
             day
             ,
             by
             exercising
             mercy
             towards
             others
             ,
             whose
             necessity
             requires
             our
             assistance
             .
             And
             in
             this
             regard
             it
             is
             ,
             that
             there
             is
             a
             special
             affinity
             between
             sanctification
             of
             
             the
             day
             and
             works
             of
             mercy
             .
             The
             Prophet
             tells
             us
             ,
             that
             God
             refuseth
             all
             sacrifice
             ,
             
             and
             requireth
             Mercy
             ,
             so
             that
             sacrifice
             without
             Mercy
             was
             rejected
             .
             
          
           
             Let
             us
             compare
             this
             ,
             with
             the
             Ritual
             sanctification
             in
             the
             Law.
             
          
           
             As
             anoynting
             was
             the
             first
             part
             of
             typical
             sanctifying
             ,
             of
             which
             we
             spake
             formerly
             ,
             so
             was
             there
             also
             a
             second
             ,
             If
             it
             were
             a
             Person
             ,
             his
             hand
             was
             filled
             by
             
               Aaron
               ,
               Implevit
            
             
             
               manus
               ejus
               Aaron
            
             .
             If
             it
             were
             an
             Altar
             ,
             then
             was
             there
             some
             what
             offered
             on
             it
             .
             So
             that
             Oblation
             or
             filling
             the
             hand
             was
             the
             second
             way
             of
             legal
             sanctifying
             .
             In
             the
             Law
             there
             was
             a
             charge
             to
             Aaron
             ,
             that
             whensoever
             men
             came
             to
             appear
             before
             the
             Lord
             ,
             none
             should
             appear
             empty
             .
             And
             therefore
             in
             another
             place
             there
             is
             mention
             
             made
             of
             a
             basket
             of
             sanctification
             at
             the
             door
             of
             the
             Tabernacle
             ,
             in
             which
             was
             reserved
             
             the
             bread
             offered
             by
             the
             people
             ,
             which
             the
             Priests
             were
             to
             eat
             with
             the
             flesh
             of
             the
             sacrifices
             .
             And
             the
             very
             same
             order
             was
             taken
             in
             the
             time
             of
             the
             Gospel
             ,
             that
             on
             the
             Lords
             day
             there
             should
             be
             collections
             for
             the
             poor
             .
             But
             there
             is
             no
             place
             
             that
             setteth
             this
             out
             more
             plainly
             ,
             then
             the
             26
             Chapter
             of
             Deuteronomy
             ,
             the
             whole
             
             Chapter
             throughout
             ;
             where
             the
             manner
             is
             particularly
             set
             down
             ,
             how
             the
             people
             were
             to
             bring
             their
             baskets
             of
             first
             fruits
             to
             the
             tabernacle
             ,
             and
             offer
             them
             there
             to
             the
             Lord
             ,
             in
             token
             of
             thankfulnesse
             ,
             and
             as
             an
             acknowledgement
             that
             they
             received
             all
             from
             God.
             
          
           
             And
             likewise
             every
             third
             yeer
             besides
             the
             ordinary
             tythes
             ,
             they
             were
             to
             bring
             the
             tythe
             of
             the
             remainder
             to
             the
             Tabernacle
             ,
             for
             the
             use
             of
             the
             Levite
             ,
             the
             poor
             ,
             the
             fatherlesse
             and
             stranger
             ,
             that
             they
             might
             rejoyce
             together
             ,
             &c.
             
          
           
             Now
             mercy
             as
             misery
             is
             two
             fold
             .
             1.
             
             Corporeal
             ,
             and
             2.
             
             Spiritual
             .
             Either
             outward
             and
             such
             as
             are
             for
             the
             good
             of
             the
             body
             of
             him
             that
             is
             in
             misery
             ;
             or
             inward
             ,
             and
             such
             as
             concerne
             his
             soul
             or
             spirit
             .
          
           
             1.
             
             For
             the
             first
             of
             these
             ,
             our
             Saviour
             himself
             mentions
             six
             works
             of
             mercy
             in
             2
             verses
             
             of
             one
             Chapter
             ,
             which
             as
             sure
             as
             he
             is
             Christ
             ,
             he
             will
             acknowledge
             ,
             and
             take
             special
             notice
             of
             ,
             when
             he
             comes
             to
             judge
             the
             world
             ,
             and
             as
             he
             will
             pronounce
             those
             happy
             and
             blessed
             that
             have
             exercised
             them
             ;
             so
             he
             will
             denounce
             a
             curse
             upon
             those
             that
             have
             neglected
             them
             ,
             three
             of
             them
             are
             in
             the
             first
             of
             the
             two
             .
             1.
             
             Feeding
             the
             hungry
             .
             
          
           
             2.
             
             Giving
             drink
             to
             the
             thirsty
             .
             3.
             
             Merciful
             dealing
             with
             ,
             and
             entertaining
             the
             stranger
             .
             
             And
             the
             other
             three
             are
             in
             the
             next
             verse
             .
             1.
             
             Clothing
             the
             naked
             .
             2.
             
             Visiting
             the
             sick
             .
             3.
             
             And
             succouring
             them
             that
             be
             in
             prison
             .
             To
             which
             may
             be
             added
             a
             seventh
             ,
             which
             is
             the
             care
             of
             the
             dead
             :
             we
             see
             that
             King
             David
             pronounceth
             a
             blessing
             from
             
             God
             to
             the
             men
             of
             Jabesh
             Gilead
             ,
             because
             they
             had
             buried
             the
             body
             of
             Saul
             .
             And
             our
             Saviour
             commendeth
             the
             work
             of
             Mary
             in
             her
             anointing
             him
             ,
             as
             having
             relation
             
             to
             the
             day
             of
             his
             burial
             .
             We
             finde
             also
             Joseph
             of
             Arimathea
             ,
             and
             Nicodemus
             recommended
             to
             posterity
             ,
             for
             their
             work
             of
             mercy
             in
             this
             kinde
             :
             the
             one
             for
             begging
             the
             body
             of
             Jesus
             to
             bury
             it
             ,
             and
             the
             other
             for
             assisting
             him
             in
             the
             charge
             of
             interring
             it
             .
             Augustine
             gives
             a
             reason
             why
             the
             burial
             of
             the
             dead
             ought
             to
             be
             accounted
             a
             work
             of
             
             mercy
             .
             It
             is
             done
             (
             saith
             he
             )
             
               Ne
               pateat
               miseria
            
             ,
             that
             this
             misery
             of
             rotting
             (
             being
             both
             lothsome
             to
             the
             eye
             and
             nose
             )
             should
             not
             appear
             to
             every
             man.
             As
             also
             ,
             because
             every
             one
             loveth
             his
             own
             flesh
             so
             well
             ,
             that
             he
             would
             have
             it
             after
             his
             death
             well
             and
             honestly
             used
             ,
             and
             therefore
             this
             is
             a
             benefit
             done
             to
             him
             ,
             when
             he
             cannot
             help
             himself
             .
             And
             in
             these
             respects
             it
             is
             a
             work
             of
             mercy
             .
          
           
             That
             the
             works
             of
             mercy
             are
             most
             requisite
             (
             and
             especially
             upon
             our
             feasts
             )
             appears
             by
             that
             which
             is
             related
             of
             David
             ,
             who
             upon
             his
             sacrifice
             on
             a
             festival
             day
             dealt
             to
             everyman
             and
             woman
             (
             the
             poorer
             sort
             no
             doubt
             )
             a
             loaf
             of
             bread
             ,
             and
             a
             good
             
             piece
             of
             flesh
             ,
             and
             a
             flagon
             of
             drink
             .
             And
             by
             that
             which
             is
             storied
             of
             Nehemiah
             ,
             who
             
             upon
             the
             Sabbath
             day
             (
             after
             the
             law
             read
             and
             expounded
             )
             commanded
             the
             better
             sort
             to
             eat
             the
             fat
             ,
             and
             drink
             the
             sweet
             ,
             and
             to
             send
             portions
             to
             them
             ,
             for
             whom
             nothing
             was
             prepared
             .
             And
             certainly
             there
             is
             a
             blessing
             or
             sanctifying
             proper
             to
             them
             and
             their
             actions
             that
             shall
             be
             mindefull
             of
             the
             poor
             ,
             and
             shew
             mercy
             to
             them
             .
             S.
             Paul
             tells
             the
             Milesians
             ,
             that
             it
             is
             a
             more
             blessed
             thing
             to
             give
             then
             to
             receive
             ,
             especially
             
             seeing
             God
             so
             accepteth
             works
             of
             mercy
             ,
             as
             that
             he
             imputeth
             not
             sin
             to
             the
             truly
             charitable
             .
             Therefore
             it
             was
             that
             Daniel
             gave
             that
             counsel
             to
             Nebuchadnezzar
             ,
             Break
             off
             
             thy
             sins
             by
             righteousnesse
             ,
             and
             〈◊〉
             iniquity
             by
             mercy
             to
             the
             poor
             .
             And
             our
             Saviour
             gave
             the
             like
             in
             his
             sermon
             ,
             Give
             Alms
             of
             such
             things
             as
             you
             have
             ,
             and
             all
             things
             are
             
             clean
             to
             you
             .
             Whereas
             he
             that
             stoppeth
             his
             ears
             at
             the
             cry
             of
             the
             Poor
             ,
             he
             also
             shall
             cry
             himself
             and
             not
             be
             heard
             .
             
          
           
           
             But
             it
             is
             an
             easy
             matter
             for
             flesh
             and
             blood
             to
             finde
             objections
             ,
             against
             performing
             
             these
             works
             of
             mercy
             .
             As
             how
             know
             I
             ,
             whether
             a
             man
             be
             hungry
             or
             not
             ?
             I
             see
             none
             go
             naked
             ,
             and
             so
             of
             the
             rest
             .
          
           
             To
             this
             we
             answer
             with
             the
             fathers
             ,
             
               potius
               est
               occurrere
               necessitati
               ,
               quam
               succurvere
               .
            
             
             It
             is
             better
             to
             prevent
             or
             keep
             a
             man
             from
             misery
             ,
             then
             to
             help
             him
             out
             of
             misery
             .
             And
             for
             the
             practise
             of
             that
             they
             〈◊〉
             taught
             ,
             the
             monuments
             of
             their
             charity
             which
             they
             have
             left
             behinde
             them
             shew
             ,
             that
             they
             were
             more
             frequent
             in
             works
             of
             mercy
             then
             we
             .
             And
             their
             rule
             was
             ,
             
               In
               die
               domini
               ne
               extende
               manus
               ad
               〈◊〉
               ,
               nisi
               extendas
               ad
               pauperem
               ,
            
             if
             you
             stretch
             not
             your
             hands
             to
             the
             poor
             on
             the
             Lords
             
             day
             ,
             it
             will
             be
             in
             vain
             to
             stretch
             out
             your
             hands
             to
             God.
             And
             indeed
             ,
             when
             God
             requireth
             thy
             Almes
             to
             the
             poore
             ,
             he
             asketh
             but
             his
             own
             ,
             and
             that
             which
             he
             gave
             thee
             ,
             and
             but
             that
             which
             thou
             canst
             not
             keep
             long
             .
             He
             requireth
             but
             pauxillum
             ,
             a
             very
             little
             from
             thee
             for
             them
             ,
             meaning
             to
             repay
             thee
             Centuplum
             a
             hundred
             fold
             for
             it
             .
             He
             asketh
             of
             thee
             but
             Caducum
             ,
             that
             which
             is
             fraile
             and
             transitory
             ,
             to
             reward
             thee
             in
             aternum
             eternally
             .
          
           
             2.
             
             And
             as
             there
             were
             in
             their
             time
             some
             ,
             so
             are
             there
             now
             more
             ,
             that
             plead
             their
             
             inability
             to
             releeve
             the
             poor
             .
          
           
             Our
             answer
             to
             this
             must
             be
             as
             theirs
             was
             ,
             
               si
               〈◊〉
               non
               sufficient
               restuae
               ad
               〈◊〉
            
             
             
               Christianos
               ,
               parcendum
               est
               ,
               ut
               tu
               sufficias
               illis
               ,
            
             if
             thou
             hast
             not
             sufficient
             for
             pious
             uses
             ,
             be
             the
             better
             husband
             ,
             that
             thou
             mayest
             be
             enabled
             to
             do
             some
             good
             ,
             though
             never
             so
             little
             ,
             for
             God
             regardeth
             not
             the
             quantum
             ,
             how
             much
             thou
             givest
             ,
             〈◊〉
             
               ex
               quanto
            
             ,
             out
             of
             what
             thou
             hast
             to
             give
             .
             The
             widowes
             mites
             were
             more
             accepted
             by
             God
             ,
             then
             the
             gifts
             the
             rich
             men
             cast
             into
             the
             Treasury
             ,
             why
             ?
             
               Quia
               multum
            
             
             
               obtulit
               ,
               quae
               parum
               sibi
               reliquit
               ,
            
             she
             offered
             much
             ,
             that
             left
             but
             little
             to
             her self
             .
          
           
             Lastly
             ,
             there
             were
             some
             then
             ,
             as
             there
             are
             now
             ,
             that
             having
             given
             Almes
             on
             the
             Sunday
             ,
             would
             recover
             it
             the
             other
             dayes
             of
             the
             week
             ,
             either
             by
             oppressing
             ,
             and
             dealing
             hardly
             with
             the
             poor
             ,
             or
             by
             undermining
             those
             they
             dealt
             with
             .
             Therefore
             the
             last
             caution
             must
             be
             out
             of
             the
             Prophet
             .
             The
             Lord
             of
             hosts
             shall
             be
             exalted
             in
             
             judgment
             ,
             the
             holy
             Ghost
             shall
             be
             sanctified
             in
             justice
             ,
             that
             is
             ,
             a
             mans
             mercy
             must
             not
             make
             him
             unrighteous
             .
             So
             that
             the
             conclusion
             of
             this
             point
             is
             ,
             if
             a
             man
             doe
             
               dare
               rem
               suam
               Deo
               ,
               &
               se
               peccato
               ,
               aut
               daemoni
               ,
            
             give
             his
             substance
             to
             God
             ,
             and
             himself
             to
             sin
             or
             the
             devil
             ,
             and
             thereby
             give
             
               quod
               minus
               est
               Creatori
               ,
               &
               quod
               majus
               ,
               inimico
               ,
            
             the
             lesse
             to
             his
             Creatour
             ,
             and
             the
             greater
             to
             his
             Enemy
             ,
             he
             is
             far
             from
             keeping
             the
             sabbath
             aright
             ,
             in
             the
             point
             of
             performing
             the
             works
             of
             Mercy
             .
          
           
             Now
             concerning
             the
             spiritual
             part
             of
             the
             works
             of
             mercy
             ,
             which
             is
             to
             be
             done
             to
             
             the
             Spirit
             of
             him
             that
             needs
             it
             ,
             
               S.
               Augustine
            
             saith
             ,
             
               Est
               quaedam
               charitas
               quae
               de
               sacculo
            
             
             
               non
               erogatur
            
             ;
             there
             is
             a
             charity
             which
             is
             not
             taken
             out
             of
             the
             bag
             or
             purse
             ,
             such
             mercies
             are
             called
             
               Spirituales
               Elemozynae
            
             or
             misericordiae
             ,
             spiritual
             Almes
             ,
             which
             are
             so
             much
             more
             excellent
             then
             the
             other
             ,
             as
             they
             do
             
               mederi
               miseriae
               principalioris
               partis
            
             ,
             take
             order
             for
             the
             relief
             of
             the
             more
             principal
             part
             of
             man
             ,
             the
             soul.
             And
             there
             are
             seven
             of
             this
             kinde
             .
          
           
             1.
             
             The
             first
             concernes
             the
             good
             which
             is
             to
             be
             performed
             ,
             to
             draw
             him
             to
             it
             ,
             and
             it
             consists
             of
             three
             branches
             1.
             
             The
             instruction
             of
             the
             young
             ,
             and
             others
             that
             are
             ignorant
             ;
             the
             Prophet
             describes
             the
             reward
             of
             such
             .
             They
             that
             turne
             many
             to
             righteousnes
             shall
             shine
             as
             the
             stars
             for
             ever
             .
             2.
             
             The
             second
             branch
             is
             ,
             the
             giving
             of
             good
             
             and
             christian
             advice
             ,
             to
             him
             that
             is
             in
             doubt
             ;
             hearty
             counsel
             by
             a
             friend
             ,
             is
             by
             Solomon
             
             compared
             to
             oyntment
             and
             perfume
             that
             reioyce
             the
             heart
             .
             3.
             
             The
             last
             is
             the
             exhorting
             
             
             him
             that
             is
             slack
             in
             some
             good
             duty
             ,
             so
             did
             the
             prophet
             David
             .
             And
             this
             
             was
             one
             of
             the
             instructions
             Saint
             Paul
             gave
             to
             Timothy
             ,
             to
             charge
             rich
             men
             ,
             to
             do
             
             good
             ,
             and
             be
             rich
             in
             good
             works
             &c.
             
          
           
             2.
             
             Another
             is
             Comforting
             them
             that
             are
             in
             distresse
             ,
             Saint
             Paul
             calleth
             this
             comforting
             
             
             them
             which
             are
             in
             trouble
             ,
             and
             supporting
             the
             weak
             ,
             and
             
               flere
               cum
               flentibus
            
             ,
             
             weeping
             with
             them
             that
             weep
             .
          
           
             3.
             
             A
             third
             is
             that
             work
             of
             spiritual
             mercy
             which
             our
             Saviour
             made
             a
             part
             of
             
             Church
             discipline
             ,
             reproving
             of
             our
             brother
             privately
             for
             his
             fault
             ,
             and
             the
             Apostle
             
             
             biddeth
             us
             to
             warne
             them
             that
             are
             unruly
             .
             
          
           
             A
             〈◊〉
             is
             ,
             the
             pardoning
             of
             those
             that
             offend
             us
             ,
             according
             to
             our
             Saviours
             Rule
             ,
             we
             must
             first
             be
             reconciled
             to
             our
             brother
             ,
             before
             we
             offer
             our
             gift
             at
             the
             AlAltar
             ,
             
             and
             if
             he
             will
             not
             be
             reconciled
             ,
             then
             pray
             for
             him
             .
             It
             was
             aswell
             Christs
             
             practise
             ,
             as
             his
             counsel
             ,
             Father
             forgive
             them
             .
             So
             did
             the
             Proto-martyr
             Stephen
             .
             
             Gregory
             saith
             ,
             
               Qui
               dat
               et
               non
               dimittit
            
             he
             that
             giveth
             and
             forgiveth
             not
             ,
             doth
             a
             
             work
             that
             is
             not
             acceptable
             to
             God
             ;
             
               sed
               si
               dimittet
               〈◊〉
               non
               det
               ,
            
             but
             he
             that
             forgiveth
             ,
             
             though
             he
             give
             not
             ,
             shall
             be
             forgiven
             of
             God
             ;
             as
             oft
             as
             he
             forgiveth
             others
             
               si
               tu
               ponas
               limitem
               Deus
               tibi
               ponet
               limitem
               .
            
             If
             thou
             settest
             bounds
             to
             thy
             forgiving
             ,
             God
             will
             do
             the
             like
             to
             thee
             ;
             but
             if
             thou
             for
             givest
             without
             limit
             ,
             nor
             puttest
             bounds
             to
             thy
             brothers
             offence
             by
             pardo
             ning
             it
             ,
             God
             will
             put
             no
             limit
             to
             his
             pardonnig
             of
             thy
             sinne
             .
          
           
             5.
             
             Another
             is
             in
             Rom.
             15.
             1.
             we
             that
             are
             strong
             ought
             to
             bear
             the
             infirmities
             of
             the
             weak
             .
             
               Alter
               alterius
               onera
               portate
            
             ,
             beare
             ye
             one
             anothers
             burden
             Gal.
             6.
             2.
             1
             
             Thess.
             5.
             14.
             
          
           
             6.
             
             The
             sixth
             is
             taken
             out
             of
             Saint
             James
             .
             Praying
             for
             one
             another
             .
             even
             for
             our
             enemies
             ,
             it
             was
             Christs
             counsel
             Matthew
             5.
             44.
             and
             his
             practise
             Luk.
             23.
             34.
             
             And
             this
             
             is
             reputed
             for
             a
             work
             of
             mercy
             .
             Augustine
             saith
             ,
             
               Causaberis
               〈◊〉
               te
               non
               possedocere
            
             ,
             you
             may
             perhaps
             cavil
             and
             say
             ,
             thou
             canst
             not
             teach
             :
             some
             are
             as
             forward
             to
             advise
             you
             ,
             as
             you
             them
             :
             and
             that
             you
             have
             not
             the
             gift
             of
             comforting
             :
             or
             if
             you
             rebuke
             them
             for
             their
             faults
             ,
             they
             will
             despise
             you
             .
             But
             for
             this
             ,
             and
             the
             two
             last
             works
             of
             mercy
             ,
             there
             can
             be
             no
             excuse
             ,
             
               nunquid
               dices
               ,
               non
               possum
               dimittere
               〈◊〉
               ,
            
             to
             forgive
             one
             that
             hath
             offended
             thee
             ,
             to
             bear
             with
             him
             ,
             to
             pray
             for
             him
             ,
             these
             things
             may
             be
             alwayes
             done
             ,
             
               ut
               malitia
               ignoscatur
               nulla
               excellentia
               ,
               nulla
               sapientia
               ,
               nullis
               divitiis
               opus
               est
               .
            
             To
             pardon
             wrong
             done
             to
             us
             ,
             (
             and
             so
             to
             beare
             with
             the
             weak
             ,
             and
             to
             pray
             for
             any
             )
             there
             is
             neither
             excellency
             nor
             wisdom
             ,
             nor
             riches
             requisite
             or
             necessary
             .
          
           
             7.
             
             The
             last
             is
             ,
             the
             reconciling
             of
             them
             that
             be
             at
             variance
             ,
             or
             the
             making
             peace
             
             between
             man
             and
             man.
             By
             this
             act
             (
             as
             our
             Saviour
             tells
             us
             )
             we
             shew
             our selves
             to
             be
             the
             children
             of
             God
             ,
             and
             as
             (
             he
             further
             saith
             )
             there
             will
             a
             blessing
             follow
             
             peace
             makers
             .
             But
             here
             falleth
             in
             an
             obiection
             ,
             what
             if
             they
             will
             not
             be
             reconciled
             ?
             Augustine
             answereth
             it
             .
             If
             thou
             hast
             done
             thy
             good
             will
             
               pacificus
               es
            
             ,
             thou
             art
             a
             peace
             maker
             .
             And
             these
             are
             the
             seven
             fruits
             of
             mercy
             spiritual
             .
             Besides
             these
             whatsoever
             is
             a
             work
             according
             to
             the
             Law
             of
             God
             ,
             is
             also
             acceptable
             ,
             but
             especially
             these
             .
          
        
         
           
             CHAP.
             VIII
             .
          
           
             
               The
               second
               rule
               of
               homogenea
               .
               Fasting
               ,
               reduced
               hither
               .
               Commanded
               under
               the
               Gospel
               .
               1.
               
               Publick
               fasts
               for
               averting
               of
               evil
               of
               punishment
               which
               is
               either
               
                 malum
                 grastans
              
               or
               impendens
               ,
               or
               of
               sinne
               ,
               for
               procureing
               of
               good
               .
               2.
               
               Private
               fasts
               ,
               and
               the
               〈◊〉
               of
               them
               .
               The
               parts
               of
               a
               fast
               .
               1.
               
               External
               abstinence
               from
               meat
               ,
               sleep
               ,
               costly
               apparrel
               ,
               pleasure
               ,
               servile
               work
               ,
               almes
               then
               to
               be
               given
               .
               Secondly
               ,
               internal
               humiliation
               for
               sinne
               ,
               promise
               of
               reformation
               .
               The
               third
               rule
               ,
               our
               fast
               and
               observation
               of
               the
               Lords
               day
               must
               be
               spiritual
               .
            
          
           
             Thus
             far
             we
             have
             proceeded
             according
             to
             the
             first
             rule
             of
             extension
             ,
             that
             where
             any
             thing
             is
             commanded
             the
             contrary
             is
             forbidden
             ,
             and
             
               e
               contra
            
             .
             Come
             we
             now
             ,
             as
             in
             the
             former
             ,
             to
             the
             rule
             of
             Homogenea
             that
             is
             ,
             where
             any
             thing
             
             is
             Commanded
             ,
             there
             all
             things
             are
             commanded
             that
             are
             of
             the
             same
             kinde
             ;
             which
             is
             the
             second
             rule
             .
             And
             we
             finde
             in
             the
             law
             ,
             that
             the
             day
             of
             humiliation
             or
             fasting
             
             
             is
             called
             a
             sabbath
             ,
             and
             so
             may
             be
             reduced
             hither
             as
             homogeneal
             .
             Saint
             Augustine
             said
             well
             ,
             that
             if
             the
             state
             of
             Innocency
             had
             continued
             ,
             then
             had
             there
             〈◊〉
             one
             day
             only
             to
             have
             bin
             observed
             by
             Christians
             ;
             and
             that
             to
             have
             been
             spent
             onely
             in
             the
             duty
             of
             prayse
             ,
             and
             thanksgiving
             .
             But
             since
             the
             fall
             of
             Adam
             ,
             there
             are
             such
             defects
             and
             wants
             in
             our
             souls
             ,
             that
             God
             is
             not
             onely
             to
             be
             glorified
             sacrificio
             
             Eucharistiae
             by
             the
             sacrifice
             of
             Praise
             ,
             but
             also
             
               sacrificio
               spiritus
               contribulati
            
             
             
               &
               〈◊〉
            
             ,
             by
             the
             sacrifice
             of
             a
             troubled
             and
             humbled
             spirit
             ,
             his
             reason
             is
             ,
             
               〈◊〉
               bonum
               perfecte
               ut
               volumns
               non
               possumus
               ,
            
             because
             we
             cannot
             performe
             any
             good
             
             thing
             so
             well
             as
             we
             would
             .
             And
             he
             alledgeth
             that
             place
             of
             Saint
             Paul
             ,
             I
             do
             not
             
             the
             good
             things
             that
             I
             would
             .
             That
             tie
             that
             〈◊〉
             upon
             us
             in
             the
             other
             sabbath
             
             
             cannot
             be
             so
             well
             performed
             by
             us
             as
             it
             ought
             to
             be
             ,
             and
             therefore
             
               multo
               〈◊〉
               frequentius
               〈◊〉
               oportet
            
             we
             have
             cause
             to
             glorify
             God
             oftner
             by
             this
             sacrifice
             of
             humiliation
             ,
             for
             attonement
             ,
             then
             by
             the
             other
             .
             So
             that
             as
             the
             other
             tendeth
             to
             initiation
             of
             the
             joyes
             to
             come
             ,
             for
             praise
             is
             the
             exercise
             of
             the
             Saints
             and
             Angels
             ,
             
             and
             herein
             have
             a
             heaven
             upon
             earth
             ,
             so
             this
             to
             mortification
             of
             our
             earthly
             members
             in
             this
             life
             :
             and
             it
             is
             the
             ordinance
             of
             God
             ,
             that
             each
             of
             these
             sacrifices
             should
             have
             its
             day
             .
          
           
             And
             though
             some
             doubt
             of
             the
             morality
             of
             the
             sabbath
             ,
             yet
             that
             〈◊〉
             is
             a
             moral
             duty
             there
             can
             be
             no
             doubt
             .
             The
             reason
             is
             ;
             because
             whatsoever
             was
             a
             meer
             ceremony
             might
             not
             be
             vsed
             at
             any
             other
             time
             ,
             or
             in
             any
             other
             place
             or
             order
             ,
             then
             was
             prescribed
             by
             God
             in
             the
             book
             of
             Ceremonies
             ;
             but
             this
             of
             fasting
             hath
             been
             otherwise
             ,
             for
             upon
             extraordinary
             occasions
             they
             had
             special
             fasts
             as
             in
             the
             fist
             ,
             and
             seventh
             and
             tenth
             moneth
             ,
             none
             of
             which
             were
             prescribed
             by
             the
             law
             ,
             and
             had
             not
             bin
             lawful
             ,
             if
             fasting
             were
             a
             ceremony
             ,
             for
             ceremonies
             in
             the
             time
             of
             the
             law
             ,
             were
             tyed
             to
             certain
             times
             and
             places
             .
             Again
             ,
             though
             our
             Saviour
             gave
             a
             reason
             why
             his
             disciples
             should
             not
             then
             fast
             ,
             yet
             he
             shewed
             plainly
             ,
             that
             after
             the
             
             Bridegroom
             should
             be
             taken
             away
             from
             them
             (
             after
             his
             taking
             up
             into
             Glory
             )
             
             they
             should
             fast
             ,
             and
             that
             this
             duty
             should
             continue
             .
          
           
             And
             we
             see
             ,
             it
             was
             the
             practise
             of
             the
             Church
             ,
             ,
             at
             the
             sending
             forth
             of
             Paul
             and
             
             Barnabas
             .
             And
             Saint
             Paul
             himself
             had
             his
             private
             fastings
             ,
             
               in
               multis
               jejuniis
            
             ,
             in
             
             
             fasting
             often
             .
             And
             his
             advise
             was
             to
             married
             people
             ,
             to
             sever
             themselves
             for
             a
             time
             ,
             to
             give
             themselves
             to
             fasting
             and
             prayer
             ,
             which
             sheweth
             plainly
             ,
             that
             it
             was
             accounted
             a
             necessary
             duty
             ,
             and
             therefore
             practised
             .
             Now
             for
             the
             other
             times
             of
             the
             Primitive
             church
             ,
             the
             books
             of
             the
             fathers
             are
             exceeding
             full
             in
             praise
             of
             fasting
             ,
             and
             they
             themselves
             were
             so
             addicted
             to
             it
             ,
             and
             did
             therewith
             so
             consume
             
             themselves
             ,
             that
             they
             might
             well
             say
             with
             David
             .
             Their
             knees
             were
             made
             weak
             with
             fasting
             ,
             and
             their
             flesh
             had
             lost
             all
             their
             fatnes
             .
          
           
             The
             day
             of
             humiliation
             ,
             or
             day
             of
             fast
             ,
             receiveth
             a
             division
             of
             publick
             and
             private
             .
             
          
           
             1.
             
             For
             the
             first
             ,
             it
             was
             lawful
             to
             blow
             the
             Trumpet
             at
             it
             .
             And
             secondly
             for
             the
             second
             ,
             it
             was
             to
             be
             kept
             as
             privately
             as
             might
             be
             ,
             none
             must
             know
             of
             it
             :
             but
             the
             ends
             and
             parts
             of
             both
             were
             alike
             .
             
          
           
             Now
             the
             reasons
             of
             the
             publick
             fast
             were
             these
             .
             1.
             
             Either
             for
             the
             averting
             of
             some
             evil
             .
             2.
             
             Or
             for
             procuring
             some
             good
             .
             And
             because
             
               malum
               est
               aut
               poenae
               aut
               culpae
            
             evil
             is
             either
             of
             punishment
             or
             of
             sinne
             ;
             this
             duty
             was
             performed
             against
             both
             these
             :
             but
             especially
             against
             punishment
             ,
             either
             of
             our selves
             or
             others
             .
             And
             in
             both
             it
             is
             either
             present
             ,
             which
             is
             
               Malum
               grassans
            
             ,
             or
             hanging
             over
             heads
             which
             is
             impendens
             .
          
           
             1.
             
             A
             present
             evill
             is
             ,
             when
             the
             Church
             or
             commonwealth
             hath
             any
             of
             the
             Lords
             arrows
             or
             shafts
             sticking
             in
             their
             sides
             (
             as
             Chrysostom
             saith
             well
             on
             Jos.
             7.
             6.
             )
             As
             
             
             when
             the
             men
             of
             Ai
             had
             discomfited
             the
             children
             of
             Israel
             ,
             Josuah
             and
             the
             People
             humbled
             themselves
             before
             God
             by
             a
             publick
             fast
             .
             And
             upon
             the
             overthrow
             given
             them
             by
             the
             Benjamites
             ,
             the
             people
             likewise
             besought
             the
             Lord
             in
             a
             publick
             
             fast
             .
             So
             in
             the
             time
             of
             their
             captivity
             under
             the
             Philistims
             ,
             the
             prophet
             Samuel
             
             proclaimed
             a
             publick
             fast
             .
             And
             the
             like
             upon
             a
             dearth
             in
             the
             time
             of
             Joel
             .
          
           
             2.
             
             When
             as
             yet
             the
             judgement
             of
             God
             was
             not
             come
             upon
             them
             ,
             but
             was
             onely
             imminent
             ,
             a
             fast
             was
             proclaimed
             by
             Jehosaphat
             upon
             the
             Ammonites
             and
             Moabites
             
             coming
             against
             him
             .
             He
             feared
             and
             set
             himself
             to
             seek
             the
             Lord
             ,
             and
             proclaimed
             
             a
             fast
             throughout
             all
             Judah
             .
             Also
             upon
             Hamans
             decreegotten
             against
             the
             Jews
             ,
             before
             it
             was
             〈◊〉
             in
             execution
             ,
             Esther
             caused
             a
             general
             fast
             to
             be
             〈◊〉
             among
             the
             Jews
             .
             And
             
             when
             Niniveh
             was
             threatened
             with
             destruction
             to
             come
             upon
             it
             within
             40
             days
             ,
             
             the
             king
             caused
             a
             publick
             fast
             to
             be
             held
             .
          
           
             So
             when
             this
             punishment
             lieth
             not
             upon
             our selves
             ,
             but
             upon
             the
             Churches
             about
             us
             ,
             the
             like
             duty
             is
             to
             be
             performed
             .
             We
             have
             an
             example
             in
             this
             〈◊〉
             ,
             for
             the
             Jews
             dispersed
             through
             Babylon
             and
             Chaldea
             ,
             in
             the
             Prophet
             Zachary
             .
             
          
           
             2.
             
             To
             come
             to
             
               malum
               culpae
            
             ,
             the
             evil
             of
             sinne
             ,
             In
             regard
             of
             our
             offences
             against
             God
             ;
             and
             that
             they
             deserve
             to
             be
             punished
             ,
             we
             are
             to
             performe
             this
             duty
             ,
             obtain
             pardon
             ,
             and
             to
             pacifie
             his
             wrath
             ,
             We
             see
             ,
             that
             the
             Jews
             having
             offended
             God
             by
             taking
             
             wives
             of
             the
             Gentiles
             ,
             though
             there
             was
             yet
             no
             visitation
             〈◊〉
             them
             ,
             yet
             Esra
             ,
             
             and
             those
             that
             feared
             God
             assembled
             and
             humbled
             themselves
             by
             fasting
             and
             Jesabells
             pretence
             for
             a
             fast
             was
             fair
             ,
             if
             it
             had
             been
             true
             ,
             viz.
             that
             God
             and
             the
             king
             had
             been
             blasphemed
             by
             Naboth
             .
          
           
             2.
             
             As
             it
             is
             a
             dutie
             necessary
             to
             the
             averting
             of
             evil
             ,
             so
             is
             it
             for
             the
             procuring
             of
             some
             good
             .
             For
             which
             purpose
             we
             finde
             several
             fasts
             kept
             in
             the
             Apostles
             times
             ,
             
             One
             at
             the
             sending
             forth
             of
             two
             of
             the
             Apostles
             Paul
             and
             Barnabas
             ,
             and
             the
             other
             
             at
             the
             ordination
             of
             elders
             to
             desire
             of
             God
             ,
             to
             make
             such
             as
             were
             ordained
             painful
             and
             fruitfull
             labourers
             in
             the
             work
             ,
             to
             which
             they
             were
             called
             .
          
           
             Now
             in
             this
             duty
             of
             fasting
             ,
             if
             we
             looke
             at
             the
             punishments
             and
             visitation
             of
             God
             onely
             ,
             which
             are
             variously
             sent
             ,
             it
             is
             hard
             to
             make
             
               Jejunium
               statum
            
             ,
             to
             observe
             any
             set
             and
             fixed
             time
             of
             〈◊〉
             ,
             but
             as
             the
             occasion
             is
             special
             and
             extraordinary
             ,
             so
             must
             the
             fast
             be
             ;
             but
             if
             we
             look
             at
             the
             sins
             we
             daily
             fall
             into
             ,
             and
             our
             own
             backwardnes
             to
             any
             thing
             that
             is
             good
             ,
             and
             consider
             that
             fasting
             is
             a
             great
             help
             in
             the
             dayly
             progresse
             of
             mortification
             and
             sanctification
             .
             As
             under
             the
             law
             ,
             they
             had
             their
             set
             dayes
             of
             expiation
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             wherein
             they
             did
             afflict
             their
             souls
             
               &
               expiare
               〈◊〉
               sua
               jejunio
            
             and
             expiate
             their
             sinnes
             with
             fasting
             ,
             so
             no
             question
             〈◊〉
             that
             now
             (
             we
             having
             the
             like
             daily
             occasions
             of
             fasting
             )
             set
             times
             of
             fasting
             may
             be
             appointed
             by
             the
             Church
             ,
             and
             that
             it
             is
             very
             expedient
             it
             should
             be
             so
             ,
             and
             that
             every
             true
             member
             of
             the
             Church
             ought
             to
             observe
             the
             same
             .
          
           
             And
             as
             upon
             these
             publick
             causes
             and
             calamities
             the
             whole
             people
             ought
             to
             make
             a
             solemne
             day
             of
             fasting
             ,
             wherein
             every
             one
             is
             to
             beare
             a
             part
             :
             so
             when
             the
             same
             causes
             concern
             any
             private
             person
             ,
             he
             ought
             to
             keep
             a
             private
             fast
             and
             humiliation
             ;
             which
             brings
             in
             the
             second
             part
             of
             a
             fast
             .
             Namely
             the
             private
             .
          
           
             2.
             
             The
             causes
             of
             a
             private
             fast
             are
             the
             same
             with
             those
             of
             the
             publick
             .
             1.
             
             Either
             for
             
             Malumpoenae
             ,
             the
             evil
             of
             punishment
             ,
             or
             secondly
             
               Malum
               culpae
            
             the
             evil
             of
             sin
             .
             And
             the
             first
             in
             respect
             of
             our selves
             ,
             when
             we
             are
             either
             under
             Gods
             heavy
             hand
             
             〈◊〉
             ,
             as
             David
             when
             his
             child
             was
             sick
             ,
             fasted
             :
             or
             when
             the
             evil
             is
             not
             yet
             upon
             
             us
             ,
             but
             hanged
             over
             ,
             and
             threateneth
             us
             :
             as
             when
             Eliiah
             denounced
             Gods
             judgments
             against
             〈◊〉
             ,
             he
             fasted
             :
             which
             fast
             though
             it
             were
             onely
             or
             cheifly
             for
             fear
             of
             punishment
             ,
             yet
             went
             it
             not
             unrewarded
             .
          
           
             It
             is
             not
             thanks
             〈◊〉
             in
             sicknes
             and
             affliction
             to
             refrain
             our
             meat
             :
             it
             is
             but
             
             natural
             so
             to
             do
             ,
             Elihu
             in
             Job
             tells
             us
             ,
             that
             when
             a
             man
             is
             chastned
             with
             pain
             ,
             
             his
             life
             abhorreth
             bread
             ,
             and
             his
             soul
             dainty
             meat
             .
             And
             the
             Psalmist
             tells
             us
             ,
             that
             when
             
             fools
             are
             afflicted
             ,
             their
             soul
             abhorreth
             all
             manner
             of
             meat
             .
             And
             we
             read
             that
             when
             
             Ahab
             was
             in
             grief
             ,
             he
             would
             eat
             no
             bread
             .
             But
             to
             do
             this
             without
             affliction
             .
             〈◊〉
             
             
               optimum
               &
               acceptabile
               〈◊〉
            
             ,
             This
             is
             the
             excellent
             and
             acceptable
             fast
             .
             To
             come
             
             with
             
               Mary
               Magdalen
            
             and
             betake
             our selves
             to
             weeping
             and
             to
             fast
             before
             the
             〈◊〉
             come
             ,
             to
             take
             up
             our
             own
             crosse
             ,
             and
             to
             〈◊〉
             our selves
             ,
             this
             is
             an
             act
             worthy
             a
             true
             Christian.
             
          
           
             Again
             ,
             when
             the
             affliction
             lieth
             not
             upon
             our selves
             ,
             but
             upon
             others
             ,
             it
             may
             be
             lawfully
             〈◊〉
             .
             David
             relateth
             〈◊〉
             himself
             ,
             that
             when
             others
             were
             sick
             ,
             he
             put
             on
             
             〈◊〉
             ,
             and
             humbled
             his
             soul
             with
             fasting
             ,
             for
             them
             .
          
           
             2.
             
             To
             prevent
             the
             evil
             of
             sinne
             ,
             either
             
               propter
               languorem
               boni
            
             ,
             when
             we
             grow
             
             〈◊〉
             ,
             or
             languish
             in
             performance
             of
             holy
             duties
             ,
             as
             when
             our
             prayers
             are
             not
             so
             fervent
             as
             they
             ought
             to
             be
             ,
             or
             
               propter
               〈◊〉
               mali
            
             ,
             upon
             some
             tentation
             ,
             that
             cannot
             be
             avoyded
             without
             fasting
             ,
             for
             〈◊〉
             saith
             ;
             there
             are
             some
             evil
             spirits
             ,
             that
             
             cannot
             be
             cast
             out
             but
             by
             prayer
             and
             fasting
          
           
             Lastly
             ,
             as
             the
             publick
             〈◊〉
             ,
             so
             also
             the
             private
             ,
             is
             not
             only
             for
             the
             averting
             of
             evil
             ,
             but
             for
             procuring
             of
             good
             :
             and
             that
             ,
             either
             in
             general
             ,
             as
             Cornelius
             the
             Centurions
             fasting
             proved
             a
             preparative
             to
             his
             calling
             to
             become
             a
             Christian
             :
             or
             
             in
             particular
             ,
             as
             our
             Saviour
             Christ
             fasted
             at
             his
             inauguration
             ,
             or
             publick
             entrance
             
             into
             his
             office
             of
             mediatorship
             ;
             according
             to
             the
             opinion
             both
             of
             the
             fathers
             ,
             and
             moderne
             divines
             .
          
           
             Now
             as
             of
             the
             other
             Sabbath
             ,
             so
             also
             of
             this
             ,
             there
             are
             two
             parts
             .
             First
             External
             ,
             which
             is
             Abstinence
             .
             Secondly
             ,
             internal
             sorrow
             ,
             mourning
             ,
             or
             Humiliation
             .
          
           
           
             1.
             
             In
             the
             outward
             fast
             is
             required
             a
             whole
             dayes
             Abstinence
             ,
             from
             ,
             even
             to
             even
             ,
             
             and
             from
             meatand
             drink
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             whatsoever
             is
             edible
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             whatsoever
             is
             liquid
             ,
             
             a
             general
             restraint
             from
             both
             .
          
           
             2.
             
             An
             abridgment
             or
             breaking
             off
             the
             ordinary
             course
             of
             our
             sleep
             .
             We
             must
             
             watch
             as
             well
             as
             fast
             .
          
           
             3.
             
             We
             must
             lay
             by
             our
             best
             apparel
             ,
             and
             put
             on
             more
             vile
             clothes
             ,
             which
             in
             Nehemiah
             
             and
             sundry
             other
             places
             is
             expressed
             by
             wearing
             of
             sackcloth
             ,
             which
             we
             should
             
             also
             lay
             aside
             ,
             as
             unworthy
             of
             any
             ;
             but
             that
             to
             avoid
             shame
             ,
             we
             must
             have
             somewhat
             to
             cover
             our
             nakednesse
             .
          
           
             4.
             
             We
             must
             separate
             our selves
             from
             all
             that
             is
             delightful
             to
             the
             senses
             ,
             and
             from
             all
             
             the
             pleasures
             and
             delights
             of
             this
             life
             ;
             for
             ,
             
               quia
               non
               peccavit
               sola
               gula
               ,
               ne
               jejunet
               sola
               ,
            
             because
             the
             tast
             hath
             not
             been
             the
             onely
             sense
             which
             hath
             offended
             ,
             therefore
             that
             
             sense
             must
             not
             fast
             alone
             :
             but
             the
             other
             senses
             mustabstain
             and
             be
             afflicted
             also
             .
          
           
             5.
             
             And
             as
             all
             these
             are
             〈◊〉
             ,
             so
             is
             labour
             and
             servile
             work
             also
             .
             
          
           
             6.
             
             Lastly
             ,
             we
             must
             give
             alms
             and
             relieve
             the
             poor
             on
             the
             day
             of
             our
             fast
             .
             The
             
             precept
             we
             have
             in
             Esay
             ,
             among
             other
             things
             required
             in
             a
             fast
             ,
             to
             draw
             out
             the
             soul
             to
             the
             hungry
             ,
             and
             to
             pity
             the
             afflicted
             soul.
             And
             an
             example
             of
             it
             in
             the
             Centurion
             :
             Alms
             was
             joyned
             with
             his
             fasting
             :
             for
             the
             old
             rule
             and
             Canon
             is
             ,
             
               Quod
               ventri
               subtrahitur
            
             ,
             
             
               pauperi
               detur
            
             ;
             what
             we
             spare
             from
             our
             belly
             ,
             we
             must
             give
             to
             the
             poor
             .
          
           
             But
             as
             we
             said
             before
             ,
             that
             bodily
             rest
             profiteth
             nothing
             ,
             so
             we
             may
             say
             of
             bodily
             abstinence
             ,
             it
             availeth
             little
             ,
             it
             is
             not
             an
             outward
             abstinence
             will
             serve
             the
             turn
             (
             for
             the
             the
             kingdom
             of
             God
             is
             not
             in
             meat
             and
             drink
             )
             if
             we
             stay
             there
             and
             go
             no
             further
             :
             
             therefore
             the
             Prophet
             tells
             such
             fasters
             ,
             though
             they
             lay
             in
             〈◊〉
             a
             whole
             day
             ,
             yet
             it
             was
             not
             that
             which
             God
             requireth
             ,
             but
             inward
             sorrow
             :
             because
             the
             outward
             action
             is
             ordained
             for
             the
             inward
             ,
             and
             the
             internal
             fast
             is
             that
             which
             God
             chiefly
             accepts
             .
             What
             is
             said
             in
             the
             Gospel
             of
             sacrifice
             ,
             may
             be
             aswel
             said
             of
             outward
             mourning
             ,
             
             I
             will
             have
             mercy
             and
             not
             sacrifice
             .
             Matth.
             9.
             13.
             
             And
             the
             Prophet
             Joel
             tells
             us
             ,
             
             It
             is
             not
             the
             rending
             of
             the
             garments
             ,
             but
             of
             the
             heart
             which
             God
             requireth
             in
             our
             
             fasts
             .
             The
             Apostle
             excellently
             describeth
             the
             whole
             course
             of
             whatsoever
             is
             required
             of
             us
             in
             this
             fast
             :
             when
             they
             sorrowed
             after
             a
             godly
             sort
             ,
             what
             carefulnesse
             it
             wrought
             
             in
             them
             ;
             yea
             ,
             what
             clearing
             of
             themselves
             ;
             yea
             ,
             what
             indignation
             ;
             yea
             ,
             what
             fear
             ;
             yea
             ,
             what
             vehement
             desire
             ;
             yea
             ,
             what
             zeal
             ;
             yea
             ,
             what
             revenge
             ?
             A
             true
             fast
             must
             come
             from
             the
             spirit
             ,
             and
             be
             accompanied
             with
             sighs
             and
             groans
             which
             cannot
             be
             expressed
             ,
             as
             the
             Apostle
             speaks
             in
             another
             case
             .
             Of
             this
             sorrow
             there
             cannot
             be
             an
             exquisite
             method
             ,
             but
             as
             he
             setteth
             them
             down
             there
             ,
             they
             are
             of
             two
             sorts
             .
             1.
             
             First
             ,
             a
             fear
             arising
             from
             the
             apprehension
             of
             Gods
             anger
             provoked
             ,
             and
             the
             punishment
             due
             to
             us
             for
             our
             sins
             ,
             which
             must
             work
             in
             us
             a
             sorrow
             that
             we
             have
             offended
             so
             good
             a
             God.
             
          
           
             2.
             
             A
             desire
             of
             amendment
             for
             the
             future
             ,
             which
             must
             shew
             it self
             by
             a
             more
             strict
             care
             that
             we
             offend
             him
             no
             more
             :
             and
             this
             care
             must
             be
             expressed
             by
             zeal
             ,
             and
             if
             we
             relapse
             or
             go
             amisse
             ,
             that
             then
             we
             be
             ready
             to
             punish
             our selves
             for
             it
             .
             In
             a
             word
             the
             fruit
             of
             
             those
             actions
             which
             concern
             Mortification
             tend
             to
             this
             end
             ,
             that
             by
             judging
             our selves
             we
             may
             escape
             the
             judgment
             of
             God.
             It
             was
             the
             policy
             of
             Benhadad
             ,
             and
             his
             people
             
             to
             humble
             themselves
             to
             the
             Kingof
             Israel
             ,
             which
             turned
             to
             their
             preservation
             :
             and
             it
             hath
             been
             the
             usual
             practise
             of
             rebellious
             subjects
             to
             their
             Prince
             thus
             to
             behave
             themselves
             ,
             to
             regain
             his
             favour
             ,
             and
             to
             make
             his
             bowels
             yearn
             .
          
           
             But
             after
             all
             these
             ,
             unlesse
             there
             be
             a
             binding
             of
             our selves
             by
             a
             vow
             and
             promise
             of
             reformation
             andnew
             obedience
             (
             which
             must
             be
             the
             〈◊〉
             of
             our
             fasting
             and
             humiliation
             )
             
             all
             the
             rest
             will
             be
             to
             little
             purpose
             .
             Therfore
             we
             finde
             in
             Nehem.
             at
             a
             solemn
             〈◊〉
             of
             the
             Israelites
             ,
             when
             they
             were
             returned
             from
             Babylon
             ,
             that
             after
             solemn
             reading
             of
             the
             Law
             four
             times
             (
             for
             so
             some
             take
             the
             words
             ,
             verse
             3.
             )
             whereas
             their
             ordinary
             readings
             were
             but
             twice
             on
             one
             day
             ,
             and
             after
             an
             humble
             cessation
             ,
             and
             serious
             exhortation
             ,
             they
             all
             enter
             into
             a
             solemn
             vow
             and
             Covenant
             of
             reformation
             of
             their
             lives
             ,
             and
             set
             their
             hands
             and
             seals
             to
             it
             ,
             to
             remain
             as
             a
             testimony
             against
             them
             for
             ever
             if
             they
             should
             fall
             back
             .
             Thus
             if
             we
             upon
             our
             solemn
             fasts
             do
             vow
             and
             promise
             to
             God
             ,
             unfeignedly
             to
             reform
             what
             we
             then
             confesse
             to
             have
             been
             amisse
             in
             us
             ,
             and
             perform
             it
             accordingly
             ,
             then
             we
             may
             be
             assured
             our
             fast
             is
             such
             as
             God
             accepts
             .
             And
             thus
             much
             concerning
             the
             second
             rule
             ,
             for
             expounding
             the
             Commandments
             ,
             extending
             to
             Homogenea
             .
          
           
           
             The
             third
             rule
             tells
             us
             according
             to
             our
             former
             method
             ,
             that
             the
             love
             of
             God
             is
             
             spiritual
             ,
             and
             so
             aswell
             the
             fast
             ,
             as
             the
             observation
             of
             the
             festival
             ought
             to
             be
             spiritual
             (
             as
             hath
             been
             partly
             handled
             already
             )
             The
             Prophet
             Esay
             knew
             the
             necessity
             hereof
             ,
             and
             therefore
             urges
             both
             in
             one
             Chapter
             ,
             Esay
             58.
             he
             reprooves
             their
             fast
             ,
             because
             they
             rested
             in
             outward
             abstinence
             ,
             neglecting
             the
             spiritual
             duties
             ,
             without
             which
             it
             is
             of
             no
             value
             ,
             verse
             3
             ,
             4
             ,
             &c.
             and
             ver
             .
             13.
             he
             tells
             them
             they
             must
             not
             do
             their
             pleasure
             on
             Gods
             holy
             day
             ,
             but
             call
             it
             a
             delight
             not
             doing
             their
             own
             wayes
             ,
             nor
             finding
             their
             own
             pleasure
             ,
             &c.
             
             Thus
             we
             must
             sanctifie
             the
             Lord
             in
             our
             hearts
             ,
             as
             
               S.
               Peter
            
             requires
             ,
             1
             Pet.
             3.
             15
             and
             so
             we
             shall
             sanctifie
             the
             day
             to
             him
             in
             an
             acceptable
             manner
             .
          
        
         
           
             CHAP.
             IX
             .
          
           
             
               The
               fourth
               rule
               of
               the
               means
               and
               helps
               to
               keep
               this
               Commandment
               ,
               
                 viz.
                 1.
              
               
               Places
               .
               2.
               
               Persons
               .
               3.
               
               Maintenance
               .
               1
               Of
               publick
               places
               for
               divine
               worship
               .
               The
               place
               as
               well
               as
               the
               time
               holy
               ,
               and
               both
               to
               be
               reverenced
               .
               Add.
               25.
               out
               of
               the
               Authors
               other
               works
               ,
               concerning
               the
               Adorning
               of
               Gods
               house
               ,
               and
               against
               sacriledge
               in
               prophaning
               it
               .
               Addition
               26.
               
               Further
               Additions
               concerning
               Churches
               ,
               or
               places
               of
               Gods
               worship
               :
               set
               places
               used
               from
               the
               beginning
               :
               the
               necessity
               of
               them
               from
               natural
               instinct
               .
               Their
               dedication
               and
               the
               use
               of
               it
               .
               God
               is
               sole
               proprietor
               ,
               as
               of
               places
               ,
               so
               of
               all
               the
               Churches
               patrimony
               .
               All
               humane
               propriety
               extinct
               by
               dedication
               :
               the
               Clergy
               have
               onely
               
                 usum
                 ,
                 ac
                 fructum
              
               ;
               no
               fee-simple
               by
               the
               Law
               Civil
               or
               municipal
               in
               any
               man
               ;
               but
               a
               
                 quasi
                 feudum
              
               onely
               .
            
          
           
             IN
             the
             next
             place
             (
             according
             to
             the
             former
             rules
             of
             exposition
             )
             we
             are
             to
             proceed
             
             to
             those
             things
             which
             help
             and
             conduce
             to
             the
             keeping
             of
             this
             Commandment
             ,
             
             which
             we
             usually
             call
             the
             means
             ;
             for
             where
             the
             end
             is
             commanded
             ,
             there
             those
             things
             are
             also
             Commanded
             ,
             without
             which
             the
             end
             cannot
             be
             attained
             .
          
           
             Now
             whereas
             the
             solemn
             duties
             of
             this
             day
             cannot
             be
             performed
             in
             a
             publick
             manner
             ,
             without
             a
             place
             set
             apart
             ,
             and
             persons
             enabled
             to
             perform
             such
             high
             and
             sacred
             actions
             :
             and
             because
             those
             persons
             must
             be
             trained
             up
             ,
             that
             they
             may
             be
             fit
             for
             such
             great
             and
             weighty
             imployments
             ,
             and
             not
             taken
             up
             
               ex
               〈◊〉
               grege
            
             ,
             out
             of
             the
             common
             rout
             ,
             which
             cannot
             be
             without
             cost
             and
             charge
             .
             Therefore
             both
             places
             and
             persons
             sanctified
             to
             these
             purposes
             ,
             and
             maintenance
             also
             for
             the
             persons
             ,
             and
             for
             the
             universities
             and
             schools
             of
             learning
             ,
             when
             they
             are
             to
             be
             prepared
             for
             the
             work
             ,
             are
             commanded
             by
             God
             ,
             and
             included
             in
             this
             precept
             ;
             and
             so
             of
             these
             we
             are
             to
             speak
             in
             the
             next
             place
             ,
             viz
             of
             1.
             
             Places
             .
             2.
             
             Persons
             .
             3.
             
             Maintenance
             .
          
           
             1.
             
             For
             the
             place
             ,
             we
             finde
             it
             joyned
             with
             the
             day
             in
             several
             places
             ,
             Ye
             shall
             keep
             
             my
             Sabbaths
             ,
             and
             reverence
             my
             sanctuarie
             .
             Where
             the
             observation
             of
             the
             day
             is
             joyned
             with
             the
             reverence
             of
             the
             place
             in
             one
             verse
             making
             them
             thereby
             to
             be
             of
             
             one
             Nature
             .
             This
             should
             be
             observed
             by
             those
             men
             among
             us
             ,
             who
             are
             so
             strict
             and
             punctual
             about
             the
             day
             ,
             urging
             it
             even
             to
             Jewish
             superstition
             ,
             and
             yet
             are
             〈◊〉
             negligent
             of
             the
             place
             ,
             and
             prophane
             it
             most
             of
             all
             :
             when
             as
             it
             is
             most
             certain
             ,
             that
             the
             time
             and
             〈◊〉
             do
             
               pari
               passu
               ambulare
            
             ;
             and
             that
             there
             is
             no
             more
             ceremony
             in
             
             the
             one
             ,
             then
             in
             the
             other
             :
             but
             that
             both
             are
             of
             the
             like
             moral
             use
             ,
             and
             both
             alike
             capable
             
             of
             sanctification
             ;
             and
             the
             place
             the
             more
             capable
             of
             the
             two
             as
             a
             thing
             permanent
             ,
             whereas
             the
             time
             is
             transient
             .
          
           
             The
             day
             is
             the
             day
             of
             rest
             ,
             and
             when
             we
             hallow
             it
             ,
             it
             is
             called
             the
             Lords
             rest
             ;
             and
             the
             same
             name
             is
             given
             by
             God
             himself
             to
             the
             place
             ,
             when
             it
             is
             consecrated
             to
             him
             ,
             
               This
               is
               my
               rest
               for
               ever
               ,
               here
               will
               I
               dwell
               ,
               for
               I
               have
               a
               delight
               therein
               ,
            
             saith
             God
             of
             Sion
             :
             concerning
             which
             ,
             as
             the
             Apostles
             took
             order
             ,
             that
             the
             exteriour
             part
             of
             Gods
             worship
             
             should
             be
             performed
             decently
             and
             in
             order
             ,
             so
             also
             that
             the
             place
             of
             worship
             
             should
             not
             be
             prophaned
             ,
             but
             decently
             kept
             ,
             and
             reverently
             esteemed
             ,
             and
             therefore
             the
             Apostle
             reproves
             the
             Corinthians
             for
             their
             irreverent
             carriage
             in
             the
             place
             ,
             
               whereby
               they
               despised
               the
               Church
               of
               God
               ,
            
             *
             
               Have
               ye
               not
               houses
               to
               eat
               and
               drink
               in
               ?
               or
               despise
               〈◊〉
               the
               Church
               of
               God
               ?
            
             But
             if
             he
             had
             lived
             in
             these
             times
             ,
             what
             would
             he
             have
             said
             ,
             to
             see
             the
             〈◊〉
             of
             God
             ,
             and
             places
             of
             worship
             so
             highly
             prophaned
             and
             abused
             ,
             and
             so
             homely
             and
             poorly
             kept
             ,
             that
             the
             Table
             of
             the
             Lord
             ,
             where
             (
             as
             
               S.
               Chrysostome
            
             
             saith
             )
             
               Tremenda
               Dei
               mysteria
            
             ,
             the
             dreadful
             mysteries
             of
             God
             are
             celebrated
             ,
             looks
             more
             like
             an
             oyster
             board
             ,
             or
             a
             table
             to
             eat
             oysters
             on
             ,
             then
             the
             holy
             Table
             fit
             for
             Gods
             Sanctuary
             .
             This
             is
             so
             far
             from
             Pompa
             outward
             pomp
             (
             which
             is
             the
             extream
             that
             some
             men
             pretend
             to
             be
             against
             )
             that
             it
             comes
             far
             short
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             decency
             which
             is
             required
             in
             Gods
             house
             .
             This
             is
             a
             thing
             to
             be
             thought
             on
             ,
             and
             though
             it
             may
             seem
             to
             some
             not
             to
             be
             
               inter
               graviora
               legis
            
             ,
             yet
             I
             am
             sure
             it
             is
             not
             to
             be
             neglected
             ,
             as
             we
             see
             it
             is
             now
             adayes
             :
             for
             as
             by
             travelling
             ,
             working
             ,
             &c.
             we
             shew
             that
             we
             esteem
             not
             the
             day
             ,
             so
             the
             very
             walls
             and
             windows
             ,
             and
             other
             parts
             neglected
             ,
             shew
             we
             esteem
             not
             Gods
             sanctuary
             .
          
           
             Concerning
             the
             adorning
             of
             the
             house
             of
             God
             ,
             the
             Author
             (
             as
             here
             briefly
             )
             so
             more
             
             fully
             in
             other
             places
             expresseth
             himself
             .
             Serm.
             on
             
               Mark
               14
               4
               ,
               5
               ,
               6.
            
             page
             295.
             
             If
             oyntment
             might
             be
             spent
             on
             Aarons
             head
             under
             the
             Law
             ,
             seeing
             a
             greater
             then
             Aaron
             is
             here
             ,
             why
             not
             on
             his
             too
             ?
             I
             finde
             that
             neither
             under
             the
             Law
             ,
             he
             liked
             of
             their
             motion
             ,
             What
             should
             the
             Temple
             do
             with
             Cedar
             ?
             neither
             under
             the
             Gospel
             of
             theirs
             ,
             What
             should
             Christs
             head
             do
             with
             Nardus
             ?
             but
             that
             to
             his
             praise
             it
             is
             recorded
             in
             the
             old
             Testament
             that
             said
             ,
             
               Shall
               I
               dwell
               in
               my
               cieled
               house
               ,
               and
               the
               Ark
               of
               God
               remain
               
               under
               goats
               skins
               ?
            
             and
             she
             in
             the
             new
             ,
             that
             thought
             not
             her
             best
             ointment
             too
             good
             for
             Christs
             head
             ?
             Surely
             they
             in
             Egypt
             had
             their
             service
             of
             God
             ,
             it
             may
             be
             in
             a
             barn
             ,
             or
             in
             some
             other
             corner
             of
             an
             house
             ,
             yet
             when
             Moses
             moved
             a
             costly
             Tabernacle
             ,
             no
             man
             was
             found
             that
             once
             said
             ,
             our
             Fathers
             served
             God
             well
             enough
             without
             one
             ,
             
               ut
               quid
               perditio
               haec
            
             ?
             After
             that
             many
             Prophets
             and
             righteous
             men
             were
             well
             when
             they
             might
             worship
             before
             the
             Ark
             ;
             yet
             when
             Solomon
             moved
             a
             stately
             Temple
             ,
             never
             was
             any
             found
             that
             would
             grudge
             and
             say
             ,
             Why
             ,
             the
             Ark
             is
             enough
             ,
             I
             pray
             God
             we
             serve
             God
             no
             worse
             then
             they
             that
             knew
             nothing
             but
             a
             tent
             ,
             
               Ut
               quid
               perditio
               haec
            
             ?
             Onely
             in
             the
             dayes
             of
             the
             Gospel
             (
             which
             of
             all
             others
             least
             should
             )
             there
             steps
             up
             Judas
             ,
             and
             dareth
             to
             lay
             that
             against
             Christs
             Church
             ,
             that
             no
             man
             durst
             ever
             either
             against
             Moses
             Tent
             ,
             or
             Solomons
             Temple
             ,
             &c.
             
             In
             the
             same
             sermon
             a
             little
             before
             ,
             viz.
             page
             294
             ,
             The
             Scripures
             record
             (
             as
             a
             good
             work
             )
             that
             that
             was
             laid
             down
             at
             the
             Apostles
             feet
             ,
             no
             lesse
             then
             this
             that
             was
             laid
             on
             Christs
             own
             head
             .
             And
             in
             them
             Ananias
             a
             Church
             robber
             ,
             and
             Judas
             a
             Christ
             robber
             both
             in
             one
             case
             .
             Satan
             is
             said
             to
             have
             filled
             their
             hearts
             in
             that
             Act.
             And
             the
             like
             end
             came
             to
             both
             ,
             and
             both
             are
             good
             remembrances
             for
             them
             that
             seek
             and
             say
             ,
             as
             thy
             did
             :
             yea
             ,
             that
             would
             not
             be
             content
             to
             detain
             a
             part
             (
             Ananias
             and
             Judas
             went
             further
             )
             but
             would
             seize
             on
             all
             gladly
             ,
             if
             a
             gracious
             Lady
             *
             did
             not
             say
             ,
             sinite
             .
             In
             another
             Sermon
             on
             
               John
               2.
               19.
            
             page
             483.
             
             To
             reform
             Churches
             ,
             and
             then
             seek
             to
             dissolve
             them
             ,
             will
             be
             counted
             among
             the
             errours
             of
             our
             age
             .
             Christ
             was
             far
             from
             it
             ;
             he
             that
             would
             not
             see
             it
             abused
             ,
             would
             never
             endure
             to
             have
             it
             destroyed
             ,
             when
             he
             had
             reformed
             the
             abuses
             .
             After
             in
             the
             same
             Sermon
             ,
             page
             485.
             
             
               Solvite
               Templum
            
             ,
             is
             no
             Commandment
             (
             be
             sure
             )
             in
             no
             sence
             .
             He
             commands
             not
             any
             Temple
             ,
             not
             that
             they
             themselves
             meant
             to
             be
             destroyed
             .
             It
             were
             sacriledge
             ,
             that
             ,
             and
             no
             better
             :
             and
             sacriledge
             the
             Apostle
             ranks
             with
             Idolatry
             ,
             as
             being
             full
             out
             as
             evil
             ,
             if
             not
             worse
             then
             it
             .
             But
             indeed
             worse
             ;
             for
             what
             Idolatry
             but
             pollutes
             ,
             sacriledge
             pulls
             quite
             down
             ;
             and
             easier
             it
             is
             to
             new
             hallow
             a
             Temple
             polluted
             ,
             then
             to
             build
             a
             new
             one
             out
             of
             a
             heap
             of
             stones
             .
             And
             if
             to
             spoil
             a
             Church
             be
             sacriledge
             ,
             (
             as
             it
             is
             granted
             )
             yet
             that
             leaves
             somewhat
             ,
             at
             least
             the
             walls
             and
             roof
             (
             so
             it
             be
             not
             lead
             )
             to
             leave
             nothing
             ,
             but
             down
             with
             it
             ,
             is
             the
             cry
             of
             Edom
             ,
             the
             worst
             cry
             ,
             the
             worst
             sacriledge
             of
             all
             ,
             and
             never
             given
             in
             Charge
             to
             any
             (
             we
             may
             be
             sure
             .
             )
             For
             God
             himself
             said
             to
             David
             with
             his
             own
             mouth
             ,
             
               Whereas
               it
               was
               in
               thine
               heart
               to
               build
               me
               a
               house
               ,
               thou
               didst
               well
               ,
               that
               thou
               wast
               so
               minded
               .
            
             Didst
             well
             ?
             well
             done
             to
             think
             of
             building
             ?
             then
             
               e
               sensu
               contrario
            
             ,
             evil
             done
             to
             think
             of
             dissolving
             ,
             and
             that
             which
             is
             evil
             ,
             Christ
             will
             never
             enjoyn
             .
             Against
             destroying
             of
             Churches
             much
             more
             may
             be
             read
             in
             that
             Sermon
             ,
             where
             he
             〈◊〉
             ,
             that
             it
             is
             the
             proper
             work
             of
             a
             Pharisee
             to
             destroy
             Temples
             ,
             for
             to
             them
             it
             was
             spoken
             ,
             
               John
               2.
               19.
            
             and
             that
             to
             destroy
             the
             Temple
             is
             to
             kill
             Christ
             ,
             and
             that
             Christ
             (
             comparing
             his
             body
             to
             the
             Temple
             )
             his
             meaning
             was
             to
             shew
             ,
             he
             would
             have
             us
             to
             make
             account
             of
             the
             Temple
             ,
             and
             so
             to
             use
             it
             ,
             as
             we
             would
             his
             own
             
             
             very
             body
             ;
             and
             to
             be
             as
             far
             from
             destroying
             one
             ,
             as
             we
             would
             be
             of
             destroying
             the
             other
             ,
             &c.
             
          
           
             To
             erect
             and
             set
             up
             certain
             places
             for
             the
             exercise
             of
             the
             rites
             of
             Religion
             ,
             is
             derived
             from
             the
             instinct
             of
             nature
             ,
             and
             approved
             by
             God
             from
             the
             beginning
             .
             It
             begun
             not
             (
             as
             a
             learned
             man
             saith
             )
             with
             that
             Tabernacle
             or
             ambulatory
             Temple
             ,
             which
             
             Moses
             caused
             to
             be
             made
             by
             Gods
             appointment
             at
             Mount
             Sinai
             ,
             but
             was
             much
             more
             ancient
             .
             Noah
             built
             an
             Altar
             as
             soon
             as
             he
             came
             out
             of
             the
             Ark.
             Abraham
             ,
             〈◊〉
             ,
             and
             Jacob
             ,
             (
             wheresoever
             they
             came
             to
             pitch
             their
             tents
             )
             erected
             places
             for
             divine
             worship
             (
             that
             is
             Altars
             with
             their
             septs
             and
             enclosures
             )
             without
             any
             special
             appointing
             from
             God.
             To
             this
             purpose
             that
             profound
             and
             judicious
             
               Hooker
               ,
               Polit.
               lib.
               5.
               sect
               .
               11.
            
             saith
             ;
             That
             solemn
             duties
             of
             publick
             service
             to
             be
             done
             unto
             God
             ,
             must
             have
             their
             places
             set
             and
             prepared
             in
             such
             sort
             ,
             as
             beseemeth
             actions
             of
             such
             regard
             .
             Adam
             even
             during
             the
             space
             of
             his
             small
             continuance
             in
             Paradise
             ,
             
             had
             where
             to
             present
             himself
             before
             the
             Lord.
             Adams
             sons
             had
             out
             of
             Paradise
             
             in
             like
             sort
             ,
             whither
             to
             bring
             their
             sacrifices
             .
             The
             Patriarchs
             used
             Altars
             ,
             
             mountains
             and
             groves
             for
             the
             self
             same
             purpose
             .
             In
             the
             vast
             wildernesse
             when
             the
             
             
             people
             of
             God
             had
             themselves
             no
             setled
             habitation
             ,
             yet
             a
             moveable
             Tabernacle
             they
             
             were
             commanded
             to
             make
             .
             The
             like
             charge
             was
             given
             against
             the
             time
             they
             
             should
             come
             to
             settle
             themselves
             in
             the
             land
             which
             had
             been
             promised
             to
             their
             
             Fathers
             :
             
               You
               shall
               seek
               that
               place
               which
               the
               Lord
               your
               God
               shall
               chuse
               .
            
             
             
             When
             God
             had
             chosen
             Jerusalem
             ,
             and
             in
             Jerusalem
             Mount
             Moriah
             ,
             there
             to
             have
             his
             standing
             habitation
             made
             ,
             it
             was
             in
             the
             chiefest
             of
             Davids
             desires
             to
             have
             performed
             so
             good
             a
             work
             .
             His
             grief
             was
             no
             lesse
             that
             he
             could
             not
             have
             the
             honour
             to
             build
             God
             a
             Temple
             ,
             then
             their
             anger
             is
             at
             this
             day
             ,
             who
             bite
             asunder
             their
             own
             tongues
             with
             very
             wrath
             ,
             that
             they
             have
             not
             as
             yet
             the
             power
             to
             pull
             down
             the
             Temples
             which
             they
             never
             built
             ,
             and
             to
             level
             them
             with
             the
             ground
             .
             Thus
             and
             much
             more
             to
             this
             purpose
             ,
             that
             learned
             and
             devont
             man
             ,
             who
             amongst
             others
             learnedly
             handles
             the
             several
             points
             considerable
             in
             this
             subject
             :
             viz.
             the
             conveniency
             and
             necessity
             of
             having
             set
             places
             for
             publick
             worship
             ,
             the
             consecrating
             and
             dedicating
             of
             such
             places
             to
             God
             ,
             the
             honour
             and
             reverence
             due
             to
             them
             ,
             and
             the
             conveniency
             and
             fitnes
             of
             adorning
             them
             in
             the
             most
             sumptuous
             manner
             ,
             and
             that
             it
             savours
             nothing
             of
             Judaisme
             or
             superstition
             ,
             but
             becomes
             even
             the
             most
             spiritual
             times
             of
             the
             Gospel
             .
             
               Sect.
               11
               ,
               12
               ,
               13
               ,
               14
               ,
               15
               ,
               16
               ,
               17.
               
            
          
           
             The
             solemn
             dedication
             of
             Churches
             serves
             not
             onely
             to
             make
             them
             publick
             ,
             but
             further
             to
             surrender
             up
             that
             right
             which
             otherwise
             the
             founders
             might
             have
             in
             them
             ,
             and
             to
             make
             God
             himself
             the
             owner
             ,
             as
             that
             learned
             Author
             speaks
             ,
             
               Sect.
               12.
               p.
               204.
            
             
             I
             may
             adde
             ,
             that
             hence
             it
             is
             ,
             that
             not
             onely
             the
             Civil
             and
             Canon
             Laws
             ,
             but
             euen
             our
             Common
             Laws
             do
             account
             such
             places
             together
             with
             the
             Churches
             Patrimony
             ,
             and
             whatsoever
             is
             dedicated
             to
             God
             ,
             to
             be
             Gods
             right
             ,
             and
             that
             he
             is
             the
             sole
             Proprietor
             ,
             all
             humane
             propriety
             being
             extinguished
             by
             the
             consecration
             ,
             and
             that
             all
             that
             the
             Clergie
             have
             is
             
               usum
               fructuum
            
             ,
             as
             Administrators
             or
             Trustees
             from
             God
             ,
             who
             hath
             given
             them
             the
             use
             ,
             reserving
             the
             Dominion
             and
             right
             in
             himself
             .
             And
             therefore
             our
             Lawyers
             resolve
             ,
             that
             there
             is
             no
             Fee
             simple
             of
             a
             Church
             ,
             either
             in
             the
             Bishop
             ,
             Patron
             ,
             or
             Incumbent
             (
             though
             all
             other
             lands
             are
             resolved
             into
             a
             Fee
             simple
             ,
             which
             is
             in
             some
             or
             other
             )
             but
             there
             is
             a
             
               Quasi
               feudum
            
             in
             the
             Incumbent
             during
             life
             ,
             the
             Law
             gives
             him
             something
             like
             a
             Fee
             for
             life
             ,
             whereby
             he
             may
             sue
             for
             the
             rights
             of
             the
             Church
             ,
             but
             a
             proper
             Fee
             is
             in
             none
             but
             in
             God
             alone
             .
             Those
             that
             would
             see
             more
             of
             this
             subject
             ,
             may
             read
             among
             many
             other
             ,
             two
             learned
             Tracts
             ,
             by
             two
             reverend
             and
             learned
             men
             of
             this
             Church
             .
             The
             one
             an
             answer
             to
             a
             letter
             written
             at
             Oxford
             to
             
               Samuel
               Turner
            
             concerning
             the
             Church
             ,
             and
             the
             Revenues
             thereof
             .
             The
             other
             entituled
             ,
             CHURCH
             LANDS
             NOT
             TO
             BE
             SOLD
             .
             Among
             the
             Schoolmen
             ,
             
               Thom.
               2.
               2.
               q.
               91.
            
             and
             the
             Commentators
             on
             him
             .
             The
             Canonists
             
               in
               cap.
               sacrilegium
               17.
               q.
               4.
               
            
             The
             Summists
             
               verb.
               Sacrilegium
            
             .
             Especially
             
               Suarez
               de
               Religione
               ,
               lib.
               de
               Sacrilegio
               per
               totum
               .
            
             Thus
             briefly
             for
             the
             Places
             :
             now
             for
             the
             Person
             .
          
        
         
           
           
             CHAP.
             X.
             
          
           
             
               Of
               persons
               set
               apart
               for
               Gods
               service
               ,
               The
               mission
               ,
               choice
               ,
               the
               reverence
               due
               to
               them
               .
               The
               benefit
               received
               by
               them
               ,
               spiritual
               ,
               and
               temporal
               .
               Preservers
               of
               kingdoms
               .
               Humane
               laws
               and
               policies
               not
               sufficient
               ,
               without
               a
               teaching
               priest
               &c.
               examples
               in
               diverse
               monarchies
               and
               kingdoms
               .
            
          
           
             COncerning
             whom
             we
             know
             ,
             that
             God
             hath
             said
             of
             him
             ,
             that
             he
             is
             the
             messenger
             
             of
             the
             Lord
             of
             hosts
             ,
             he
             is
             appointed
             by
             God
             to
             stand
             between
             God
             
             and
             man
             ,
             and
             Saint
             Paul
             saith
             of
             himself
             and
             other
             ministers
             of
             God
             ,
             that
             they
             
             are
             the
             Ambassadors
             of
             Christ
             ,
             to
             deliver
             Gods
             message
             to
             men
             of
             all
             sorts
             ,
             aswell
             
             to
             the
             highest
             Prince
             ,
             as
             to
             the
             lowest
             of
             the
             people
             .
             They
             are
             sent
             with
             a
             commission
             ,
             they
             come
             not
             of
             themselves
             
               mittam
               te
            
             I
             will
             send
             thee
             saith
             God
             
             to
             Moses
             ,
             and
             
               vade
               ad
               populum
            
             ,
             go
             to
             the
             people
             ,
             saith
             God
             to
             Esay
             .
             And
             this
             
             custome
             of
             sending
             by
             commission
             was
             continued
             by
             Christ
             and
             his
             Apostles
             and
             by
             their
             successors
             in
             all
             ages
             of
             the
             Church
             .
             As
             my
             Father
             sent
             me
             ,
             so
             send
             I
             you
             saith
             Christ
             to
             his
             Apostles
             .
             And
             though
             God
             by
             the
             Prophet
             calleth
             these
             
             
             〈◊〉
             thus
             sent
             ,
             his
             own
             mouth
             ,
             and
             that
             the
             message
             they
             deliver
             to
             us
             ,
             is
             not
             〈◊〉
             own
             ,
             but
             Gods
             :
             yet
             it
             falleth
             out
             with
             them
             oft
             times
             ,
             as
             with
             the
             day
             and
             〈◊〉
             ,
             they
             are
             disesteemed
             and
             neglected
             .
          
           
             〈◊〉
             as
             in
             former
             times
             ,
             wicked
             Princes
             thought
             meanly
             of
             them
             ,
             as
             that
             to
             
             〈◊〉
             〈◊〉
             nothing
             ,
             but
             to
             burn
             in
             cense
             ,
             and
             make
             ready
             sacrifices
             :
             and
             〈◊〉
             〈◊〉
             appointed
             to
             their
             office
             the
             lowest
             of
             the
             people
             ,
             such
             as
             would
             fill
             their
             hands
             ,
             insomuch
             as
             the
             Priests
             office
             grew
             into
             contempt
             :
             in
             like
             〈◊〉
             
             there
             are
             now
             some
             ,
             that
             think
             the
             office
             of
             a
             minister
             of
             God
             to
             be
             nothing
             but
             the
             reading
             of
             a
             few
             prayers
             ,
             and
             going
             up
             into
             a
             pulpit
             ,
             and
             speaking
             there
             an
             hour
             ,
             which
             some
             do
             without
             sence
             or
             reason
             ,
             and
             without
             any
             reverence
             or
             regard
             to
             the
             dignity
             of
             the
             worke
             and
             high
             place
             to
             which
             they
             are
             called
             .
          
           
             Therefore
             God
             himself
             takes
             order
             for
             procuring
             the
             more
             honour
             to
             the
             calling
             (
             and
             that
             for
             the
             peoples
             good
             )
             that
             they
             shall
             not
             onely
             teach
             and
             instruct
             the
             people
             set
             Jacob
             to
             school
             ,
             and
             learn
             Israel
             his
             lesson
             ,
             but
             they
             shall
             teach
             even
             
             kings
             and
             princes
             themselves
             ;
             they
             must
             give
             Joshua
             his
             charge
             ,
             and
             the
             highest
             
             on
             earth
             must
             not
             〈◊〉
             to
             be
             directed
             and
             instructed
             by
             them
             in
             things
             concerning
             God
             and
             their
             own
             salvation
             .
             Princes
             have
             need
             of
             such
             to
             assist
             them
             ,
             as
             in
             other
             acts
             of
             government
             ,
             so
             especially
             in
             matters
             of
             religion
             ,
             and
             in
             particular
             for
             sanctifying
             the
             Lords
             day
             .
             They
             may
             by
             their
             statutes
             and
             penall
             laws
             enjoyne
             the
             external
             rest
             on
             that
             day
             ,
             but
             the
             works
             of
             sanctification
             ,
             wherein
             the
             celebration
             of
             the
             day
             chiefly
             consists
             ,
             are
             the
             proper
             work
             of
             the
             priest
             ,
             he
             it
             is
             that
             must
             teach
             the
             Laws
             of
             God
             which
             reach
             to
             the
             soul
             and
             inward
             man.
             It
             is
             the
             duty
             of
             Princes
             ,
             who
             are
             
               custodes
               utriusque
               tabulae
            
             ,
             keepers
             of
             both
             tables
             ,
             〈◊〉
             they
             cannot
             perform
             the
             work
             of
             sanctification
             themselves
             ,
             to
             take
             care
             that
             fit
             persons
             be
             provided
             and
             encouraged
             in
             this
             work
             .
             It
             s
             true
             ,
             if
             a
             Prince
             were
             onely
             (
             as
             the
             Heathen
             man
             said
             )
             
               Tanquam
               subulcus
            
             ,
             like
             a
             herdsman
             ,
             that
             keepeth
             cattel
             ,
             to
             take
             care
             of
             mens
             bodies
             ,
             and
             of
             their
             outward
             estate
             onely
             ,
             and
             that
             they
             wrong
             not
             one
             another
             by
             fraud
             or
             force
             ,
             and
             had
             no
             charge
             of
             mens
             souls
             ,
             nor
             of
             Religion
             ,
             he
             might
             neglect
             this
             work
             ,
             but
             seeing
             it
             is
             otherwise
             ,
             and
             that
             the
             care
             of
             the
             Church
             is
             committed
             to
             him
             ,
             and
             that
             the
             soul
             is
             the
             principal
             part
             ,
             therefore
             it
             his
             duty
             to
             see
             that
             fit
             and
             able
             persons
             be
             provided
             for
             this
             work
             ,
             such
             as
             may
             be
             
               Doctores
               Gentium
            
             ,
             Teachers
             of
             the
             Nations
             .
             Therefore
             God
             would
             not
             have
             such
             as
             were
             to
             do
             his
             work
             to
             be
             chosen
             
               ex
               tumultuario
               grege
            
             ,
             out
             of
             the
             common
             people
             ,
             hand
             over
             head
             ;
             but
             out
             of
             those
             that
             had
             been
             trained
             up
             in
             the
             knowledge
             of
             the
             Law
             ;
             for
             which
             purpose
             
             
             they
             had
             their
             several
             Schools
             or
             Universities
             ,
             as
             at
             *
             
               Kirjath-Sepher
               ,
               ‖
               Ramoth-Sophim
            
             ,
             and
             †
             Naioth
             .
             Nor
             were
             they
             to
             do
             Gods
             work
             till
             they
             were
             
             well
             studied
             and
             able
             ,
             to
             give
             reasons
             for
             that
             they
             did
             or
             said
             :
             by
             Gods
             own
             order
             they
             were
             under
             the
             law
             to
             be
             from
             thirty
             years
             old
             and
             upward
             to
             do
             the
             
             work
             in
             the
             Tabernacle
             of
             the
             congregation
             .
             
          
           
             And
             as
             good
             care
             was
             to
             be
             taken
             in
             the
             choice
             of
             them
             ,
             so
             ought
             there
             be
             as
             
             great
             in
             the
             cherishing
             and
             esteem
             of
             them
             .
             To
             esteem
             them
             very
             highly
             in
             love
             for
             their
             worke
             sake
             .
             As
             Saint
             Paul
             speaketh
             .
             We
             should
             receive
             them
             as
             Angels
             
             of
             God
             ,
             as
             the
             Galatians
             did
             Saint
             Paul
             ,
             and
             cleave
             to
             them
             ,
             as
             his
             Auditours
             did
             
             to
             him
             ;
             and
             use
             them
             as
             honorably
             and
             as
             with
             as
             much
             respect
             as
             Princes
             receive
             and
             entertain
             forreign
             Ambassadors
             :
             otherwise
             ,
             they
             will
             neither
             profit
             us
             ,
             we
             shall
             receive
             no
             benefit
             by
             them
             ,
             nor
             they
             be
             encouraged
             to
             go
             on
             cheerfully
             in
             their
             calling
             .
          
           
             Besides
             (
             which
             is
             worst
             of
             all
             )
             if
             we
             disesteem
             of
             them
             and
             despise
             them
             ,
             God
             will
             take
             it
             as
             an
             affront
             done
             to
             himself
             .
             He
             that
             despiseth
             you
             (
             saith
             Christ
             )
             despiseth
             
             me
             .
             It
             is
             a
             despight
             done
             to
             God
             ,
             not
             to
             the
             minister
             onely
             :
             and
             God
             will
             take
             it
             to
             heart
             and
             avenge
             his
             own
             quarrel
             .
             Corah
             and
             the
             rest
             that
             murmured
             against
             
             Gods
             servants
             ,
             felt
             his
             heavy
             indignation
             for
             it
             .
             
               Miriam
               (
               Moses
            
             own
             sister
             )
             was
             made
             a
             Leper
             for
             the
             like
             offence
             ,
             we
             see
             what
             became
             of
             them
             that
             
             scorned
             Elisha
             ,
             though
             their
             age
             might
             have
             pleaded
             some
             excuse
             for
             them
             .
             And
             (
             not
             to
             trouble
             you
             with
             many
             presidents
             )
             it
             is
             said
             of
             the
             Jews
             ,
             that
             they
             mocked
             the
             messengers
             of
             God
             and
             despised
             his
             words
             (
             how
             long
             ?
             )
             until
             the
             wrath
             of
             the
             Lord
             arose
             against
             his
             people
             ,
             till
             there
             was
             no
             remedy
             .
             
          
           
             But
             it
             is
             objected
             ,
             what
             if
             the
             minister
             be
             of
             bad
             life
             and
             conversation
             ?
             we
             finde
             
             that
             those
             that
             were
             polluted
             were
             put
             from
             the
             Priesthood
             .
             To
             this
             we
             answer
             ,
             many
             times
             it
             falls
             out
             that
             either
             for
             a
             small
             cause
             ,
             or
             sometime
             upon
             no
             just
             one
             ,
             the
             Minister
             may
             be
             accounted
             scandalous
             .
             If
             the
             offence
             be
             given
             really
             ,
             and
             that
             without
             hope
             of
             the
             parties
             reclaiming
             that
             gives
             it
             ,
             there
             is
             a
             legal
             course
             (
             yet
             with
             charity
             )
             to
             be
             taken
             against
             him
             ,
             the
             censures
             of
             the
             Church
             must
             be
             exercised
             against
             him
             ,
             but
             in
             the
             mean
             time
             ,
             we
             must
             carry
             a
             fair
             respect
             to
             them
             for
             his
             sake
             by
             whom
             they
             are
             sent
             ;
             for
             the
             word
             we
             hear
             of
             them
             is
             not
             the
             word
             of
             
             men
             ,
             but
             of
             God.
             Health
             is
             not
             refused
             though
             it
             come
             to
             us
             by
             the
             prescription
             
             of
             a
             sick
             man.
             Elias
             refused
             not
             his
             food
             ,
             though
             brought
             to
             him
             by
             Ravens
             .
             
             Nor
             was
             Christs
             almes
             one
             jote
             the
             worse
             ,
             though
             distributed
             by
             the
             hands
             of
             Judas
             .
          
           
             Indeed
             it
             cannot
             be
             〈◊〉
             that
             Gods
             intent
             was
             to
             have
             them
             all
             lights
             ,
             all
             
             holy
             ,
             for
             he
             brought
             them
             neer
             to
             himself
             ,
             and
             therefore
             are
             called
             men
             of
             God
             ,
             
             they
             should
             be
             like
             the
             Baptist
             burning
             and
             shining
             lights
             ;
             and
             if
             we
             well
             consider
             
             the
             work
             they
             are
             to
             undergo
             ,
             we
             shall
             finde
             they
             had
             need
             to
             be
             both
             holy
             and
             
             well
             qualified
             .
             
          
           
             1.
             
             They
             are
             to
             stand
             between
             the
             Lord
             and
             his
             people
             to
             ,
             shew
             them
             his
             word
             and
             what
             he
             required
             them
             to
             do
             .
             
          
           
             2.
             
             They
             are
             not
             onely
             to
             read
             it
             ,
             but
             to
             instruct
             them
             in
             it
             ,
             to
             make
             men
             wise
             
             to
             salvation
             ,
             and
             not
             onely
             the
             common
             people
             ,
             but
             the
             king
             also
             as
             was
             shewed
             
             before
             .
             
             
          
           
             3.
             
             They
             are
             to
             blesse
             the
             people
             in
             the
             name
             of
             the
             Lord.
             
             
          
           
             4.
             
             They
             are
             to
             offer
             prayers
             to
             God
             for
             them
             upon
             all
             occasions
             ,
             as
             1.
             
             In
             
             time
             of
             Pestilence
             ,
             when
             the
             plague
             raged
             among
             them
             .
             2.
             in
             time
             of
             war
             ,
             when
             the
             
             enemy
             threatened
             their
             destruction
             .
             3.
             
             In
             time
             of
             famine
             ,
             when
             the
             land
             yeelded
             
             not
             increase
             .
             4.
             
             In
             time
             of
             sicknes
             ,
             not
             onely
             for
             the
             life
             of
             the
             King
             or
             Prince
             ,
             
             bnt
             also
             when
             sicknesse
             laied
             hold
             on
             private
             men
             .
             And
             lastly
             .
             
             
          
           
             5.
             
             They
             wereto
             be
             instead
             of
             Captains
             ,
             to
             encourage
             the
             people
             (
             their
             souldiers
             )
             
             to
             fight
             manfully
             ,
             and
             to
             resist
             the
             assaults
             of
             the
             Devill
             ,
             their
             Ghostly
             enemy
             ,
             these
             and
             many
             other
             things
             belong
             to
             the
             priests
             function
             .
          
           
             Now
             (
             as
             the
             Apostle
             speaks
             )
             who
             is
             sufficient
             for
             these
             things
             ?
             surely
             if
             he
             that
             was
             so
             plentifully
             endued
             with
             the
             spirit
             of
             God
             doubted
             of
             his
             own
             sufficiency
             ,
             what
             may
             we
             in
             these
             times
             ?
             when
             many
             take
             liberty
             (
             without
             the
             emission
             the
             Apostle
             had
             )
             to
             themselves
             unsent
             to
             undertake
             this
             high
             calling
             ,
             certainly
             great
             care
             ought
             to
             be
             taken
             by
             those
             in
             authority
             ,
             especially
             by
             the
             Church
             
             governours
             that
             none
             should
             performe
             this
             office
             of
             themselves
             ,
             and
             that
             they
             who
             are
             ordained
             be
             able
             to
             undergo
             so
             great
             a
             work
             .
             For
             if
             they
             that
             fight
             against
             us
             were
             onely
             bodily
             enemies
             as
             French
             and
             Spaniards
             ,
             there
             were
             no
             such
             great
             need
             of
             such
             men
             :
             but
             seeing
             that
             (
             as
             the
             Apostle
             tells
             us
             )
             we
             are
             to
             fight
             a
             spiritual
             combat
             ,
             
             we
             must
             combat
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             therefore
             such
             are
             necessary
             as
             can
             oppose
             spiritual
             wickednes
             .
             such
             are
             
               Currus
               &
               Aurigae
               Israelis
            
             ,
             the
             charriots
             and
             horsemen
             
             of
             Israel
             who
             must
             beat
             back
             this
             spiritual
             host
             .
             The
             holy
             Ghost
             hath
             left
             it
             upon
             record
             ,
             that
             the
             life
             of
             〈◊〉
             the
             priest
             ;
             and
             his
             wisdom
             were
             the
             means
             to
             keep
             both
             
             king
             and
             people
             from
             Idolatry
             ,
             and
             consequently
             the
             whole
             kingdom
             from
             destruction
             .
             
             And
             as
             the
             〈◊〉
             tells
             us
             ,
             that
             in
             his
             time
             ,
             the
             want
             of
             knowledge
             brought
             the
             foundations
             of
             the
             earth
             (
             both
             of
             Church
             and
             commonwealth
             )
             out
             of
             frame
             :
             al
             humane
             laws
             were
             defective
             .
             So
             (
             as
             the
             wise
             man
             speaketh
             )
             it
             is
             wisdome
             and
             knowledge
             
             of
             Gods
             law
             ,
             which
             is
             to
             be
             sought
             at
             the
             priests
             mouth
             that
             doth
             
               servare
               gregem
               ab
               interitu
            
             ,
             preserve
             the
             people
             from
             perishing
             .
             And
             where
             there
             is
             no
             vision
             ,
             
             the
             people
             decay
             .
             For
             if
             we
             will
             look
             backward
             into
             the
             estate
             of
             mighty
             commonwealthes
             ,
             we
             shall
             finde
             ,
             ,
             that
             (
             though
             the
             wisdome
             and
             policy
             of
             them
             have
             been
             great
             )
             for
             want
             of
             Prophets
             and
             priests
             to
             reclaim
             the
             vices
             of
             the
             soul
             ,
             they
             have
             all
             fallen
             to
             decay
             .
             As
             fi
             st
             in
             the
             Assyrian
             monarchy
             ,
             what
             was
             the
             ruin
             of
             it
             ,
             but
             Gluttony
             and
             intemperance
             which
             brought
             diseased
             bodies
             and
             weaknes
             ,
             
             and
             Adultery
             ,
             which
             bred
             bastardslip
             (
             as
             the
             prophet
             speaks
             )
             and
             mingling
             of
             kindreds
             ,
             where
             by
             the
             Empire
             was
             translated
             out
             of
             the
             right
             line
             ,
             and
             so
             ruined
             :
             and
             all
             this
             for
             want
             of
             good
             instruction
             .
          
           
             Again
             ,
             looke
             into
             the
             〈◊〉
             monarchy
             ,
             and
             you
             shall
             see
             ,
             that
             Idlenes
             ,
             neglect
             of
             tillage
             ,
             mechanick
             arts
             and
             merchandise
             (
             every
             one
             thereby
             becoming
             〈◊〉
             a
             gentleman
             )
             caused
             the
             ruin
             of
             that
             Empire
             .
             Nor
             did
             the
             Grecian
             Monarchy
             come
             to
             its
             period
             ,
             till
             Alexander
             for
             want
             of
             knowing
             God
             ,
             would
             himself
             be
             reputed
             a
             God
             ,
             and
             till
             his
             successours
             fell
             to
             covetousnesse
             ;
             whereby
             a
             needles
             dearth
             fell
             upon
             it
             ,
             and
             the
             greater
             began
             to
             oppresse
             the
             inferiour
             ,
             and
             the
             Prince
             to
             burthen
             his
             subjects
             .
          
           
             And
             Lastly
             ,
             the
             Roman
             ,
             Monarchy
             came
             to
             that
             we
             see
             it
             is
             at
             this
             day
             ,
             from
             the
             most
             flourishing
             of
             all
             the
             former
             ,
             by
             their
             own
             pride
             ,
             envy
             ,
             emulation
             ,
             and
             heart-burning
             .
          
           
             And
             these
             miseries
             befel
             al
             these
             four
             Monarchies
             by
             reason
             of
             these
             vices
             ,
             which
             the
             laws
             of
             God
             would
             not
             have
             suffered
             ,
             if
             there
             had
             been
             any
             to
             teach
             them
             ,
             and
             the
             laws
             of
             the
             Heathen
             could
             not
             correct
             .
          
           
             If
             we
             come
             to
             our
             own
             nation
             in
             the
             time
             of
             the
             Brittains
             ,
             the
             often
             and
             frequent
             wrongs
             and
             injuries
             of
             great
             persons
             ,
             the
             perverting
             of
             the
             Laws
             ,
             which
             were
             made
             to
             be
             Cobwebs
             to
             catch
             onely
             the
             small
             flies
             ,
             while
             the
             great
             ones
             break
             through
             .
             The
             Corruptions
             of
             Lawyers
             ,
             maintaining
             causes
             and
             suits
             for
             their
             fee
             ,
             by
             which
             the
             land
             was
             overrun
             with
             oppression
             ,
             (
             Gods
             law
             being
             not
             heard
             in
             the
             mean
             time
             )
             brought
             destruction
             upon
             the
             land
             .
          
           
             Nor
             is
             it
             possible
             by
             any
             Act
             of
             Parliament
             ,
             Law
             or
             Statute
             ,
             to
             provide
             or
             take
             ,
             order
             that
             a
             man
             shall
             not
             be
             covetous
             ,
             or
             that
             there
             be
             no
             Idlenesse
             ,
             Ryot
             ,
             Pride
             ,
             Envy
             ,
             or
             the
             like
             sins
             in
             the
             soul
             ,
             though
             these
             (
             as
             is
             said
             )
             were
             the
             chief
             causes
             that
             these
             Monarchies
             and
             other
             Countryes
             came
             to
             destruction
             .
             For
             Sobriety
             and
             all
             vertues
             must
             be
             begotten
             in
             the
             minde
             ,
             and
             that
             by
             such
             persons
             ,
             as
             shall
             be
             able
             to
             reach
             and
             instill
             them
             out
             of
             the
             Law
             of
             God
             ,
             otherwise
             politick
             justice
             will
             never
             continue
             among
             men
             .
             Civil
             Acts
             are
             of
             no
             force
             ,
             except
             Religion
             be
             joyned
             with
             them
             .
          
           
             We
             read
             ,
             that
             in
             the
             time
             of
             the
             Judges
             ,
             every
             man
             did
             that
             which
             was
             good
             
             in
             his
             own
             eyes
             ,
             Men
             could
             assure
             themselves
             of
             nothing
             they
             possessed
             .
             Six
             hundred
             men
             of
             Dan
             came
             into
             Micahs
             house
             ,
             and
             took
             away
             his
             graven
             Image
             ,
             his
             Ephod
             ,
             his
             molten
             Image
             ,
             his
             Teraphim
             ,
             and
             his
             Priest.
             And
             in
             the
             next
             Chapter
             ,
             what
             an
             unheard
             of
             example
             of
             lust
             have
             we
             ?
             and
             all
             this
             is
             attributed
             to
             the
             want
             
             of
             knowledge
             of
             Gods
             Law
             in
             those
             dayes
             .
             And
             when
             the
             Priesthood
             was
             setled
             ,
             and
             they
             had
             a
             Judge
             ,
             yet
             the
             Children
             of
             Israel
             were
             brought
             under
             the
             yoak
             of
             
             the
             Philistins
             because
             that
             calling
             was
             corrupted
             by
             Hophni
             and
             Phinees
             the
             sons
             of
             Eli.
             
          
           
             In
             the
             time
             of
             the
             kings
             of
             Israel
             ,
             when
             that
             kingdome
             had
             been
             diverse
             years
             
             
             without
             the
             true
             God
             ,
             and
             without
             the
             Priest
             to
             teach
             the
             law
             ,
             in
             no
             nation
             can
             be
             found
             seaven
             such
             notable
             changes
             in
             so
             short
             a
             time
             ,
             as
             you
             may
             read
             in
             the
             
             book
             of
             the
             kings
             :
             and
             this
             was
             ascribed
             to
             the
             want
             of
             the
             priest
             ,
             and
             the
             Law
             of
             God.
             Therefore
             it
             was
             before
             that
             time
             the
             wish
             and
             desire
             of
             Moses
             ,
             that
             all
             the
             Lords
             people
             were
             prophets
             ,
             and
             that
             the
             Lord
             would
             put
             his
             spirit
             up-them
             .
             
             And
             this
             was
             the
             desire
             of
             Saint
             Paul
             too
             ,
             that
             they
             could
             speak
             all
             with
             
             tongues
             ,
             but
             rather
             that
             all
             al
             could
             prophecie
             .
             we
             see
             by
             experience
             ,
             that
             our
             adversaries
             take
             occasion
             to
             invade
             us
             in
             those
             places
             ,
             where
             the
             people
             are
             least
             instructed
             ,
             and
             most
             ignorant
             in
             the
             word
             of
             God.
             All
             manner
             of
             sinne
             most
             aboundeth
             ,
             where
             least
             care
             is
             taken
             for
             their
             instruction
             in
             the
             wayes
             of
             God
             and
             the
             knowledge
             of
             his
             Laws
             .
             It
             is
             our
             shame
             therefore
             ,
             that
             we
             take
             no
             better
             course
             for
             the
             increase
             and
             propagation
             of
             it
             to
             posterity
             ,
             but
             that
             our
             children
             are
             nouzled
             up
             in
             ignorance
             .
             We
             are
             many
             of
             us
             of
             king
             Ezechias
             minde
             :
             let
             there
             be
             peace
             
             and
             truth
             in
             our
             dayes
             .
             Our
             care
             reacheth
             no
             further
             then
             our
             own
             time
             in
             point
             
             of
             religion
             ,
             and
             it
             were
             well
             if
             we
             had
             so
             much
             ,
             though
             in
             other
             things
             our
             care
             extends
             to
             posterity
             ,
             Whatsoever
             order
             is
             taken
             in
             government
             ,
             no
             doubt
             but
             this
             will
             appear
             ,
             the
             that
             Civil
             and
             temporal
             laws
             of
             the
             land
             would
             be
             better
             observed
             and
             kept
             ,
             if
             better
             order
             were
             taken
             for
             observing
             the
             spiritual
             law
             ,
             the
             Law
             of
             God
             ,
             and
             encouraging
             those
             that
             are
             to
             teach
             and
             instruct
             men
             in
             this
             law
             .
             Thus
             much
             for
             the
             persons
             .
          
        
         
           
             CHAP.
             XI
             .
          
           
             
               Of
               maintenance
               for
               such
               as
               attend
               at
               the
               altar
               .
               Schools
               and
               Colledges
               ,
               seminaries
               of
               the
               Church
               .
               The
               ancient
               use
               of
               them
               among
               the
               Jews
               ,
               when
               they
               were
               in
               Egypt
               ,
               and
               afterward
               in
               Canaan
               .
               In
               the
               primitive
               Church
               .
               care
               to
               be
               taken
               against
               admitting
               novices
               or
               young
               men
               into
               the
               sacred
               calling
               .
               Maintenance
               due
               by
               the
               ordinance
               of
               Christ
               is
               .
               1.
               
               〈◊〉
               .
               Reasons
               that
               the
               tenth
               is
               still
               due
               under
               the
               Gospel
               ,
               to
               the
               priesthood
               of
               Christ.
               Addition
               27.
               
               About
               tythes
               .
               That
               the
               tenth
               part
               was
               sacred
               to
               God
               from
               the
               beginning
               by
               positive
               divine
               law
               obliging
               all
               mankinde
               ,
               and
               still
               in
               force
               .
               The
               law
               of
               nature
               dictates
               not
               the
               proportion
               .
               Humane
               laws
               and
               customs
               about
               the
               
                 modus
                 decimandi
              
               to
               be
               followed
               ,
               provided
               that
               they
               give
               not
               lesse
               then
               the
               true
               value
               of
               the
               tenth
               ,
               if
               otherwise
               they
               are
               void
               .
               2.
               oblations
               alwayes
               in
               use
               in
               the
               Church
               .
               Addition
               28.
               
               About
               〈◊〉
               ,
               some
               may
               be
               due
               and
               limited
               ,
               by
               law
               ,
               customs
               ,
               contract
               ,
               or
               necessity
               of
               the
               Church
               ,
               others
               voluntary
               and
               free
               .
               No
               power
               in
               the
               Magistrate
               to
               alienate
               things
               dedicated
               to
               God.
               
            
          
           
             The
             last
             is
             ,
             that
             sufficient
             means
             may
             be
             appointed
             for
             the
             maintenance
             of
             such
             
             persons
             whereof
             we
             have
             spoken
             ,
             that
             spend
             their
             dayes
             in
             the
             ministry
             of
             the
             Gospel
             and
             delivering
             the
             Oracles
             of
             God
             unto
             us
             .
             And
             because
             they
             must
             be
             fitted
             by
             education
             and
             study
             for
             that
             service
             ,
             therefore
             the
             institution
             of
             Schools
             and
             colledges
             (
             as
             seminaries
             of
             knowledge
             divine
             and
             humane
             )
             is
             necessary
             .
             And
             which
             we
             finde
             to
             have
             been
             anciently
             among
             the
             people
             of
             God
             ,
             when
             the
             worship
             of
             God
             〈◊〉
             to
             be
             in
             one
             family
             ,
             after
             Jacobs
             posterity
             was
             multiplied
             into
             a
             people
             in
             Egypt
             ,
             we
             read
             of
             Ethan
             the
             Ezrahite
             ,
             and
             
               Heman
               ,
               Chalcol
            
             ,
             and
             Darda
             ,
             
             four
             men
             famous
             for
             learning
             ,
             knowledge
             and
             wisdom
             ,
             four
             great
             philosophers
             ;
             for
             it
             is
             said
             of
             Solomon
             ,
             that
             his
             wisdom
             excelled
             the
             wisdom
             of
             the
             East
             ,
             that
             is
             ,
             the
             Arabian
             Philosophers
             ,
             and
             the
             wisdom
             of
             Egypt
             ,
             and
             that
             he
             was
             wiser
             then
             all
             men
             ,
             even
             then
             〈◊〉
             the
             Ezrahite
             ,
             
               Heman
               ,
               Chalcol
            
             and
             Darda
             .
             Now
             we
             may
             read
             in
             〈◊〉
             Cron.
             2.
             5.
             that
             those
             four
             were
             the
             sons
             of
             Zerah
             ,
             one
             of
             the
             sons
             of
             〈◊〉
             
             by
             Thamar
             .
             And
             as
             they
             were
             men
             famous
             while
             they
             lived
             in
             Egypt
             ,
             so
             
             Moses
             who
             brought
             them
             out
             of
             the
             Egyptian
             〈◊〉
             ,
             was
             learned
             in
             all
             the
             learning
             of
             the
             Egyptians
             .
             Now
             the
             learning
             of
             the
             Egyptians
             consisted
             ,
             as
             in
             other
             parts
             of
             Philosophie
             ,
             so
             chiefly
             in
             the
             Mathematicks
             ,
             especially
             in
             Astronomy
             ,
             as
             we
             may
             read
             in
             the
             most
             ancient
             records
             of
             Pagan
             antiquities
             ,
             and
             therefore
             was
             no
             doubt
             well
             skilld
             in
             these
             sciences
             .
             After
             they
             were
             come
             out
             of
             Egypt
             ,
             when
             they
             came
             to
             settle
             in
             Canaan
             ,
             they
             came
             to
             Debir
             ,
             a
             city
             which
             was
             formerly
             called
             
               Kiriath
               Sepher
               ,
               civitas
               〈◊〉
            
             ,
             the
             city
             of
             learning
             ;
             the
             Chaldee
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               〈◊〉
               bibliothecarum
            
             ,
             the
             citie
             of
             books
             or
             libraries
             :
             Zenophon
             makes
             it
             a
             Gymnasium
             ,
             or
             Academie
             of
             the
             Phaenicians
             .
             In
             after
             times
             we
             finde
             that
             there
             were
             studies
             and
             chambers
             about
             the
             Sanctuary
             ,
             for
             those
             that
             were
             educated
             for
             the
             work
             of
             the
             Sanctuary
             ;
             such
             a
             place
             had
             Samuel
             in
             Elies
             time
             ;
             
             and
             after
             this
             there
             was
             
               familia
               Prophetarum
            
             ,
             a
             company
             of
             Prophets
             ,
             who
             had
             the
             first
             colledge
             we
             read
             of
             ,
             where
             the
             Philistims
             lay
             in
             Garrison
             ,
             &c.
             yet
             had
             they
             the
             Prophets
             and
             Students
             in
             such
             〈◊〉
             ,
             that
             they
             passed
             to
             and
             fro
             by
             them
             and
             never
             did
             them
             any
             damage
             .
          
           
             Samuel
             himself
             also
             was
             such
             a
             friend
             to
             them
             ,
             that
             he
             built
             Naioth
             in
             Ramah
             
             (
             the
             beauty
             of
             Ramah
             )
             a
             Colledge
             for
             the
             sons
             of
             the
             Prophets
             ,
             which
             continued
             
             a
             long
             time
             .
             We
             reade
             that
             the
             Prophet
             Elisha
             had
             many
             of
             the
             children
             of
             the
             Prophets
             daily
             sitting
             before
             him
             ,
             and
             the
             very
             ceremony
             of
             Elisha's
             serving
             Elias
             by
             pouring
             water
             on
             his
             hands
             is
             not
             omitted
             .
             We
             read
             also
             of
             〈◊〉
             
             the
             Prophetesse
             ,
             who
             dwelt
             at
             Jerusalem
             in
             the
             Colledge
             ,
             a
             place
             ,
             as
             many
             think
             ,
             for
             Students
             of
             the
             Law
             of
             God.
             And
             in
             the
             time
             of
             the
             captivity
             Daniel
             and
             his
             fellows
             excelled
             in
             learning
             and
             wisdom
             when
             they
             were
             at
             Babylon
             .
             Afterward
             there
             was
             the
             
               magna
               Synagoga
            
             which
             was
             called
             Sanhedrim
             by
             the
             Hebrew
             word
             .
             After
             that
             (
             as
             
               Philo
               Judeus
            
             relateth
             )
             there
             were
             Schools
             at
             Alexandria
             
             in
             Egypt
             .
             And
             that
             there
             were
             Schools
             and
             Colledges
             at
             Jerusalem
             ,
             (
             if
             any
             man
             could
             doubt
             that
             such
             a
             great
             and
             populous
             City
             should
             be
             without
             them
             )
             may
             appear
             
             by
             diverse
             places
             ,
             where
             we
             read
             of
             wise
             men
             ,
             Scribes
             ,
             and
             Doctors
             of
             the
             Law
             ,
             
             Counsellers
             ,
             &c.
             who
             must
             needs
             have
             some
             places
             ,
             where
             they
             studied
             the
             Law
             ,
             
             and
             heard
             it
             expounded
             ,
             &c.
             
             Besides
             it
             was
             the
             command
             of
             S.
             Paul
             to
             Timothy
             ,
             that
             he
             should
             be
             conversant
             in
             the
             study
             of
             those
             things
             which
             he
             prescribed
             him
             ,
             which
             he
             could
             not
             do
             ,
             if
             there
             had
             not
             been
             places
             to
             study
             in
             .
             And
             his
             approbation
             of
             such
             places
             ,
             he
             shewed
             ,
             when
             he
             disputed
             daily
             in
             the
             School
             of
             one
             
               Tyrannus
               ,
               Acts
            
             19.
             9.
             
             Such
             places
             then
             have
             alwayes
             been
             ,
             and
             that
             not
             onely
             for
             the
             studie
             of
             Religion
             and
             the
             Laws
             of
             God
             ;
             but
             also
             of
             humanity
             and
             the
             liberal
             Arts.
             
          
           
             And
             as
             there
             were
             Schools
             ,
             so
             no
             doubt
             there
             were
             Guides
             ,
             such
             as
             should
             instruct
             them
             .
             In
             the
             time
             of
             the
             Gospel
             Gamaliel
             was
             a
             Doctor
             of
             the
             Law.
             And
             
             not
             onely
             Guides
             for
             Divinity
             ,
             but
             Tutors
             too
             for
             the
             Encyclia
             ,
             that
             learning
             which
             comprehendeth
             the
             liberal
             Sciences
             :
             such
             as
             was
             Moses
             learning
             ,
             and
             the
             learning
             of
             
             Solomon
             .
             For
             (
             whatsoever
             some
             men
             account
             of
             that
             which
             they
             call
             prophane
             
             learning
             )
             none
             can
             be
             fitter
             to
             enter
             upon
             the
             sacred
             mysteries
             of
             Divinity
             ,
             then
             they
             which
             have
             been
             first
             well
             instructed
             and
             grounded
             in
             the
             general
             learning
             and
             knowledge
             of
             the
             Arts.
             
          
           
             Nor
             is
             it
             fit
             that
             young
             men
             should
             leave
             their
             studies
             ,
             as
             soon
             as
             they
             be
             a
             little
             initiated
             in
             Divinity
             (
             as
             many
             now
             adayes
             do
             )
             but
             rather
             stay
             till
             they
             have
             years
             and
             be
             well
             grounded
             .
             God
             (
             as
             is
             said
             before
             )
             would
             have
             none
             admitted
             to
             serve
             in
             the
             Tabernacle
             of
             the
             Congregation
             ,
             but
             from
             thirty
             years
             old
             and
             upward
             .
             And
             
               S.
               Paul
            
             exhorts
             Timothy
             not
             to
             admit
             young
             novices
             to
             
             the
             sacred
             calling
             of
             dispensing
             the
             mysteries
             of
             Christ.
             There
             are
             in
             Scripture
             
             as
             S.
             Peter
             speaks
             ,
             some
             things
             hard
             to
             be
             understood
             ,
             which
             they
             that
             are
             unlearned
             
             are
             ready
             to
             wrest
             .
             Christ
             was
             long
             among
             his
             Disciples
             ,
             yet
             they
             were
             
             to
             seck
             in
             some
             things
             .
             And
             therefore
             I
             say
             ;
             as
             the
             Prophet
             in
             another
             case
             ,
             they
             ought
             not
             to
             go
             out
             in
             haste
             ,
             but
             remain
             at
             their
             studies
             ,
             till
             by
             the
             help
             of
             their
             
             Guides
             ,
             their
             own
             industry
             ,
             and
             Gods
             blessing
             ,
             they
             be
             able
             to
             teach
             others
             ;
             and
             have
             approved
             themselves
             workmen
             that
             need
             not
             to
             be
             ashamed
             ,
             rightly
             dividing
             
             the
             word
             of
             truth
             ,
             and
             then
             
               sacri
               sunto
            
             ,
             let
             such
             in
             the
             name
             of
             God
             be
             ordained
             and
             go
             boldly
             about
             the
             Lords
             work
             .
          
           
             Now
             as
             there
             must
             be
             Schools
             of
             learning
             to
             fit
             men
             for
             this
             sacred
             calling
             ,
             so
             there
             ought
             to
             be
             maintenance
             provided
             for
             them
             ,
             for
             the
             Apostle
             saith
             ,
             that
             as
             the
             Priests
             that
             served
             at
             the
             Altar
             ,
             lived
             of
             the
             Altar
             ;
             so
             they
             that
             
             now
             preach
             the
             Gospel
             should
             live
             of
             the
             Gospel
             .
             And
             this
             by
             special
             ordinance
             of
             Christ
             ,
             who
             hath
             so
             appointed
             ,
             and
             the
             Apostles
             reason
             taken
             from
             the
             maintenance
             of
             the
             Priests
             that
             served
             at
             the
             Altar
             ,
             shewes
             ,
             that
             the
             same
             proportion
             of
             a
             tenth
             part
             ,
             which
             was
             paid
             then
             to
             the
             Levites
             and
             Priests
             under
             the
             Law
             ,
             is
             still
             due
             to
             the
             Priesthood
             ,
             and
             Ministery
             of
             the
             Gospel
             ;
             
             and
             the
             Commandement
             for
             tythes
             extends
             to
             both
             :
             besides
             the
             Apostle
             reasoneth
             ,
             
             that
             he
             which
             labours
             for
             others
             ,
             ought
             to
             eat
             the
             fruit
             of
             his
             labours
             ,
             and
             be
             maintained
             by
             them
             who
             reap
             the
             benefit
             of
             his
             labours
             .
             He
             proves
             it
             from
             the
             bruit
             creatures
             ;
             
               the
               mouth
               of
               the
               ox
               must
               not
               be
               muzled
               that
               treadeth
               out
               the
               corn
               :
            
             he
             proves
             further
             from
             men
             of
             secular
             callings
             ,
             whether
             in
             time
             of
             war
             or
             peace
             .
             
               The
               souldier
               goes
               not
               to
               warfare
               at
               his
               own
               charge
               ,
               nor
               doth
               the
               husbandman
               feed
               his
               flock
               ,
               or
               plant
               ,
               or
               sowe
               ,
               but
               in
               hope
               to
               reap
               the
               fruit
               of
               his
               pains
            
             ;
             from
             whence
             he
             infers
             ,
             that
             the
             spiritual
             husbandman
             that
             soweth
             spiritual
             things
             to
             others
             ,
             ought
             to
             partake
             of
             their
             harvest
             in
             temporall
             things
             for
             whose
             good
             he
             labours
             .
          
           
             Now
             this
             maintenance
             if
             any
             ask
             what
             it
             is
             ,
             I
             answer
             ,
             that
             now
             as
             alwayes
             heretofore
             from
             the
             beginning
             ,
             it
             consisted
             of
             something
             certain
             ,
             and
             something
             free
             and
             voluntary
             .
             The
             certain
             maintenance
             is
             tythes
             .
             The
             voluntary
             ,
             oblations
             :
             we
             finde
             in
             Nehemiah
             ,
             when
             they
             entred
             into
             a
             vow
             and
             Covenant
             to
             keep
             the
             
             law
             after
             their
             return
             from
             captivity
             ,
             that
             both
             these
             were
             part
             of
             that
             Covenant
             ,
             viz.
             Tenths
             and
             oblations
             ,
             which
             they
             bound
             themselves
             to
             pay
             for
             the
             service
             of
             Gods
             house
             .
          
           
             For
             tythes
             ,
             as
             the
             seventh
             part
             of
             our
             time
             ,
             so
             at
             least
             the
             tenth
             part
             of
             our
             increase
             
             is
             due
             to
             God.
             Reasons
             .
             
          
           
             1.
             
             From
             the
             annexing
             of
             tythes
             to
             the
             Priesthood
             of
             Christ
             ,
             typified
             by
             Melchizedech
             ,
             to
             whom
             Abraham
             paid
             tythes
             after
             his
             victory
             over
             the
             kings
             .
             Gen.
             14.
             20.
             
             
             This
             Melchizedech
             was
             a
             type
             of
             Christ
             ,
             as
             the
             Author
             to
             the
             Hebrews
             shews
             ;
             
               for
               he
               is
               a
               Priest
               for
               ever
               after
               the
               order
               of
               Melchizedech
               :
            
             and
             from
             Melchizedechs
             receiving
             tythes
             of
             Abraham
             ,
             the
             Apostle
             infers
             the
             excellency
             of
             Christs
             Priesthood
             above
             the
             Levitical
             ,
             both
             because
             Abraham
             himself
             ,
             from
             whom
             Levi
             〈◊〉
             ,
             paid
             him
             tythes
             ,
             and
             was
             blessed
             by
             him
             ,
             and
             because
             the
             Levitical
             Priests
             that
             received
             tythes
             were
             subject
             to
             death
             ,
             
               but
               here
               a
               high
               Priest
               receives
               tythes
               ,
               who
            
             
             
               lives
               for
               ever
            
             .
             In
             all
             which
             discourse
             it
             is
             supposed
             and
             taken
             for
             granted
             ,
             that
             tythes
             are
             annexed
             to
             Christs
             Priesthood
             ,
             otherwise
             the
             whole
             reasoning
             were
             impertinent
             and
             to
             no
             purpose
             .
             Now
             if
             they
             be
             due
             to
             our
             high
             Priest
             who
             lives
             for
             ever
             ,
             no
             question
             but
             the
             Priests
             and
             ministers
             of
             the
             Gospel
             ,
             whom
             he
             hath
             made
             his
             Stewards
             ,
             and
             whom
             he
             hath
             sent
             as
             his
             father
             sent
             him
             ,
             ought
             in
             his
             right
             to
             receive
             ,
             and
             to
             them
             the
             people
             ought
             to
             pay
             their
             tythes
             ,
             as
             to
             Christ
             ,
             to
             whom
             they
             belong
             :
             for
             Christ
             having
             ordained
             a
             maintenance
             for
             the
             Ministers
             
             of
             the
             Gospel
             ,
             and
             no
             other
             certain
             maintenance
             being
             specified
             ,
             it
             can
             be
             no
             other
             then
             this
             of
             tythes
             .
          
           
             2.
             
             Jacobs
             promise
             long
             before
             the
             law
             ,
             to
             give
             tythes
             to
             God
             of
             all
             he
             possest
             ,
             compared
             with
             Abrahams
             practise
             before
             ,
             and
             the
             Apostles
             rule
             ,
             that
             the
             labourer
             
             is
             worthy
             of
             his
             wages
             ,
             with
             the
             perpetual
             practise
             of
             the
             Church
             (
             the
             best
             expositor
             
             of
             the
             Law
             )
             shew
             this
             duty
             to
             be
             moral
             and
             perpetual
             .
          
           
             3.
             
             The
             chief
             and
             principal
             reason
             why
             God
             reserved
             the
             tenth
             for
             himself
             ,
             and
             gave
             it
             to
             those
             that
             served
             at
             the
             Altar
             ,
             is
             moral
             and
             perpetual
             ;
             For
             he
             reserved
             the
             tenth
             to
             himself
             ,
             
               in
               signum
               universalis
               Dominii
            
             ,
             as
             an
             acknowledgement
             of
             that
             
             all
             we
             have
             is
             his
             ,
             and
             he
             gave
             it
             to
             the
             Priests
             and
             Levites
             for
             their
             service
             in
             
             the
             Tabernacle
             .
             Now
             ,
             God
             is
             no
             lesse
             Lord
             of
             the
             world
             now
             ,
             then
             〈◊〉
             ,
             and
             he
             hath
             a
             service
             and
             worship
             to
             be
             performed
             and
             maintained
             still
             ;
             and
             therefore
             that
             proportion
             which
             God
             himself
             thought
             〈◊〉
             in
             his
             wisdom
             ought
             to
             continue
             still
             ,
             especially
             there
             being
             nothing
             in
             it
             peculiar
             to
             the
             Jews
             ,
             nor
             any
             typical
             ceremonie
             in
             that
             number
             ,
             which
             should
             make
             it
             void
             by
             the
             coming
             of
             Christ.
             
          
           
             4.
             
             Lastly
             ,
             by
             Christs
             speech
             to
             the
             Scribes
             and
             Pharisees
             ,
             about
             tything
             mint
             and
             cummin
             ,
             and
             leaving
             the
             weightier
             matters
             of
             the
             Law
             ,
             when
             he
             tells
             them
             ,
             The
             
             
               first
               ought
               to
               be
               done
               ,
               and
               the
               other
               not
               left
               undone
               .
            
             And
             the
             Apostles
             rule
             ,
             that
             
               he
               which
               is
               taught
               in
               the
               word
               must
               communicate
               unto
               him
               that
               teacheth
               him
               in
               all
               good
               things
            
             ;
             
             it
             may
             appear
             ,
             it
             was
             not
             Christs
             intent
             to
             abrogate
             tythes
             ,
             or
             the
             Apostles
             meaning
             to
             abridge
             the
             Ministers
             maintenance
             ,
             but
             that
             at
             least
             a
             tenth
             should
             be
             paid
             .
          
           
             As
             I
             said
             before
             of
             the
             time
             of
             publick
             worship
             ,
             that
             it
             is
             probable
             the
             seventh
             day
             was
             
             
             appointed
             by
             God
             from
             the
             beginning
             ,
             by
             ageneral
             positive
             Law
             ,
             obliging
             all
             mankinde
             ,
             
             and
             that
             the
             day
             was
             altered
             by
             the
             Apostles
             herein
             authorized
             by
             Christ
             ,
             so
             likewise
             I
             say
             concerning
             tythes
             ,
             it
             is
             the
             more
             probable
             opinion
             ,
             that
             God
             appointed
             this
             proportion
             for
             himself
             from
             the
             beginning
             ,
             that
             as
             by
             observing
             the
             day
             ,
             so
             by
             paying
             the
             tenth
             all
             men
             might
             acknowledge
             God
             to
             be
             Creatour
             and
             Lord
             of
             all
             ,
             and
             whatsoever
             they
             enjoy
             is
             his
             free
             gift
             ,
             and
             therefore
             this
             precept
             not
             being
             given
             onely
             to
             the
             Jews
             ,
             and
             the
             reason
             of
             the
             Command
             being
             moral
             and
             perpetual
             ,
             and
             no
             abrogation
             of
             it
             made
             by
             Christ
             or
             his
             Apostles
             ,
             but
             ratl
             es
             many
             things
             found
             in
             the
             new
             Testament
             ,
             which
             seem
             to
             confirm
             it
             ,
             is
             of
             force
             still
             ,
             and
             obligeth
             all
             Christians
             under
             the
             Gospel
             ;
             we
             finde
             it
             not
             onely
             practised
             before
             by
             the
             Patriarchs
             ,
             but
             some
             reliques
             of
             it
             among
             the
             Heathen
             .
             The
             Greeks
             ,
             Carthaginians
             ,
             and
             Romanes
             gave
             the
             tenth
             to
             Apollo
             ,
             to
             Hercules
             ,
             to
             
               Jupiter
               ,
               &c.
            
             
             The
             like
             Theophanus
             reports
             of
             the
             Egyptians
             ,
             and
             Herodotus
             of
             the
             Persians
             ,
             Plutarch
             of
             others
             ;
             which
             practise
             came
             no
             doubt
             from
             the
             universal
             tradition
             derived
             from
             the
             beginning
             ,
             not
             wholly
             obliterated
             ,
             though
             much
             corrupted
             ;
             as
             all
             divine
             institutions
             ,
             which
             were
             positive
             and
             not
             meerly
             flowing
             from
             the
             light
             of
             nature
             ,
             were
             among
             them
             .
             For
             as
             was
             said
             before
             of
             the
             time
             ,
             so
             it
             may
             be
             said
             of
             the
             maintenance
             for
             Gods
             worship
             ,
             though
             natural
             reason
             dictates
             ,
             that
             a
             proportion
             must
             be
             allowed
             ,
             and
             that
             this
             proportion
             of
             the
             tenth
             is
             very
             congruous
             and
             reasonable
             ,
             yet
             there
             can
             no
             necessary
             reason
             from
             meer
             natural
             principles
             be
             given
             ,
             why
             a
             seventh
             part
             of
             our
             time
             ,
             or
             a
             tenth
             of
             our
             estate
             ,
             and
             no
             other
             proportion
             should
             be
             limited
             :
             and
             therefore
             those
             that
             have
             laboured
             to
             urge
             either
             of
             them
             as
             a
             precept
             or
             dictate
             of
             nature
             ,
             have
             thereby
             wronged
             the
             cause
             they
             undertook
             ,
             and
             given
             occasion
             to
             some
             to
             make
             all
             〈◊〉
             arbitrary
             ,
             when
             they
             finde
             their
             reasons
             not
             to
             be
             concluding
             ;
             whereas
             both
             may
             be
             
               jure
               divino
               positivo
            
             ,
             and
             so
             may
             binde
             as
             firmly
             ,
             as
             if
             they
             were
             
               jure
               naturali
            
             ,
             Gods
             positive
             law
             binding
             as
             well
             as
             the
             laws
             of
             nature
             :
             besides
             that
             ,
             this
             proportion
             being
             once
             consecrated
             to
             God
             ,
             as
             this
             hath
             been
             by
             all
             Christian
             Churches
             and
             
             kingdoms
             ,
             it
             is
             not
             in
             the
             power
             of
             any
             to
             take
             it
             away
             .
             The
             first
             law
             for
             tythes
             then
             was
             not
             given
             by
             Moses
             ;
             for
             whereas
             
               Levit.
               27.
               30.
            
             it
             is
             said
             ,
             
               The
               tenth
               of
               all
               is
               
               the
               Lords
               ,
            
             this
             is
             not
             meant
             ,
             that
             it
             came
             so
             by
             a
             Law
             then
             made
             ,
             but
             that
             it
             was
             the
             Lords
             by
             ancient
             Law
             and
             custom
             long
             before
             ,
             and
             so
             refers
             to
             some
             Law
             made
             at
             the
             beginning
             :
             yet
             then
             ,
             its
             true
             ,
             God
             transferred
             his
             right
             to
             the
             Tribe
             of
             Levi
             ,
             on
             whom
             the
             
             Priesthood
             was
             conferred
             ,
             and
             so
             as
             to
             them
             the
             Law
             of
             receiving
             tythes
             was
             new
             ,
             and
             began
             then
             .
             And
             that
             the
             tenth
             is
             still
             due
             by
             divine
             right
             hath
             been
             〈◊〉
             judgement
             of
             the
             Christian
             Church
             in
             all
             ages
             ,
             testified
             in
             several
             Councels
             by
             their
             Canons
             〈◊〉
             Decrees
             ,
             and
             acknowledged
             generally
             by
             the
             Fathers
             ,
             Canonists
             ,
             and
             modern
             learned
             Divines
             ,
             and
             by
             our
             own
             Church
             in
             special
             ,
             which
             in
             matters
             of
             this
             nature
             ,
             as
             was
             said
             before
             of
             the
             Lords
             day
             ,
             ought
             to
             be
             sufficient
             to
             sway
             the
             judgement
             and
             settle
             the
             conscience
             of
             private
             persons
             .
             But
             yet
             withall
             (
             as
             was
             said
             also
             of
             the
             day
             )
             though
             the
             payment
             of
             the
             tenth
             be
             by
             divine
             right
             ,
             in
             the
             general
             ,
             so
             that
             lesse
             then
             
             the
             value
             of
             a
             tenth
             ought
             not
             to
             be
             allowed
             ,
             and
             that
             therefore
             all
             customs
             or
             humane
             laws
             to
             the
             contrary
             are
             void
             and
             unlawful
             ;
             yet
             for
             the
             manner
             in
             particular
             of
             tything
             ,
             with
             the
             determining
             of
             all
             circumstances
             and
             〈◊〉
             that
             may
             arise
             or
             are
             incident
             thereto
             ;
             I
             doubt
             not
             but
             the
             Laws
             of
             the
             Church
             and
             place
             where
             we
             live
             ought
             to
             be
             followed
             ,
             and
             to
             them
             we
             ought
             in
             Conscience
             to
             conform
             ,
             provided
             that
             lesse
             then
             the
             value
             of
             a
             tenth
             be
             not
             paid
             ;
             for
             that
             I
             conceive
             were
             contrary
             to
             divine
             Law
             ,
             which
             ,
             as
             Lindwood
             saith
             in
             this
             case
             ,
             no
             custome
             can
             prescribe
             against
             ,
             and
             therefore
             the
             practise
             of
             our
             modern
             Common-Lawyers
             ,
             allowing
             a
             
               modus
               decimandi
            
             ,
             or
             custome
             ,
             where
             any
             thing
             is
             paid
             in
             certain
             ,
             though
             it
             be
             not
             the
             hundredth
             part
             of
             the
             value
             ,
             is
             most
             wicked
             and
             unjust
             ,
             and
             contrary
             to
             all
             laws
             both
             divine
             and
             humane
             ,
             even
             to
             their
             own
             common
             Law
             ,
             which
             makes
             tithes
             to
             be
             
               jure
               divino
            
             ,
             as
             is
             acknowledged
             by
             Cook
             himself
             in
             many
             places
             ,
             and
             therefore
             these
             practises
             have
             been
             maintained
             by
             them
             onely
             since
             the
             Alteration
             of
             Religion
             ,
             to
             ingratiate
             themselves
             with
             the
             people
             ,
             and
             to
             draw
             the
             more
             causes
             into
             their
             Courts
             ,
             and
             thereby
             the
             more
             money
             into
             their
             own
             purses
             ,
             Those
             that
             would
             be
             further
             satisfied
             ,
             may
             among
             many
             others
             that
             have
             written
             of
             this
             subject
             ,
             see
             
               Sir
               Henr.
               Spelmans
            
             larger
             work
             of
             tythes
             ,
             which
             is
             sufficient
             alone
             to
             resolve
             any
             judicious
             conscientious
             man
             in
             this
             matter
             .
          
           
             The
             second
             sacred
             thing
             is
             Oblations
             ,
             That
             is
             ,
             when
             any
             man
             freely
             and
             voluntarily
             
             
             dedicateth
             or
             offereth
             something
             to
             God
             out
             of
             his
             own
             estate
             .
             The
             particulars
             are
             set
             down
             in
             Leviticus
             .
             Thus
             did
             Samuel
             ,
             and
             Abner
             ,
             and
             others
             .
             So
             did
             they
             
             in
             the
             time
             of
             the
             Gospel
             ,
             that
             sold
             their
             estates
             and
             laid
             them
             at
             the
             Apostles
             feet
             .
             
             And
             these
             things
             thus
             dedicated
             were
             accounted
             holy
             to
             the
             Lord
             ,
             to
             whom
             they
             
             transferred
             their
             right
             .
             Render
             therefore
             to
             every
             one
             his
             due
             ,
             saith
             the
             Apostle
             .
             
             To
             God
             the
             things
             which
             are
             Gods
             ,
             saith
             Christ.
             What
             is
             thus
             freely
             given
             to
             God
             ,
             
             is
             highly
             esteemed
             by
             him
             ;
             our
             Saviour
             counted
             it
             no
             wrong
             to
             the
             poor
             ,
             when
             the
             box
             of
             oyntment
             was
             spent
             upon
             his
             feet
             .
             The
             poor
             ye
             have
             alwayes
             ,
             but
             me
             ye
             have
             not
             alwayes
             ,
             saith
             he
             .
             John
             12.
             8.
             
          
           
             Though
             oblations
             seem
             in
             the
             general
             to
             be
             free
             and
             voluntary
             ,
             yet
             we
             must
             know
             ,
             
             that
             some
             oblations
             as
             well
             as
             tythes
             may
             become
             due
             ,
             by
             Law
             or
             custom
             .
             There
             were
             
             some
             oblations
             or
             offerings
             under
             the
             Law
             limited
             and
             commanded
             by
             God
             himself
             ,
             which
             did
             not
             cease
             to
             be
             oblations
             because
             they
             were
             commanded
             ,
             and
             there
             were
             others
             ,
             which
             were
             free-will-offerings
             ,
             left
             to
             the
             free
             will
             and
             bounty
             of
             the
             Giver
             .
             And
             so
             it
             is
             now
             ,
             some
             oblations
             may
             become
             due
             by
             Law
             ,
             custom
             ,
             or
             compact
             ,
             or
             by
             the
             necessity
             of
             the
             Church
             ,
             when
             other
             maintenance
             is
             wanting
             ,
             as
             Aquinas
             observes
             ;
             with
             whom
             agree
             the
             Canonists
             and
             the
             rest
             of
             the
             School
             :
             onely
             Suarez
             addes
             for
             explication
             ,
             that
             whereas
             Aquinas
             saith
             ,
             the
             oblation
             may
             be
             necessary
             by
             command
             ,
             but
             the
             quantity
             or
             quality
             of
             the
             thing
             to
             be
             offered
             is
             left
             free
             ,
             that
             this
             is
             to
             be
             understood
             
             onely
             where
             there
             is
             otherwise
             sufficient
             sustenance
             for
             the
             Priest
             ,
             or
             no
             Law
             ,
             custom
             ,
             or
             contract
             to
             the
             contrary
             ,
             for
             otherwise
             in
             〈◊〉
             cases
             by
             the
             rule
             of
             justice
             ,
             even
             the
             quantity
             and
             quality
             may
             be
             necessarie
             ,
             and
             not
             left
             free
             .
             And
             this
             is
             commonly
             received
             ,
             
             
               nemine
               refragante
            
             ,
             saith
             Covarruvius
             .
             But
             now
             ,
             where
             no
             law
             ,
             custom
             ,
             or
             contract
             is
             for
             any
             oblations
             ,
             nor
             the
             necessity
             of
             the
             Church
             requires
             them
             ,
             there
             they
             are
             meerly
             voluntary
             ,
             and
             free-will-offerings
             ,
             and
             are
             the
             more
             acceptable
             to
             God
             ,
             because
             freely
             given
             .
          
           
             But
             may
             not
             this
             which
             is
             thus
             given
             be
             taken
             away
             by
             the
             Magistrate
             ?
             No
             ,
             we
             
             see
             the
             Priests
             〈◊〉
             was
             not
             bought
             by
             Joseph
             .
             If
             it
             be
             once
             dedicated
             ,
             it
             cannot
             
             be
             sold
             or
             alienated
             .
             Upon
             the
             taking
             of
             Jerusalem
             by
             Nebuchadnezzar
             ,
             and
             prophaning
             the
             vessels
             by
             Belshazzar
             ,
             we
             see
             what
             judgement
             God
             sent
             upon
             〈◊〉
             .
             
             And
             that
             of
             the
             sons
             of
             wicked
             Athaliah
             ,
             that
             did
             bestow
             the
             dedicate
             
             things
             of
             the
             house
             of
             God
             upon
             Baalim
             ,
             is
             noted
             as
             a
             high
             degree
             of
             wickednesse
             .
          
           
             If
             they
             be
             taken
             or
             alienated
             by
             any
             ,
             the
             Wise
             man
             tells
             us
             ,
             
               Laqueus
               est
               devorare
            
             
             
             sacra
             ,
             it
             is
             a
             〈◊〉
             to
             that
             man
             that
             devoureth
             that
             which
             is
             holy
             .
             Nay
             ,
             it
             is
             flat
             felony
             before
             God
             ,
             Ye
             have
             robbed
             me
             in
             tythes
             and
             offerings
             .
             Ananias
             and
             his
             wife
             
             suffered
             death
             for
             it
             .
             *
             If
             others
             suffer
             not
             in
             so
             high
             a
             measure
             ,
             yet
             it
             will
             bring
             a
             curse
             upon
             the
             rest
             of
             their
             estate
             .
             Ye
             looked
             for
             much
             ,
             and
             lo
             it
             came
             to
             little
             ;
             and
             when
             you
             brought
             it
             home
             ,
             I
             did
             blow
             upon
             it
             ;
             saith
             God
             by
             the
             Prophet
             in
             another
             case
             ,
             which
             may
             be
             applied
             to
             this
             .
             It
             will
             be
             like
             Zacharies
             book
             ,
             which
             should
             enter
             into
             the
             house
             of
             the
             Thief
             ,
             and
             consume
             it
             with
             the
             timber
             and
             stones
             of
             it
             .
             But
             if
             they
             be
             reserved
             to
             the
             right
             use
             ,
             then
             a
             blessing
             follows
             .
             God
             gives
             good
             encouragement
             ,
             and
             his
             promises
             never
             fail
             .
             Bring
             ye
             al
             the
             tithes
             into
             the
             store-house
             ,
             
             that
             there
             may
             be
             meat
             in
             mine
             house
             ,
             and
             prove
             me
             now
             herewith
             ,
             saith
             
             the
             Lord
             of
             hosts
             ,
             if
             I
             will
             not
             open
             you
             the
             windows
             of
             heaven
             ,
             and
             pour
             out
             a
             
             blessing
             ,
             that
             there
             shall
             not
             be
             room
             enough
             to
             receive
             it
             .
          
        
         
           
             CHAP.
             XII
             .
          
           
             
               The
               two
               last
               rules
               .
               1.
               
               The
               signes
               of
               keeping
               the
               day
               .
               2.
               
               Of
               procuring
               the
               observation
               by
               others
               .
               The
               Conclusion
               .
            
          
           
             THus
             much
             for
             the
             fourth
             rule
             concerning
             the
             means
             of
             keeping
             this
             Commandment
             .
             There
             are
             two
             things
             more
             which
             are
             required
             by
             the
             two
             last
             Rules
             .
             1.
             
             The
             signes
             that
             the
             Sabbath
             hath
             been
             rightly
             kept
             .
             2.
             
             The
             procuring
             of
             the
             obsertion
             of
             it
             in
             others
             ,
             of
             which
             very
             briefly
             .
          
           
             1.
             
             Of
             the
             signes
             we
             need
             say
             little
             ,
             having
             already
             shewed
             in
             what
             duties
             the
             
             sanctifying
             of
             the
             day
             consists
             ,
             the
             performance
             of
             which
             are
             signes
             ,
             that
             this
             Commandment
             is
             kept
             .
             In
             general
             these
             two
             signes
             manifest
             the
             same
             .
             1.
             
             Our
             careful
             frequenting
             the
             house
             of
             God
             that
             day
             ,
             for
             publick
             service
             and
             worship
             :
             this
             we
             finde
             in
             Esay
             66.
             23.
             
               from
               moneth
               to
               moneth
               ,
               and
               from
               Sabbath
               to
               Sabbath
               ,
               shall
               all
            
             
             flesh
             come
             and
             worship
             before
             me
             ,
             saith
             the
             Lord.
             2.
             
             Our
             private
             sanctifying
             the
             day
             in
             holy
             duties
             if
             every
             city
             be
             like
             mount
             Sion
             ,
             every
             house
             
               〈◊〉
               templi
            
             ,
             like
             a
             Temple
             ,
             and
             every
             man
             
               instar
               〈◊〉
            
             ,
             like
             a
             priest
             ,
             offering
             up
             the
             spiritual
             sacrifice
             of
             〈◊〉
             and
             praises
             to
             God.
             
          
           
             2.
             
             The
             last
             rule
             is
             for
             procuring
             the
             keeping
             of
             the
             sabbath
             by
             others
             .
             This
             is
             Plainly
             expressed
             in
             the
             letter
             of
             the
             commandment
             ,
             Thou
             and
             thy
             son
             and
             they
             daughter
             
             &c.
             
             And
             the
             stranger
             that
             is
             within
             thy
             gates
             .
             Where
             we
             see
             the
             charge
             is
             given
             to
             the
             master
             of
             the
             family
             ,
             not
             to
             let
             the
             day
             be
             prophaned
             by
             any
             within
             his
             〈◊〉
             .
             Examples
             we
             have
             for
             a
             family
             in
             Job
             ,
             who
             sanctified
             his
             sons
             and
             offered
             
             sacrifices
             for
             them
             .
             For
             a
             publick
             person
             in
             the
             Commonwealth
             ,
             in
             Nehemiah
             ,
             who
             caused
             the
             gates
             of
             Jerusalem
             to
             be
             shut
             ,
             and
             would
             not
             suffer
             the
             Merchants
             to
             come
             in
             and
             sell
             their
             wares
             upon
             the
             sabbath
             day
             .
             That
             which
             the
             father
             is
             to
             
             the
             family
             ,
             that
             is
             the
             Magistrate
             to
             the
             City
             ;
             as
             the
             one
             should
             command
             those
             of
             
             his
             houshold
             ,
             so
             the
             other
             is
             to
             look
             to
             them
             that
             are
             within
             his
             jurisdiction
             that
             they
             neglect
             not
             their
             duties
             in
             this
             point
             .
             Nehemiah
             testified
             against
             the
             people
             for
             breaking
             the
             sabbath
             .
             God
             makes
             the
             magistrate
             
               Custodem
               utriusque
               〈◊〉
            
             an
             overseer
             ,
             that
             men
             breake
             no
             commandment
             either
             of
             the
             first
             or
             second
             
             table
             .
             And
             he
             is
             to
             take
             care
             aswell
             for
             the
             keeping
             of
             the
             sabbath
             ,
             as
             the
             maintenance
             
             of
             the
             Minister
             .
             He
             is
             to
             call
             to
             account
             those
             that
             are
             under
             him
             ,
             if
             the
             sabbath
             
             be
             broken
             .
             What
             evil
             thing
             is
             this
             that
             you
             do
             ,
             and
             profane
             the
             sabbath
             day
             .
          
           
             Nehemiah
             commanded
             his
             servants
             and
             the
             Levits
             ,
             that
             no
             burdens
             should
             be
             
             brought
             into
             the
             City
             on
             the
             sabbath
             day
             and
             a
             strict
             charge
             is
             given
             to
             the
             kings
             and
             Princes
             of
             Judah
             concerning
             the
             observing
             of
             the
             day
             ,
             with
             a
             severe
             threatening
             if
             they
             sufferd
             it
             to
             be
             prophaned
             .
             Jer.
             17.
             18.
             19
             20.
             
             &c.
             
          
           
             Now
             to
             conclude
             ,
             when
             a
             man
             hath
             observed
             all
             these
             rules
             concerning
             the
             sabbath
             ,
             by
             his
             own
             practise
             ,
             and
             his
             care
             over
             them
             that
             belong
             to
             him
             ,
             he
             may
             in
             humble
             manner
             (
             with
             Nehemiah
             after
             his
             care
             herein
             )
             say
             to
             God.
             Remember
             
             me
             O
             my
             God
             concerning
             this
             also
             .
             and
             spare
             me
             according
             to
             the
             greatnes
             of
             thy
             Mercy
             .
             Remember
             saith
             God
             ,
             in
             the
             beginning
             of
             this
             Commandment
             .
             Remember
             saith
             Nehemiah
             in
             the
             end
             .
             So
             should
             we
             end
             the
             sabbath
             ,
             and
             all
             our
             actions
             .
             think
             of
             me
             O
             my
             God
             for
             good
             ,
             according
             to
             all
             I
             have
             done
             .
             That
             I
             have
             with
             my
             family
             observed
             the
             sabbath
             ,
             that
             all
             we
             have
             been
             present
             before
             God
             ,
             to
             hear
             
             
             all
             things
             that
             are
             commanded
             by
             him
             ,
             that
             I
             and
             my
             house
             have
             served
             the
             Lord.
             Lord
             remember
             me
             in
             this
             .
          
           
             Yet
             let
             us
             not
             be
             proud
             of
             that
             we
             have
             done
             ,
             for
             at
             the
             best
             we
             are
             but
             unprofitable
             
             servants
             .
             And
             we
             have
             our
             
               tenebrosa
               intervalla
            
             ,
             fits
             of
             darknes
             too
             ,
             the
             best
             of
             us
             .
             And
             in
             this
             case
             ,
             as
             we
             may
             say
             Lord
             remember
             us
             ,
             so
             also
             we
             are
             to
             say
             with
             
             the
             same
             Nehemiah
             ,
             and
             spare
             us
             according
             to
             thy
             great
             mercy
             .
             It
             will
             be
             well
             with
             us
             ,
             if
             we
             can
             be
             able
             to
             say
             ,
             remember
             me
             
               in
               hoc
            
             in
             this
             thing
             ,
             if
             we
             have
             done
             well
             but
             withal
             we
             must
             say
             spare
             me
             in
             this
             ,
             and
             that
             offence
             committed
             by
             me
             and
             in
             the
             defects
             that
             are
             in
             my
             best
             performances
             ;
             spare
             me
             in
             thy
             goodnes
             ,
             spare
             me
             in
             the
             greatnes
             of
             thy
             mercy
             ,
             spare
             me
             for
             the
             merits
             of
             our
             Saviour
             .
          
           
             
               That
               which
               is
               here
               added
               in
               the
               former
               edition
               ,
               concerning
               some
               sins
               forbidden
               in
               this
               precept
               ,
               is
               〈◊〉
               here
               inserted
               ,
               contrary
               to
               the
               Authors
               method
               ,
               and
               the
               same
               things
               are
               formerly
               handled
               more
               fully
               in
               their
               proper
               places
               according
               to
               the
               first
               rule
               of
               extension
               ,
               that
               the
               negative
               is
               included
               in
               the
               affirmative
            
          
        
         
           Finis
           precepti
           quarti
           :
        
      
       
         
         
           THE
           EXPOSITION
           OF
           THE
           Fifth
           Commandement
           .
           Honour
           thy
           Father
           and
           thy
           Mother
           &c.
           
        
         
           
             CHAP.
             I.
             
          
           
             
               Of
               the
               sum
               of
               the
               second
               table
               .
               The
               love
               of
               our
               neighbour
               .
               How
               the
               second
               table
               is
               like
               the
               first
               .
               1.
               
               Of
               the
               Act
               ,
               love
               .
               How
               christian
               love
               differs
               from
               other
               love
               .
               The
               fruits
               of
               it
               .
               The
               parts
               of
               it
               .
               2.
               
               The
               obiect
               ,
               our
               neighbour
               .
               Who
               is
               our
               neighbour
               .
               Degrees
               of
               proximity
               ,
               and
               order
               in
               love
               .
               3.
               
               The
               manner
               of
               love
               ,
               as
               thy self
               .
               This
               must
               appear
               in
               1.
               
               The
               end
               .
               2.
               
               The
               means
               .
               3.
               
               The
               manner
               .
               4.
               
               The
               order
               .
            
          
           
             THis
             fifth
             Commandement
             beginneth
             the
             second
             Table
             .
             It
             is
             called
             by
             some
             the
             Table
             of
             justice
             .
             As
             the
             other
             taught
             us
             the
             love
             and
             duty
             of
             man
             to
             God
             ,
             so
             this
             the
             love
             and
             duty
             of
             one
             man
             to
             another
             :
             which
             gives
             us
             a
             Testimony
             of
             Gods
             love
             towards
             us
             :
             that
             he
             made
             man
             after
             his
             own
             image
             ,
             like
             to
             himself
             ,
             and
             allows
             him
             a
             Table
             for
             his
             good
             ,
             and
             that
             with
             more
             precepts
             then
             that
             of
             his
             own
             .
          
           
             The
             sum
             or
             contents
             of
             this
             Table
             is
             delivered
             Mat.
             22.
             39
             out
             of
             Levit
             19.
             18.
             
             
               Thou
               shalt
               love
               thy
               neighbour
               as
               thy self
               .
            
             In
             which
             place
             of
             Saint
             Mat.
             Our
             Saviour
             saith
             ,
             that
             
               the
               second
               is
               like
               the
               first
               ,
            
             for
             indeed
             when
             we
             come
             to
             the
             second
             Table
             ,
             we
             depart
             not
             from
             the
             love
             and
             honour
             of
             God
             ,
             it
             being
             no
             lesse
             in
             the
             second
             ,
             then
             in
             the
             first
             nay
             rather
             somewhat
             more
             .
             The
             similitude
             mentioned
             by
             our
             Saviour
             consisteth
             in
             this
             ,
             that
             whereas
             he
             hath
             taken
             order
             for
             his
             〈◊〉
             love
             in
             the
             first
             ,
             so
             he
             hath
             taken
             order
             for
             the
             love
             of
             man
             for
             〈◊〉
             in
             the
             second
             ,
             and
             though
             it
             come
             not
             so
             directly
             to
             God
             ,
             yet
             indirectly
             it
             doth
             ,
             for
             our
             love
             to
             man
             must
             be
             grounded
             uponour
             love
             of
             God
             ,
             we
             must
             love
             him
             in
             and
             for
             God
             ,
             therefore
             the
             Schoolmen
             make
             but
             one
             Theological
             vertue
             of
             love
             to
             God
             and
             man.
             Tho.
             2.
             2.
             q.
             23.
             &c.
             
             
          
           
             Saint
             Augustine
             exemplifieth
             it
             by
             the
             love
             and
             care
             a
             man
             beareth
             to
             the
             ungratious
             
             children
             of
             his
             friend
             ,
             for
             though
             they
             many
             times
             are
             not
             to
             be
             loved
             for
             themselves
             ,
             yet
             for
             the
             love
             he
             beareth
             his
             frend
             either
             alive
             or
             dead
             ,
             for
             his
             sake
             he
             overcometh
             that
             conceit
             ,
             and
             beareth
             affection
             to
             them
             :
             aud
             thus
             in
             respect
             of
             similitude
             ,
             we
             are
             to
             love
             God
             for
             himself
             ,
             and
             man
             for
             God.
             And
             for
             this
             we
             have
             received
             
             a
             Commandment
             from
             God.
             That
             as
             we
             love
             God
             for
             himself
             ,
             so
             we
             love
             man
             for
             God
             :
             the
             Commandment
             lieth
             upon
             us
             in
             both
             respects
             .
          
           
             2.
             
             And
             further
             this
             second
             is
             like
             the
             former
             ,
             because
             the
             love
             of
             our
             neighbour
             commanded
             in
             the
             second
             is
             a
             signe
             of
             our
             love
             of
             God
             commanded
             in
             the
             first
             
             table
             ,
             and
             therefore
             Saint
             John
             saith
             expresly
             ,
             
               that
               if
               any
               〈◊〉
               say
               ,
               that
               he
               loves
               God
               ,
            
             
             
               and
               hates
               his
               brother
               ,
               he
               is
               a
               lyer
               ,
               for
               how
               can
               he
               love
               God
               whom
               he
               〈◊〉
               not
               seen
               ,
               that
            
             
             
               loveth
               not
               his
               brother
               whom
               he
               hath
               seen
               :
            
             and
             hence
             it
             is
             ,
             that
             Saint
             〈◊〉
             and
             Saint
             
             James
             ,
             say
             ,
             that
             
               all
               the
               law
               is
               fulfilled
               in
               this
               one
               Commandment
               ,
               thou
               shalt
               love
               thy
               neighbour
               as
               thy self
               ,
            
             not
             properly
             and
             formally
             ,
             but
             
               ratione
               〈◊〉
            
             ,
             as
             the
             signe
             or
             effect
             argues
             the
             〈◊〉
             ,
             because
             the
             love
             of
             our
             brother
             is
             a
             signe
             of
             our
             love
             to
             God
             
             which
             is
             the
             cause
             of
             our
             obedience
             to
             all
             the
             other
             commandments
             ,
             for
             Saint
             Johns
             argument
             stands
             thus
             .
             Things
             that
             are
             seen
             ,
             may
             sooner
             be
             beloved
             then
             those
             that
             are
             not
             seen
             .
             If
             then
             our
             brethren
             cannot
             finde
             such
             favour
             at
             our
             hands
             as
             to
             beloved
             ,
             having
             seen
             them
             ,
             how
             shall
             we
             love
             God
             ,
             whom
             we
             never
             saw
             .
          
           
             For
             as
             it
             is
             true
             downward
             ,
             whosoever
             loveth
             God
             ,
             must
             love
             his
             worke
             ,
             and
             the
             best
             of
             his
             work
             ,
             and
             therefore
             man
             :
             so
             upward
             too
             ,
             it
             is
             necessary
             .
             Whosoever
             loveth
             man
             ;
             of
             whom
             he
             oft
             times
             receives
             injuries
             ,
             must
             needs
             love
             God
             from
             whom
             he
             receiveth
             nothing
             but
             benefits
             .
             Saint
             Gregory
             puts
             them
             both
             together
             .
             
               Per
               〈◊〉
               Dei
               amor
               proximi
               gignitur
               :
               &
               per
               〈◊〉
               proximi
               amor
               Dei
               〈◊〉
               .
               The
            
             
             
               love
               of
               a
               man
               to
               his
               neighbour
               is
               begotten
               by
               mans
               love
               to
               God
               ,
               and
               the
               love
               of
               man
               to
               God
               is
               nourished
               by
               his
               love
               to
               his
               neighbour
               ?
            
             and
             
               Amor
               Dei
               amorem
               proximi
               generat
               &
               amorproximi
               cale
               facit
               amorem
               Dei
               ,
            
             which
             is
             all
             one
             with
             the
             other
             in
             effect
             and
             with
             that
             of
             Saint
             
               Augustine
               Diligendo
               proximum
               purgas
               oculum
               ad
               videndu
               〈◊〉
               Deum
               ,
               by
               loving
               thy
               neighbour
               thou
               makest
               thy
               sight
               the
               clearer
               to
               see
               God.
               
            
          
           
             3.
             
             Again
             this
             similitude
             holds
             in
             regard
             of
             the
             punishment
             or
             reward
             for
             keeping
             or
             neglecting
             of
             this
             second
             which
             is
             no
             lesse
             then
             for
             that
             of
             the
             first
             .
             Inasmuch
             as
             ye
             did
             it
             not
             (
             faith
             our
             Saviour
             )
             to
             one
             of
             these
             ,
             ye
             did
             it
             not
             to
             me
             and
             econtra
             ;
             where
             
             we
             see
             the
             reward
             or
             punishment
             there
             mentioned
             to
             be
             given
             ,
             will
             be
             ,
             not
             for
             any
             duty
             done
             or
             omitted
             to
             God
             himself
             ,
             but
             as
             he
             cometh
             to
             be
             considered
             in
             the
             person
             
             of
             an
             afflicted
             brother
             ,
             for
             it
             is
             expressed
             both
             affirmatively
             ,
             v.
             34
             ,
             35.
             &c.
             that
             what
             was
             done
             to
             them
             was
             done
             to
             Christ
             himself
             ,
             and
             negatively
             ,
             v.
             42.
             43
             ,
             &c.
             that
             what
             was
             denyed
             to
             them
             ,
             was
             denied
             to
             Christ.
             
          
           
             And
             thus
             we
             see
             the
             reason
             why
             Christ
             saith
             the
             second
             Commandment
             ,
             or
             second
             table
             ,
             is
             like
             the
             unto
             the
             first
             ,
             and
             withal
             the
             first
             end
             or
             scope
             of
             it
             ,
             viz.
             That
             God
             might
             be
             loved
             not
             onely
             in
             and
             for
             himself
             but
             also
             in
             our
             brother
             who
             is
             to
             be
             loved
             for
             his
             sake
             .
          
           
             Another
             end
             of
             the
             second
             table
             is
             ,
             that
             as
             the
             first
             is
             the
             foundation
             and
             ground
             of
             all
             religious
             society
             ,
             as
             we
             are
             the
             Church
             of
             God
             ,
             and
             is
             therefore
             called
             the
             great
             Commandment
             ,
             so
             in
             the
             second
             should
             be
             laid
             the
             ground
             and
             foundation
             of
             all
             Common-wealths
             and
             
               Civil
               societies
            
             of
             men
             ,
             as
             the
             first
             doth
             
               perducere
               nos
               ad
               Deum
            
             ,
             as
             
               S.
               Augustine
            
             saith
             ,
             
               unite
               and
               bring
               us
               to
               God
               ,
            
             so
             the
             second
             
               unites
               one
               man
               to
               another
            
             by
             the
             matual
             duties
             they
             owe
             one
             to
             another
             this
             is
             a
             second
             end
             of
             this
             table
             and
             it
             is
             gathered
             from
             the
             creation
             of
             man
             at
             the
             first
             Gen.
             2.
             18.
             
             Where
             it
             is
             said
             ,
             that
             
               it
               is
               not
               good
               for
               man
               to
               be
               alone
               ,
               and
               therefore
               he
               must
               have
               a
               helper
               .
            
             This
             second
             table
             therefore
             respects
             the
             perfecting
             of
             Gods
             purpose
             in
             the
             work
             of
             his
             creation
             ,
             that
             one
             man
             be
             an
             helpe
             to
             another
             .
          
           
             The
             words
             [
             
               Love
               thy
               neighbour
               as
               thy self
            
             ]
             contain
             three
             things
             .
          
           
             
               1.
               
               The
               duty
               or
               act
               Commanded
               ;
               Love.
               
            
             
               2.
               
               The
               object
               of
               this
               Love
               ;
               
                 Thy
                 neighbour
              
               .
            
             
               3.
               
               The
               manner
               of
               this
               Love
               
                 〈◊〉
                 diligendi
                 ,
                 As
                 thy self
              
               .
            
          
           
             In
             the
             duty
             Commanded
             which
             is
             the
             sum
             of
             the
             second
             table
             ,
             we
             must
             know
             first
             what
             is
             the
             sence
             of
             the
             words
             .
             As
             there
             are
             in
             Latine
             ,
             so
             in
             Greek
             and
             Hebrew
             〈◊〉
             words
             that
             signifie
             to
             us
             the
             affection
             of
             love
             .
          
           
             1.
             
             The
             general
             word
             is
             [
             Amor
             ]
             in
             latine
             it
             〈◊〉
             an
             affection
             that
             extends
             it self
             aswel
             to
             things
             unreasonable
             as
             reasonable
             ,
             whether
             it
             be
             
               Amor
               concupiscentiae
            
             or
             
               Amor
               amicitiae
            
             ,
             howsoever
             it
             be
             it
             comes
             under
             amor
             .
             And
             in
             this
             respect
             we
             love
             al
             the
             creatures
             of
             God
             :
             that
             is
             ,
             we
             desire
             to
             have
             them
             preserved
             ,
             which
             is
             ,
             to
             be
             in
             the
             state
             wherein
             God
             created
             them
             ;
             and
             thus
             we
             love
             not
             the
             Devil
             (
             as
             Saint
             Augustine
             saith
             )
             and
             his
             Angels
             but
             
               〈◊〉
               Dei
               judicium
               in
               〈◊〉
               ,
               his
               just
               judgement
               upon
               them
               in
               placing
               them
               in
               that
               estate
               and
               that
               they
               should
               continue
               in
               it
               .
            
          
           
             2.
             
             The
             second
             word
             to
             expresse
             love
             is
             
               benevolentia
               ,
               good
               will
            
             ,
             whereby
             we
             desire
             and
             seek
             the
             good
             of
             him
             we
             love
             ,
             and
             this
             is
             onely
             in
             reasonable
             creatures
             ,
             whereas
             that
             of
             〈◊〉
             may
             be
             in
             all
             creatures
             ,
             yet
             this
             is
             many
             times
             rash
             and
             accompanied
             with
             errour
             ,
             and
             not
             grounded
             upon
             sound
             judgement
             .
          
           
             3.
             
             The
             third
             is
             Dilectio
             ,
             which
             is
             without
             errour
             ,
             grounded
             upon
             judgement
             ,
             and
             upon
             a
             good
             and
             sufficient
             cause
             ,
             and
             that
             is
             when
             we
             love
             another
             in
             and
             for
             God.
             for
             this
             distinguishes
             Christian
             love
             ,
             from
             all
             other
             love
             .
             Saint
             Augustine
             saith
             
             that
             he
             that
             will
             be
             
               vetus
               amator
               ,
               a
               true
               lover
               ,
            
             must
             be
             
               verus
               〈◊〉
               astimator
               one
               that
               hath
               and
               can
               give
               a
               true
               estimate
               of
               things
               ,
            
             〈◊〉
             as
             Saint
             Ambrose
             saith
             ,
             quando
             
             
               errat
               judicium
               perit
               &
               〈◊〉
               ,
               every
               good
               act
               is
               out
               of
               square
               ,
               and
               indeed
               is
               lost
               ,
               when
            
             
             
               our
               judgement
               〈◊〉
            
             .
             Now
             in
             Christian
             love
             ,
             God
             is
             the
             ground
             ,
             for
             our
             love
             will
             
             
             decay
             ,
             if
             it
             be
             not
             
               propter
               Deum
            
             for
             Gods
             sake
             .
             This
             makes
             our
             love
             extends
             even
             to
             our
             enemies
             whom
             we
             ought
             to
             love
             for
             God
             ,
             for
             though
             we
             be
             hated
             of
             those
             we
             love
             ,
             yet
             are
             we
             in
             no
             other
             case
             then
             Christ
             himself
             was
             who
             yet
             loved
             his
             enemies
             ,
             even
             Judas
             ,
             who
             betrayed
             him
             .
             Therefore
             it
             pleased
             God
             to
             recommend
             unto
             us
             ,
             under
             the
             name
             of
             proximus
             ,
             neighbour
             ,
             all
             mankinde
             ,
             even
             strangers
             and
             enemies
             ,
             as
             our
             Saviour
             shewes
             in
             the
             parable
             of
             the
             Samaritan
             ,
             and
             the
             man
             that
             fell
             among
             theevs
             ,
             and
             this
             is
             to
             love
             with
             judgement
             when
             though
             there
             is
             no
             other
             motive
             of
             love
             in
             the
             party
             .
             yet
             we
             love
             him
             
               propter
               〈◊〉
               ,
               for
               God
            
             ,
             for
             when
             a
             man
             loveth
             a
             friend
             ,
             he
             loveth
             him
             
               propter
               aliud
               quam
               Deum
               ,
               for
               some
               other
               cause
               then
               for
               God
               alone
               :
            
             but
             when
             he
             loveth
             his
             enemy
             ,
             there
             is
             no
             other
             cause
             but
             
               propter
               Deum
               ,
               for
               God
               onely
               .
            
          
           
             Again
             when
             our
             love
             is
             
               ad
               〈◊〉
            
             onely
             to
             our
             friend
             it
             is
             
               debilis
               〈◊〉
            
             weak
             and
             slight
             work
             ,
             for
             as
             Christ
             saith
             ,
             
               if
               we
               love
               them
               that
               love
               us
               ,
               what
               great
               matis
               this
               ,
               the
               Heathnes
               and
               publicans
               do
               the
               like
               ,
            
             therefore
             God
             would
             have
             our
             love
             to
             be
             like
             his
             ,
             stretcht
             out
             
               usque
               ad
               〈◊〉
               ,
               to
               those
               that
               are
               fardest
               from
               us
               ,
            
             to
             our
             very
             enemies
             ,
             
               as
               he
               doth
               when
               he
               causes
               the
               sun
               to
               shine
               ,
               and
               the
               raine
               to
               fall
               upon
               the
               good
               and
               bad
               .
            
             And
             this
             is
             no
             such
             hard
             matter
             as
             flesh
             and
             blood
             would
             make
             it
             .
             Saint
             Augustine
             saith
             ,
             
               Dices
               non
               possum
               vigilare
               ,
               non
               possum
               jejunare
               ,
               numquid
               dices
               non
               possum
               〈◊〉
               ?
            
             perhaps
             thou
             wilt
             say
             ,
             
               I
               cannot
               watch
               ,
               nor
               I
               cannot
               fast
               :
               but
               wilt
               thou
               say
               ,
               I
               cannot
               love
               .
            
             And
             this
             indeed
             is
             a
             point
             of
             special
             consideration
             ,
             because
             it
             makes
             a
             difference
             betwixt
             the
             love
             of
             Christians
             ,
             and
             the
             love
             of
             Heathen
             ,
             for
             our
             love
             to
             men
             must
             flow
             from
             the
             fountain
             of
             our
             love
             to
             God.
             Take
             away
             
               propter
               Deum
            
             ,
             and
             then
             as
             Saint
             〈◊〉
             saith
             our
             Christian
             vertues
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             may
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             common
             and
             vulgar
             ,
             such
             as
             were
             in
             the
             Heathen
             ,
             our
             fortitude
             nothing
             but
             the
             fortitude
             of
             Socrates
             .
             and
             so
             of
             other
             vertues
             ,
             wherin
             ours
             and
             theirs
             differ
             in
             nothing
             but
             in
             this
             
               propter
               Deum
            
             ,
             for
             God.
             
          
           
             And
             therefore
             our
             〈◊〉
             rule
             must
             be
             according
             to
             Saint
             Gregories
             excellent
             direction
             
               〈◊〉
               rinus
               justitiae
               〈◊〉
               de
               〈◊〉
               pietatis
               The
               river
               of
               our
               righteousnesse
               towards
               men
               must
               have
               〈◊〉
               original
               from
               the
               fountain
               of
               piety
               to
               God
               ,
            
             that
             is
             ,
             that
             our
             love
             to
             our
             brother
             must
             arise
             from
             our
             love
             to
             God
             ,
             and
             though
             we
             see
             how
             our
             love
             must
             be
             guided
             by
             our
             judgement
             in
             the
             cause
             or
             ground
             of
             it
             ,
             
               propter
               Deum
               for
               God.
            
             
          
           
             And
             as
             our
             judgement
             must
             be
             rectified
             that
             we
             are
             not
             in
             the
             cause
             ,
             so
             consequently
             our
             affection
             which
             followes
             the
             understanding
             must
             be
             right
             ,
             and
             herein
             though
             we
             are
             not
             tyed
             to
             that
             high
             measure
             which
             was
             in
             Saint
             Paul
             who
             
             wished
             himself
             〈◊〉
             from
             Christ
             for
             his
             brethrens
             sake
             ,
             viz.
             for
             the
             salvation
             of
             the
             Jews
             ,
             yet
             thus
             far
             we
             are
             bound
             as
             to
             desire
             their
             salvation
             with
             our
             own
             ,
             and
             to
             will
             the
             same
             good
             to
             them
             that
             we
             will
             to
             our selves
             ,
             and
             to
             nill
             the
             same
             evill
             to
             them
             ,
             which
             we
             nill
             to
             our selves
             ,
             and
             consequently
             there
             must
             be
             those
             works
             or
             fruits
             of
             love
             mentioned
             by
             the
             Apostle
             which
             as
             they
             refer
             to
             our
             neighbour
             ,
             are
             especialy
             three
             .
          
           
             1.
             
             The
             first
             is
             Joy.
             That
             as
             we
             wish
             our
             neighbours
             good
             ,
             so
             when
             any
             good
             
             hath
             befallen
             him
             ,
             we
             be
             glad
             and
             rejoyce
             at
             it
             .
             yea
             after
             Saint
             Barnards
             rule
             gandere
             
             
               in
               bono
               alieno
               magno
               magis
               quam
               in
               proprio
               parvo
               ,
               rejoyce
               〈◊〉
               in
               the
               greater
               good
               of
               our
               neighbour
               ,
               then
               in
               the
               lesser
               good
               of
               our
               own
               .
            
             Opposite
             to
             this
             is
             ,
             if
             either
             we
             repine
             ,
             that
             any
             should
             come
             to
             the
             participation
             of
             the
             same
             good
             which
             
             we
             possesse
             ;
             which
             is
             one
             part
             of
             envy
             ;
             and
             was
             the
             fault
             of
             the
             unfaithful
             〈◊〉
             in
             
             the
             Gospel
             that
             did
             not
             occupy
             his
             masters
             talent
             or
             if
             we
             stand
             thus
             affected
             ,
             that
             if
             we
             have
             it
             not
             our selves
             ,
             we
             will
             not
             be
             content
             ,
             that
             any
             other
             should
             have
             it
             .
             And
             of
             this
             part
             of
             envy
             is
             it
             that
             Saint
             Chrsostom
             speaks
             thus
             .
             
               〈◊〉
               pestiferum
               est
               〈◊〉
               ,
               〈◊〉
               in
               diabali
               conditionem
               &
               in
               〈◊〉
               〈◊〉
               〈◊〉
               .
               〈◊〉
               〈◊〉
            
             
             
               Per
               〈◊〉
               venit
               in
               mundum
               ,
               propter
               ipsam
               Abal
               est
               interemptus
               &c.
               
               Envy
            
             
             
               is
               a
               most
               pestilent
               evil
               ,
               it
               turnes
               and
               transformes
               a
               man
               into
               the
               nature
               of
               a
               most
               cruel
            
             
             
               devil
               .
               By
               it
               came
               〈◊〉
               into
               the
               world
               :
               for
               it
               was
               Abel
               stain
               .
               It
               was
               the
               envy
               of
               〈◊〉
               toman
               ,
               which
               made
               him
               seek
               〈◊〉
               fall
               ,
               because
               he
               would
               have
               〈◊〉
               in
               better
               estate
               
               then
               himself
               .
            
             And
             in
             this
             respect
             it
             is
             that
             S.
             Augustine
             said
             ,
             
               Invidia
               vitium
               Diabolicum
               ,
               quo
               solo
               Diabolus
               reus
               est
               ,
               &
               inexpiabiliter
               reus
               .
               Non
               〈◊〉
               Diabolo
               dicitur
               ,
               〈◊〉
               damnetur
               ,
               adulterium
               commisisti
               ,
               furtum
               fecisti
               ,
               villam
               alienam
               rapuisti
               :
               sed
               homini
               stanti
               invidisti
               :
               Envy
               is
               a
               Devillish
               vice
               ;
               of
               which
               onely
               the
               Devil
               is
               guilty
               ,
               and
               〈◊〉
               without
               expiation
               :
               for
               it
               is
               not
               said
               to
               the
               Devils
               damnation
               ,
               Thou
               〈◊〉
               committed
               adultery
               ,
               or
               thou
               hast
               stollen
               ,
               or
               thou
               hast
               violently
               seized
               on
               anothers
               possessions
               :
               but
               this
               is
               objected
               to
               him
               ,
               Thou
               hast
               envied
               man
               in
               his
               Innocency
               .
            
          
           
             2.
             
             The
             next
             is
             Peace
             ,
             a
             desire
             of
             agreement
             with
             our
             Neighbour
             ,
             plainly
             prescribed
             
             by
             the
             Apostle
             ;
             
               Have
               peace
               with
               all
               men
            
             .
             And
             if
             at
             any
             time
             there
             happen
             a
             breach
             ,
             we
             should
             not
             
               pertinaciter
               aggredi
               ,
               obstinately
               set
               upon
               one
               another
               :
            
             for
             this
             is
             the
             badge
             of
             Sathans
             Disciples
             ,
             as
             
               S.
               Gregory
            
             saith
             ;
             
               Si
               Dei
               〈◊〉
               filii
               qui
               pacem
               faciunt
               ,
               procul
               dubio
               Satanae
               sunt
               silii
               qui
               pacem
               confundunt
               ;
               If
               they
               which
               are
               the
               Authors
               of
               peace
               be
               called
               the
               sons
               of
               God
               ,
               without
               question
               they
               are
               the
               Devils
               children
               which
               disturb
               it
               .
            
             When
             Christ
             came
             into
             the
             world
             the
             Angels
             sung
             at
             his
             birth
             ,
             
               Glory
               to
               God
               ,
               and
               peace
               on
               earth
               ,
            
             and
             yet
             himself
             saith
             ,
             
               I
               came
               not
               to
               send
               peace
               ,
               but
               a
               sword
               .
            
             To
             reconcile
             which
             places
             we
             must
             conceive
             it
             to
             be
             ,
             discordia
             
             
               in
               〈◊〉
               ,
               war
               against
               that
               which
               is
               evil
               ,
            
             which
             Christ
             speaks
             of
             in
             that
             place
             :
             for
             as
             
             Nazianzen
             well
             saith
             ,
             
               Melior
               est
               talis
               pugna
               ,
               quae
               Deo
               proximum
               facit
               ,
               quam
               pax
               illa
               ,
               quae
               separat
               a
               Deo
               :
               that
               dissention
               is
               better
               which
               makes
               a
               man
               come
               〈◊〉
               to
               God
               ,
               then
               that
               peace
               which
               separates
               him
               from
               God.
            
             Therefore
             as
             a
             Father
             saith
             ,
             As
             there
             is
             nothing
             more
             to
             be
             wished
             for
             then
             
               concordia
               in
               bono
               ,
               agreement
               in
               that
               which
               is
               good
               ,
            
             and
             nothing
             more
             to
             be
             laboured
             against
             then
             
               discordia
               in
               bono
               ,
               disagreement
               in
               the
               〈◊〉
            
             ;
             so
             nothing
             more
             to
             be
             desired
             ,
             then
             disagreement
             in
             evil
             ,
             and
             nothing
             more
             abominable
             then
             agreement
             in
             that
             which
             is
             bad
             .
             And
             as
             our
             Saviour
             pronounceth
             them
             blessed
             that
             are
             
               Peace-makers
               in
               good
            
             ,
             so
             are
             they
             no
             lesse
             blessed
             that
             are
             Peace-breakers
             
             
               in
               evil
            
             ,
             that
             make
             discord
             in
             evil
             ,
             and
             they
             are
             no
             less
             the
             children
             of
             God
             then
             
             the
             other
             :
             and
             threfore
             peace
             with
             hereticks
             and
             Schismaticks
             must
             not
             be
             held
             ,
             though
             
             in
             lesser
             matters
             which
             trench
             not
             upon
             the
             foundations
             of
             faith
             ,
             worship
             ,
             or
             government
             ,
             difference
             of
             opinions
             may
             be
             allowed
             .
             For
             there
             may
             be
             a
             〈◊〉
             or
             disagreement
             allowable
             in
             questions
             and
             disputations
             that
             touch
             not
             upon
             those
             foundations
             ,
             and
             so
             ,
             that
             it
             go
             not
             so
             far
             as
             to
             trouble
             the
             peace
             of
             the
             Church
             ,
             but
             that
             
               the
               unity
               of
               the
               spirit
               be
               kept
               in
               the
               bond
               of
               peace
               .
            
             For
             as
             
               S.
               Gregory
            
             saith
             ,
             
               Sancta
               Ecclesia
            
             
             
               consistit
               in
               unitate
               fidelium
               ,
               sicut
               corpus
               in
               unitate
               membrorum
               ;
               the
               holy
               Church
               consists
               in
               the
               unity
               and
               agreement
               of
               the
               faithful
               ,
               as
               the
               body
               in
               the
               unity
               of
               the
               members
               .
            
             And
             so
             that
             this
             unity
             and
             peace
             be
             kept
             in
             the
             main
             matters
             ,
             liberty
             of
             opinion
             may
             be
             allowed
             in
             other
             things
             .
             For
             as
             S.
             Augustine
             saith
             ,
             a
             man
             may
             sometimes
             ,
             
               〈◊〉
               sapere
               ,
               quam
               res
               se
               habet
               ,
               think
               otherwise
               then
               the
               truth
               is
            
             ;
             for
             men
             are
             not
             Angels
             to
             see
             all
             truth
             here
             ,
             for
             
               we
               know
               but
               in
               part
            
             ,
             and
             therefore
             to
             〈◊〉
             in
             some
             things
             ,
             which
             concern
             not
             the
             foundation
             is
             not
             to
             be
             accounted
             
               discordia
               in
               bono
            
             ,
             such
             differences
             and
             disputations
             are
             the
             way
             to
             finde
             out
             the
             truth
             ,
             mens
             wits
             being
             hereby
             sharpened
             ,
             as
             
               Iron
               sharpeneth
               iron
            
             ,
             as
             Solomon
             saith
             .
          
           
             The
             third
             effect
             or
             fruit
             of
             love
             is
             
               care
               not
               to
               offend
               or
               hurt
               the
               party
               loved
               ,
            
             either
             
             in
             his
             body
             or
             soul.
             
               Thou
               shalt
               not
               curse
               the
               deaf
               ,
               nor
               put
               a
               stumbling
               block
               before
               the
               blinde
               ,
            
             saith
             God
             ;
             that
             is
             ,
             we
             must
             not
             cause
             him
             to
             stumble
             bodily
             ;
             much
             lesse
             must
             we
             by
             any
             scandalous
             action
             lay
             a
             stumbling
             block
             to
             his
             soul
             :
             For
             though
             it
             be
             necessary
             that
             offences
             come
             ,
             yet
             Christ
             denounces
             a
             woe
             against
             that
             man
             by
             whom
             they
             come
             ,
             that
             shall
             give
             
               occasionem
               mali
               ,
               any
               occasion
               of
               offence
               or
               stumbling
               to
               another
               ,
            
             to
             make
             him
             fall
             .
             And
             as
             our
             love
             requires
             ,
             that
             we
             give
             no
             offence
             ,
             so
             also
             it
             requires
             ,
             that
             if
             offence
             be
             given
             by
             any
             to
             another
             ,
             whereby
             he
             is
             led
             out
             of
             the
             way
             ,
             we
             must
             be
             ready
             
               〈◊〉
               correptionem
               fraternam
               ,
               to
               use
               brotherly
               reproof
               ,
            
             and
             so
             to
             bring
             him
             into
             the
             way
             again
             .
             For
             this
             is
             expressely
             required
             ,
             as
             a
             fruit
             of
             love
             ,
             
               Thou
               shalt
               not
               hate
               thy
               brother
               ,
               nor
               suffer
               sin
               to
               rest
               upon
               him
               ,
               but
               shalt
               plainly
               reprove
               him
            
             ;
             where
             we
             see
             the
             neglect
             of
             reproof
             is
             made
             an
             effect
             of
             hatred
             ;
             and
             then
             by
             consequence
             the
             duty
             it self
             must
             be
             
             a
             fruit
             of
             love
             .
          
           
             Thus
             much
             of
             that
             
               generalis
               dilectio
            
             ,
             the
             general
             nature
             of
             that
             love
             ,
             which
             is
             due
             
               cuilibet
               proximo
            
             ,
             to
             every
             neighbour
             .
          
           
             Now
             the
             parts
             of
             this
             love
             are
             these
             .
          
           
             1.
             
             To
             do
             no
             injury
             at
             all
             to
             any
             man
             ,
             either
             
               faciendo
               malum
               ,
               by
               inflicting
               
               evil
               upon
               ,
               or
               towards
               him
               ,
            
             or
             
               〈◊〉
               bonum
               ,
               by
               withholding
               or
               detaining
               any
               good
            
             
             
               from
               him
            
             .
             And
             again
             ,
             that
             having
             received
             evil
             from
             any
             man
             ,
             
               we
               recompence
               him
               not
               that
               evil
               with
               the
               like
               .
            
             It
             is
             against
             the
             Apostles
             rule
             ;
             for
             he
             saith
             ,
             Recompence
             
             
               no
               man
               evil
               for
               evil
            
             .
             And
             we
             are
             to
             follow
             his
             counsel
             ,
             lest
             as
             S.
             Augustine
             hath
             it
             ,
             
             
               Cito
               parcendum
               est
               injuranti
               ,
               ne
               veniae
               viam
               tibi
               intercludas
               ,
               〈◊〉
               must
               be
               ready
               to
               forgive
               him
               that
               doth
               us
               injury
               ,
               lest
               we
               shut
               up
               the
               way
               of
               pardon
               to
               our selves
               :
            
             and
             
               S.
               Chrysostome
            
             saith
             ,
             
               frustra
               propitiari
               sibi
               Deum
               quaerit
               ,
               qui
               cito
               〈◊〉
               in
               proximum
            
             
             
               negligit
               ,
               he
               seeks
               in
               vain
               to
               be
               reconciled
               to
               God
               ,
               that
               takes
               no
               care
               speedily
               to
               be
               pacified
               with
               his
               neighbour
               .
            
          
           
             2.
             
             And
             secondly
             ,
             as
             we
             must
             do
             no
             evil
             to
             any
             ,
             so
             there
             is
             a
             
               necessity
               of
               doing
               good
               to
               all
               men
               ,
               as
               far
               as
               we
               may
            
             ;
             and
             because
             it
             is
             impossible
             to
             have
             
               〈◊〉
               motum
            
             ,
             a
             particular
             affection
             to
             love
             every
             particular
             man
             ,
             to
             rejoyce
             at
             his
             good
             ,
             or
             to
             have
             a
             care
             of
             him
             ,
             our
             nature
             and
             estate
             being
             finite
             ,
             and
             not
             sufficient
             for
             it
             :
             therefore
             for
             our
             actions
             we
             are
             onely
             enjoyned
             to
             these
             towards
             all
             .
             1.
             
             First
             ,
             the
             duty
             of
             
               prayer
               ,
               even
               for
               our
               enemies
               ,
            
             this
             is
             like
             to
             the
             Sun
             beams
             ,
             that
             radius
             
             charitatis
             ,
             which
             we
             send
             to
             heaven
             for
             all
             men
             .
             And
             this
             is
             imposed
             upon
             every
             
             man
             ,
             and
             to
             be
             performed
             for
             every
             man.
             2.
             
             The
             second
             action
             is
             ,
             to
             be
             done
             in
             
             a
             case
             of
             necessity
             ,
             and
             is
             that
             which
             is
             intimated
             in
             the
             parable
             in
             the
             Gospel
             ,
             of
             
             the
             man
             that
             fell
             among
             theeves
             ;
             even
             the
             succour
             we
             owe
             to
             every
             man
             in
             necessity
             ,
             which
             is
             〈◊〉
             ,
             that
             rather
             then
             we
             should
             fail
             in
             this
             case
             to
             help
             him
             ,
             we
             are
             
               adimere
               〈◊〉
               multa
               non
               necessaria
               ,
               take
               from
               our
               own
               all
               that
               is
               not
               necessary
               ,
            
             
             to
             relieve
             his
             necessity
             ;
             which
             is
             expressed
             by
             the
             Wise
             man.
             If
             thine
             enemy
             hunger
             ,
             give
             him
             bread
             ;
             and
             if
             he
             thirst
             ,
             give
             him
             water
             to
             drink
             .
             If
             we
             do
             not
             ,
             we
             make
             a
             breach
             of
             the
             first
             Table
             ,
             according
             to
             that
             of
             
               S.
               John
               :
               〈◊〉
               hath
               this
               worlds
               good
               ,
               and
               seeth
               his
               brother
               hath
               need
               ,
               and
               〈◊〉
               up
               his
               bowels
            
             
             
               of
               compassion
               from
               him
               ,
               how
               dwelleth
               the
               love
               of
               God
               in
               him
               ?
            
             Now
             by
             the
             worlds
             good
             is
             meant
             sufficiency
             ,
             or
             abundance
             with
             superfluity
             ,
             and
             his
             need
             not
             without
             extremity
             .
          
           
             The
             secound
             Councel
             of
             Arelat
             .
             sets
             down
             ,
             
               Quae
               quis
               salvo
               statu
               〈◊〉
               〈◊〉
               ,
               pro
               superfluis
               haberi
               debent
               concurrente
               fratris
               necessitate
               :
            
             those
             things
             which
             a
             man
             may
             bestow
             ,
             saving
             his
             estate
             or
             condition
             of
             life
             ,
             are
             to
             be
             accounted
             as
             things
             superfluous
             ,
             if
             his
             brothers
             necessity
             be
             present
             .
          
           
             And
             〈◊〉
             under
             this
             is
             comprehended
             also
             the
             charitable
             performing
             of
             the
             works
             of
             our
             vocation
             for
             the
             good
             of
             all
             that
             are
             in
             necessity
             .
             As
             the
             Lawyer
             is
             not
             to
             deny
             his
             counsel
             to
             any
             one
             that
             shall
             ask
             it
             :
             nor
             the
             Physitian
             his
             help
             to
             any
             that
             shall
             requirè
             it
             in
             case
             of
             necessity
             .
             And
             a
             further
             injunction
             then
             prayer
             and
             parting
             with
             our
             superfluity
             ,
             is
             commanded
             by
             the
             conjunction
             copulative
             in
             the
             three
             first
             verses
             of
             the
             Gospel
             :
             where
             a
             man
             is
             charged
             ,
             
               if
               his
               cloak
               be
               taken
               from
               him
               ,
               to
               part
               with
               his
               coat
               too
               ;
               and
               if
               he
               be
               struck
               on
               the
               one
               cheek
               ,
            
             
             
               to
               offer
               the
               other
            
             :
             which
             is
             nothing
             ,
             but
             1.
             
             The
             habitual
             patience
             of
             the
             minde
             ,
             whereby
             a
             man
             should
             be
             ready
             to
             part
             with
             such
             things
             ,
             and
             bear
             such
             injuries
             ,
             if
             the
             glory
             of
             God
             require
             it
             ,
             otherwise
             he
             is
             not
             bound
             .
             And
             2.
             rather
             to
             suffer
             more
             wrong
             then
             to
             seek
             revenge
             or
             return
             evil
             for
             evil
             .
          
           
             2.
             
             The
             second
             thing
             proposed
             is
             the
             object
             of
             this
             Love
             ,
             which
             is
             our
             Neighbour
             .
          
           
             Of
             which
             word
             [
             Neighbour
             ]
             in
             our
             Saviours
             time
             there
             was
             a
             strict
             acception
             ,
             it
             was
             reduced
             to
             a
             narrow
             room
             .
             For
             the
             Pharisees
             counted
             none
             Neighbours
             ,
             but
             their
             Friends
             ,
             and
             those
             of
             their
             own
             Countrey
             and
             kinred
             ,
             and
             so
             they
             expounded
             the
             Law
             ,
             
               Thou
               〈◊〉
               thy
               Neighbour
            
             ,
             by
             restraing
             it
             to
             such
             :
             but
             our
             
             Saviour
             makes
             the
             word
             to
             be
             of
             a
             larger
             extent
             ,
             and
             forceth
             the
             Lawyer
             to
             confesse
             ,
             
             that
             it
             extends
             to
             enemies
             ,
             even
             to
             Samaritanes
             ,
             which
             were
             such
             deadly
             enemies
             to
             the
             Jews
             ,
             that
             they
             would
             not
             〈◊〉
             Christ
             ,
             because
             his
             face
             was
             towards
             〈◊〉
             ;
             for
             every
             one
             from
             whom
             we
             may
             receive
             mercy
             ,
             or
             to
             whom
             too
             we
             may
             shew
             mercy
             are
             neighbours
             ,
             and
             so
             our
             Saviour
             proves
             that
             the
             Samaritane
             
             was
             a
             neighbour
             to
             him
             that
             fell
             among
             theeves
             ,
             because
             he
             shewed
             him
             mercy
             ,
             though
             otherwise
             he
             were
             an
             enemy
             to
             the
             Jews
             ,
             and
             of
             another
             nation
             ,
             for
             as
             Saint
             Augustine
             saith
             ,
             he
             is
             Proximus
             ,
             a
             Neighbour
             ,
             
               Qui
               est
               proximo
               〈◊〉
               ,
               that
               is
               neer
               to
               another
               in
               works
               of
               mercy
               ,
            
             and
             therefore
             it
             is
             not
             
               cognatio
               〈◊〉
               〈◊〉
               ,
               kindred
               or
               cohabitation
               ,
            
             but
             Mercy
             that
             〈◊〉
             a
             man
             to
             be
             a
             
             Neighbour
             ,
             and
             seeing
             every
             man
             ,
             even
             an
             enemy
             ,
             may
             be
             an
             object
             of
             mercy
             ,
             therefore
             every
             man
             ,
             even
             an
             enemy
             is
             a
             Neighbour
             .
             And
             it
             is
             not
             Christs
             exposition
             onely
             ,
             
             but
             the
             Law
             saith
             the
             very
             same
             ,
             in
             the
             case
             of
             a
             stray
             ox
             or
             asse
             .
             If
             thy
             brothers
             
             ox
             or
             asse
             go
             astray
             ,
             &c.
             which
             brother
             in
             another
             place
             is
             said
             to
             be
             even
             an
             enemy
             ,
             for
             there
             is
             in
             the
             same
             Law
             ,
             〈◊〉
             23.
             4
             ,
             5.
             where
             it
             is
             said
             ,
             If
             thy
             enemies
             ox
             or
             asse
             go
             astray
             ,
             &c.
             
          
           
             He
             that
             is
             the
             object
             of
             our
             love
             is
             expressed
             in
             Scripture
             by
             three
             words
             ,
             which
             are
             distinguisht
             in
             the
             Hebrew
             ,
             as
             well
             as
             in
             the
             Latine
             .
             1.
             
             
               Amicus
               ,
               a
               friend
               or
               fellow
               .
            
             2.
             
             
               Proximus
               ,
               a
               neighbour
            
             .
             3.
             
             
               Frater
               ,
               a
               brother
            
             ;
             which
             is
             used
             by
             
               S.
               John
            
             constantly
             in
             his
             first
             Epistle
             .
             In
             all
             which
             are
             motives
             and
             grounds
             of
             love
             .
             For
             ,
          
           
             1.
             
             In
             brethren
             there
             is
             
               identitas
               naturae
               ,
               &c.
               identity
               of
               nature
               ,
            
             which
             makes
             all
             creatures
             love
             one
             another
             ;
             one
             beast
             delighting
             in
             another
             of
             the
             same
             kinde
             ,
             and
             little
             children
             delighting
             in
             their
             image
             in
             the
             glasse
             ,
             shew
             this
             .
          
           
             2.
             
             Now
             as
             this
             similitude
             is
             a
             〈◊〉
             of
             love
             ,
             so
             is
             
               identitas
               originis
               ,
               identity
               of
               beginning
            
             ;
             therefore
             it
             is
             a
             natural
             thing
             ,
             for
             brethren
             born
             to
             love
             one
             another
             ,
             because
             they
             have
             the
             same
             original
             ;
             and
             nothing
             so
             unnatural
             ,
             as
             one
             brother
             not
             to
             love
             another
             .
          
           
             2.
             
             Between
             Friends
             ,
             love
             is
             the
             cause
             of
             love
             ,
             for
             it
             will
             be
             mutual
             and
             reciprocal
             .
             
               〈◊〉
               amoris
               magnes
               ,
               love
               is
               a
               loadstone
               to
               love
               .
            
             Our
             Saviour
             knew
             this
             well
             ,
             and
             therefore
             in
             the
             Commandment
             of
             love
             ,
             he
             expresseth
             it
             is
             thus
             ,
             
               That
               ye
               love
               one
               another
            
             ;
             it
             must
             be
             
               amor
               mutuus
               ,
               mutual
               love
            
             .
          
           
             Another
             ground
             of
             love
             among
             friends
             ,
             is
             
               societas
               periculi
               ,
               &
               〈◊〉
            
             ,
             when
             men
             partake
             of
             the
             same
             danger
             or
             deliverance
             ,
             as
             Captives
             under
             the
             Turk
             delivered
             by
             the
             same
             ransom
             .
             This
             ground
             of
             love
             we
             have
             ,
             who
             being
             all
             in
             danger
             of
             hell
             ,
             and
             become
             captives
             of
             Sathan
             ,
             are
             delivered
             by
             the
             same
             ransome
             ,
             by
             Christ.
             This
             makes
             friendship
             ,
             and
             causeth
             love
             in
             men
             that
             never
             saw
             one
             another
             before
             .
          
           
             3.
             
             Now
             for
             proximus
             ,
             it
             is
             defined
             
               ab
               usn
            
             ,
             of
             the
             use
             and
             benefit
             that
             one
             hath
             by
             another
             .
             God
             hath
             not
             given
             to
             any
             man
             such
             gifts
             ,
             but
             that
             he
             needeth
             the
             gifts
             of
             his
             brother
             .
             God
             hath
             not
             given
             all
             his
             gifts
             to
             any
             one
             ,
             and
             therefore
             there
             is
             none
             but
             hath
             need
             of
             another
             :
             and
             therefore
             
               〈◊〉
               &
               utilitas
               ,
               use
               and
               utility
               ,
            
             are
             the
             grounds
             of
             propinquity
             ,
             and
             make
             men
             become
             proximi
             ,
             neighbours
             .
          
           
             4.
             
             Lastly
             ,
             there
             is
             
               〈◊〉
               instituti
            
             ;
             both
             amongst
             〈◊〉
             ,
             friends
             and
             neighbours
             ,
             all
             do
             
               tendere
               ad
               idem
               ,
               tend
               to
               one
               and
               the
               same
               end
            
             ;
             that
             is
             ,
             to
             be
             partakers
             of
             the
             blessednesse
             ,
             which
             the
             angels
             of
             God
             enjoy
             :
             for
             this
             is
             
               institutum
               〈◊〉
               ,
               &
               proximi
               〈◊〉
               ,
               &
               amici
               ,
               &
               nostrum
               omnium
               ,
            
             the
             end
             and
             scope
             of
             my
             brother
             ,
             neighbour
             ,
             friend
             ,
             and
             my self
             ,
             and
             of
             all
             of
             us
             .
             These
             then
             are
             the
             reasons
             of
             Gods
             using
             those
             words
             ,
             and
             the
             reasons
             also
             of
             our
             love
             .
          
           
             Now
             in
             this
             object
             of
             our
             love
             ,
             
               proximus
               ,
               our
               neighbour
            
             ,
             there
             are
             two
             things
             to
             be
             〈◊〉
             .
             1.
             
             That
             we
             must
             beware
             ,
             we
             take
             not
             the
             sin
             of
             our
             neighbour
             ,
             for
             our
             neighbour
             ;
             for
             that
             which
             hath
             interposed
             it self
             ,
             and
             indeed
             is
             not
             
               de
               〈◊〉
            
             ,
             is
             sin
             ,
             and
             
               〈◊〉
               proximus
            
             ,
             a
             sinner
             .
             It
             is
             sure
             that
             ,
             
               Omnis
               peccator
               ,
               quatenus
               peccator
               ,
               odio
               habendus
               est
               ,
               every
               sinner
               ,
               as
               he
               is
               a
               sinner
               ,
               is
               to
               be
               hated
            
             ;
             and
             
               omnis
               〈◊〉
               ,
               quatenus
               〈◊〉
               ,
               diligendus
               ,
               every
               man
               as
               he
               is
               a
               man
               is
               to
               be
               beloved
               .
            
             Therefore
             ,
             
               Sic
               homines
               diligendi
               ,
               ut
               non
               errores
               diligamus
               ,
               diligendi
               quia
               facti
               sunt
               ,
               non
               quia
               fecerunt
               ;
               we
               are
               to
               love
               men
               so
               ,
               as
               not
               to
               love
               their
               errours
               ,
               and
               so
               to
               love
               them
               that
               are
               made
               ,
               as
               that
               we
               love
               not
               that
               they
               do
               ;
               so
               to
               love
               that
               which
               God
               made
               them
               ,
               as
               not
               to
               love
               what
               by
               sin
               they
               made
               themselves
               .
            
             The
             reason
             is
             ,
             because
             we
             have
             all
             one
             〈◊〉
             ,
             or
             end
             :
             we
             do
             therefore
             love
             one
             another
             ,
             because
             we
             shall
             be
             partakers
             of
             the
             same
             soveraign
             good
             of
             eternal
             happinesse
             ;
             and
             sin
             being
             an
             hindrance
             or
             obstacle
             to
             that
             end
             ,
             how
             can
             we
             love
             that
             which
             hindreth
             from
             that
             ,
             whereto
             we
             tend
             ?
             
               He
               that
               loveth
               iniquity
               ,
               hateth
               his
               own
               soul.
            
             And
             so
             we
             may
             say
             ,
             he
             that
             loveth
             the
             sin
             of
             his
             
             brother
             ,
             hateth
             his
             soul.
             
          
           
             2.
             
             We
             must
             know
             ,
             that
             in
             
               proximitate
               ,
               neighbourhood
            
             .
             there
             are
             degrees
             of
             neernesse
             ,
             whereby
             one
             is
             neerer
             then
             another
             .
             In
             which
             respect
             that
             affection
             which
             causeth
             us
             to
             remember
             some
             before
             others
             in
             our
             prayers
             ,
             is
             not
             from
             any
             corruption
             of
             our
             nature
             ,
             because
             omission
             of
             duty
             to
             one
             is
             a
             greater
             sin
             then
             to
             another
             ;
             for
             the
             duty
             to
             a
             father
             ,
             is
             greater
             then
             to
             a
             stranger
             .
          
           
           
             But
             as
             in
             natural
             things
             there
             is
             
               major
               〈◊〉
            
             ,
             a
             stronger
             motion
             ,
             where
             there
             is
             
               major
               〈◊〉
            
             ,
             a
             stronger
             inclination
             ;
             so
             where
             there
             is
             a
             greater
             duty
             owing
             ,
             there
             God
             will
             have
             a
             greater
             affection
             .
             Because
             the
             earth
             is
             to
             come
             〈◊〉
             to
             the
             Center
             then
             the
             water
             ,
             therefore
             it
             hath
             
               majorem
               gravitatem
            
             ,
             a
             greater
             degree
             of
             〈◊〉
             ,
             to
             draw
             it
             thither
             ;
             and
             so
             where
             the
             greater
             actions
             or
             duties
             are
             required
             ,
             there
             greater
             affections
             ,
             or
             a
             greater
             measure
             of
             love
             ,
             which
             is
             a
             weight
             pressing
             to
             the
             〈◊〉
             ,
             is
             necessary
             :
             not
             onely
             charitas
             ,
             but
             also
             
               ordo
               charitatis
               cadit
               sub
               〈◊〉
            
             ,
             as
             the
             〈◊〉
             determine
             .
             As
             therefore
             the
             affection
             of
             love
             is
             required
             ,
             so
             our
             love
             must
             be
             ordered
             ,
             
             as
             the
             Schools
             speak
             The
             demonstration
             standeth
             thus
             .
             If
             wheresoever
             there
             is
             principium
             ,
             a
             beginning
             ;
             there
             whatsoever
             is
             
               〈◊〉
               principio
            
             ,
             〈◊〉
             to
             it
             ,
             is
             〈◊〉
             first
             ,
             and
             so
             consequently
             there
             is
             an
             order
             ,
             and
             so
             every
             thing
             ,
             as
             it
             is
             〈◊〉
             or
             〈◊〉
             off
             ,
             must
             first
             or
             latter
             be
             intended
             .
             Now
             there
             are
             two
             causes
             or
             principles
             of
             Love
             ;
             God
             ,
             and
             our selves
             ,
             and
             therefore
             the
             neerer
             any
             are
             to
             these
             principles
             ,
             (
             as
             some
             men
             are
             neerer
             to
             our selves
             ,
             as
             Fathers
             ,
             Mothers
             ,
             &c.
             so
             are
             neerer
             to
             God
             by
             grace
             )
             the
             more
             they
             are
             to
             be
             loved
             .
             Let
             us
             see
             then
             this
             order
             in
             our
             charity
             ,
             that
             it
             may
             be
             
               ordinata
               charitas
            
             ,
             charity
             well
             ordered
             .
             To
             which
             purpose
             it
             must
             stand
             thus
             .
          
           
             1.
             
             God.
             2.
             
             Our
             own
             souls
             .
             3.
             
             Our
             brothers
             soul.
             4.
             
             Our
             bodies
             .
             5
             The
             body
             of
             our
             neighbour
             or
             brother
             .
          
           
             1.
             
             God
             is
             to
             be
             loved
             especially
             ,
             and
             in
             the
             first
             place
             ,
             because
             he
             is
             that
             chiefest
             good
             ,
             by
             the
             communication
             whereof
             we
             are
             all
             made
             good
             .
             So
             saith
             
               S.
               Augustine
               ,
               〈◊〉
               vera
               &
               summa
               vita
               ,
               in
               quo
               ,
               a
               quo
               ,
               &
               per
               quem
               ,
               bona
               sunt
               omnia
               ,
               〈◊〉
               bona
               sunt
               ,
            
             
             God
             is
             the
             true
             and
             chief
             life
             ;
             in
             ,
             from
             ,
             and
             by
             whom
             are
             all
             good
             things
             .
             And
             as
             another
             ,
             
               Cum
               〈◊〉
               Deum
               〈◊〉
               in
               ipso
               〈◊〉
               ,
            
             by
             loving
             God
             we
             finde
             all
             
             things
             :
             God
             is
             the
             universal
             nature
             ,
             to
             whom
             all
             things
             give
             place
             .
             He
             must
             have
             the
             first
             place
             in
             our
             love
             ;
             as
             in
             policie
             the
             publick
             good
             is
             preferred
             before
             all
             private
             respects
             :
             and
             therefore
             a
             good
             Citizen
             will
             be
             content
             to
             lose
             his
             own
             goods
             ,
             thereby
             to
             redeem
             peace
             to
             the
             publick
             .
             We
             see
             in
             nature
             ,
             that
             heavy
             things
             will
             move
             upwards
             ,
             contrary
             to
             their
             own
             particular
             nature
             ,
             
               propter
               salutem
               universi
               ,
               for
               the
               good
               of
               the
               universe
               ,
            
             as
             that
             
               ne
               detur
               〈◊〉
            
             :
             so
             in
             Religion
             ,
             God
             and
             our
             love
             to
             him
             ,
             
               〈◊〉
               dilectionis
               in
               〈◊〉
            
             ,
             doth
             overcome
             and
             drown
             all
             other
             loves
             to
             our selves
             ,
             or
             any
             other
             particular
             object
             ;
             as
             wesee
             it
             did
             in
             
               S.
               Paul
            
             ,
             who
             out
             of
             his
             love
             to
             God
             (
             that
             he
             might
             be
             glorified
             in
             the
             salvation
             of
             the
             Jews
             )
             〈◊〉
             to
             be
             
               separated
               from
               Christ
            
             ,
             if
             it
             had
             been
             possible
             ,
             and
             not
             incompatible
             with
             his
             love
             to
             God
             ,
             which
             was
             as
             a
             motion
             against
             a
             particular
             nature
             ,
             for
             the
             good
             of
             the
             general
             or
             universe
             .
          
           
             2.
             
             The
             next
             is
             our selves
             ,
             and
             our selves
             before
             our
             brethren
             .
             The
             reason
             is
             because
             in
             the
             one
             there
             is
             
               an
               unity
            
             ,
             in
             the
             other
             ,
             at
             the
             most
             is
             but
             
               an
               union
            
             :
             and
             
               major
               〈◊〉
               habenda
               est
               unitatis
               ,
               quam
               〈◊〉
               ,
               there
               is
               a
               greater
               regard
               to
               be
               had
               of
               the
               〈◊〉
               ,
               then
               of
               the
               latter
               .
            
             And
             again
             ,
             seeing
             it
             is
             not
             lawful
             for
             any
             to
             commit
             a
             sin
             to
             prevent
             his
             brother
             〈◊〉
             sinning
             ,
             nay
             not
             to
             save
             the
             whole
             world
             ,
             it
             shews
             plainly
             ,
             we
             are
             to
             prefer
             the
             love
             of
             our selves
             before
             our
             brother
             ,
             and
             in
             our selves
             our
             own
             souls
             before
             our
             brothers
             soul.
             
          
           
             Now
             in
             the
             case
             between
             the
             health
             or
             good
             of
             our
             own
             body
             ,
             and
             of
             our
             brothers
             soul
             ,
             it
             thus
             stands
             .
             There
             can
             come
             no
             participation
             of
             the
             glory
             of
             God
             to
             our
             bodies
             ,
             
               nisi
               per
               redundantiam
               ,
               as
               it
               were
               by
               an
               overflowing
               ,
            
             when
             the
             soul
             being
             full
             communicates
             it
             to
             the
             body
             .
             But
             the
             soul
             of
             our
             brother
             is
             capable
             of
             
               divine
               glory
            
             ,
             and
             the
             
               universal
               good
            
             ,
             immediately
             by
             it self
             ,
             and
             therefore
             ought
             to
             be
             preferred
             before
             the
             body
             of
             any
             which
             participates
             onely
             
               per
               redundantiam
               ,
               by
               the
               overflowing
               of
               the
               soul
               ,
            
             and
             so
             at
             the
             second
             hand
             as
             it
             were
             ;
             besides
             one
             soul
             is
             worth
             all
             bodily
             creatures
             in
             the
             world
             :
             a
             man
             therefore
             may
             endanger
             his
             body
             ,
             for
             the
             saving
             his
             brothers
             soul.
             
          
           
             3.
             
             Then
             in
             the
             next
             place
             we
             are
             to
             seek
             the
             good
             of
             our
             neighbours
             body
             :
             and
             of
             neighbours
             ,
             1.
             
               〈◊〉
               est
               omnibus
            
             ,
             we
             are
             generally
             to
             love
             ,
             and
             succour
             all
             that
             need
             ,
             any
             whomsoever
             ,
             if
             they
             be
             
               in
               extrema
               necessitate
               ,
               in
               extream
               necessity
               .
            
             2.
             
             And
             in
             the
             next
             place
             ,
             of
             those
             that
             be
             in
             need
             ,
             
               maxime
               〈◊〉
            
             ,
             especially
             we
             are
             to
             do
             good
             
               to
               them
               that
               are
               of
               the
               houshold
               of
               faith
               ,
            
             as
             the
             Apostle
             directs
             ,
             that
             are
             of
             the
             same
             Religion
             with
             us
             ,
             we
             are
             to
             relieve
             such
             before
             others
             ,
             if
             we
             cannot
             relieve
             both
             ,
             beleevers
             before
             infidels
             .
             3.
             
             And
             thirdly
             ,
             among
             the
             faithful
             ,
             to
             them
             that
             are
             of
             our
             own
             countrey
             ,
             before
             the
             children
             of
             strangers
             .
          
           
           
             4.
             
             Fourthly
             among
             those
             of
             our
             own
             countrey
             ,
             〈◊〉
             ,
             to
             our
             own
             ,
             to
             those
             that
             
             have
             some
             relation
             to
             us
             ,
             for
             he
             that
             regardeth
             not
             his
             own
             ,
             saith
             the
             Apostle
             ,
             is
             
             worse
             then
             an
             〈◊〉
             .
             5.
             
             Fiftly
             ,
             of
             our
             own
             ,
             to
             them
             that
             are
             of
             our
             own
             house
             
             or
             kindred
             .
             6.
             
             Sixthly
             ,
             in
             the
             house
             ,
             to
             the
             wife
             on
             〈◊〉
             ,
             rather
             then
             to
             father
             ,
             mother
             ,
             
             or
             children
             ;
             for
             a
             man
             must
             leave
             father
             and
             mother
             ,
             and
             cleave
             to
             his
             wife
             ;
             and
             that
             the
             husband
             ought
             to
             be
             preferred
             before
             children
             ,
             appears
             by
             〈◊〉
             
             speech
             to
             〈◊〉
             ,
             am
             not
             I
             better
             to
             thee
             then
             many
             sons
             ?
             And
             therefore
             the
             children
             are
             not
             to
             lay
             up
             for
             the
             〈◊〉
             ,
             but
             the
             fathers
             for
             the
             children
             ,
             as
             
             the
             Apostle
             saith
             ,
             yet
             every
             one
             should
             have
             respect
             both
             upwards
             and
             downwards
             .
          
           
             Now
             for
             strangers
             ,
             or
             those
             that
             are
             not
             
               nostri
               ,
               ours
            
             ;
             either
             they
             be
             rich
             ,
             or
             poor
             ,
             of
             which
             the
             poor
             are
             rather
             to
             be
             regarded
             then
             the
             rich
             ;
             and
             for
             the
             rich
             ,
             they
             are
             either
             such
             as
             we
             have
             received
             benefits
             from
             ,
             or
             to
             whom
             we
             have
             done
             good
             ;
             and
             because
             
               〈◊〉
               est
               〈◊〉
               &
               maximum
               〈◊〉
               〈◊〉
               ,
               the
               work
               is
               the
               chief
               〈◊〉
               of
               the
               〈◊〉
               of
               any
               thing
               ,
            
             and
             bestowing
             of
             good
             is
             ,
             
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               which
               makes
               〈◊〉
               vertue
               〈◊〉
               〈◊〉
               visible
            
             ;
             and
             in
             that
             respect
             it
             is
             ,
             that
             a
             man
             is
             apt
             to
             love
             his
             own
             work
             ,
             or
             his
             own
             creature
             ,
             as
             we
             say
             ;
             yet
             we
             ought
             to
             prefer
             him
             of
             whom
             we
             have
             received
             benefits
             ,
             before
             him
             on
             whom
             we
             have
             bestowed
             any
             ,
             because
             a
             benefactor
             is
             more
             like
             a
             〈◊〉
             to
             us
             ,
             then
             the
             other
             like
             a
             son
             .
             
               T
               〈◊〉
            
             2.
             2.
             q.
             26.
             a.
             12
             ,
             Ex.
             Arist.
             9.
             
             Eth.
             But
             if
             (
             as
             Saint
             〈◊〉
             〈◊〉
             it
             )
             there
             are
             two
             persons
             ,
             who
             in
             all
             respects
             are
             equal
             ,
             and
             we
             have
             something
             that
             would
             help
             either
             of
             them
             ,
             and
             that
             it
             cannot
             be
             divided
             .
             What
             is
             then
             to
             be
             done
             ?
             there
             being
             nothing
             in
             the
             one
             why
             I
             should
             pleasure
             him
             more
             then
             the
             other
             ,
             
               quid
               〈◊〉
               sorte
               eligerim
               ,
               nothing
               ,
               but
               to
               chose
               one
               by
               lot
               .
            
             the
             same
             may
             be
             the
             case
             of
             every
             man
             that
             is
             to
             do
             good
             to
             another
             ,
             who
             in
             〈◊〉
             all
             are
             of
             finite
             nature
             ,
             and
             therefore
             are
             not
             able
             to
             do
             good
             to
             all
             ,
             or
             to
             satisfie
             all
             ,
             therefore
             when
             we
             are
             joyned
             in
             the
             like
             relation
             to
             us
             ,
             or
             the
             degree
             of
             〈◊〉
             or
             propinquity
             ,
             if
             we
             must
             help
             both
             ,
             there
             remains
             nothing
             but
             
               〈◊〉
               ,
               to
               〈◊〉
               it
               by
               〈◊〉
               .
            
          
           
             Further
             we
             are
             to
             know
             ,
             that
             in
             love
             there
             is
             a
             double
             respect
             .
             1.
             
             Of
             the
             object
             or
             party
             loved
             .
             2.
             of
             the
             subject
             ,
             or
             party
             that
             loves
             .
          
           
             1.
             
               〈◊〉
               dilecti
               ,
               in
               〈◊〉
               of
               the
               〈◊〉
               loved
               ,
            
             we
             are
             to
             respect
             
               〈◊〉
               〈◊〉
            
             ,
             and
             to
             love
             him
             more
             in
             whom
             the
             more
             excellent
             gifts
             ofgrace
             appear
             ,
             so
             as
             to
             take
             more
             complacency
             in
             him
             ,
             and
             to
             wish
             him
             the
             more
             excellent
             good
             ,
             as
             the
             greater
             degree
             of
             glory
             ;
             because
             the
             more
             excellent
             any
             thing
             is
             ,
             the
             neerer
             it
             
             comes
             to
             God
             ,
             and
             if
             he
             be
             better
             ,
             we
             ought
             to
             wish
             him
             better
             .
             Thus
             spiritual
             conjunction
             or
             neernesse
             is
             to
             be
             preferred
             ,
             
               〈◊〉
               objecti
               ,
               in
               respect
               of
               the
               object
               .
            
          
           
             2.
             
             
               Ratione
               〈◊〉
               ,
               〈◊〉
               of
               the
               〈◊〉
               loving
               ,
            
             and
             here
             natural
             and
             〈◊〉
             propinquity
             or
             conjunction
             may
             be
             preferred
             before
             spiritual
             ,
             as
             founded
             in
             nature
             ,
             and
             therefore
             more
             firme
             and
             immutable
             :
             and
             hence
             it
             is
             ,
             that
             in
             temporal
             things
             ,
             
             a
             man
             may
             prefer
             one
             that
             is
             neerer
             by
             nature
             ,
             before
             one
             that
             is
             onely
             conjoyned
             with
             us
             by
             grace
             .
             Thus
             if
             a
             man
             have
             money
             or
             estate
             to
             give
             ;
             he
             is
             not
             bound
             to
             bestow
             it
             upon
             the
             best
             man
             in
             the
             world
             ,
             but
             may
             prefer
             one
             that
             's
             neerer
             in
             nature
             ,
             though
             not
             so
             excellent
             in
             grace
             .
             And
             thus
             far
             
               de
               ordine
               〈◊〉
               ,
               of
               the
               order
               of
               our
               love
               .
            
          
           
             The
             third
             general
             proposed
             is
             ,
             
               The
               〈◊〉
               of
               this
               love
               ,
               〈◊〉
               〈◊〉
               .
               As
               thyself
               .
            
          
           
             This
             is
             
               ficut
               te
               ,
               as
               thy self
            
             ;
             not
             
               〈◊〉
               te
               ,
               as
               〈◊〉
               as
               thy self
               ,
            
             it
             signifieth
             a
             respect
             ,
             but
             not
             a
             quantity
             .
             The
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             not
             〈◊〉
             but
             〈◊〉
             ,
             as
             Job
             12.
             3.
             for
             as
             we
             said
             before
             ,
             every
             man
             ought
             to
             have
             a
             greater
             regard
             to
             his
             own
             soul
             ,
             then
             to
             his
             brothers
             .
          
           
             Now
             this
             〈◊〉
             or
             manner
             of
             love
             must
             appear
             in
             four
             things
             .
          
           
             1.
             
             The
             end
             .
             2.
             
             The
             means
             .
             3.
             
             The
             manner
             .
             4.
             
             The
             order
             .
          
           
             1.
             
             The
             first
             in
             
               〈◊〉
               te
               〈◊〉
            
             ,
             is
             in
             respect
             of
             the
             end
             ,
             for
             which
             thou
             lovest
             thy self
             ,
             or
             for
             the
             same
             cause
             ,
             And
             thou
             lovest
             thy self
             ,
             because
             thou
             lovest
             God
             ,
             and
             so
             consequently
             ,
             all
             
               〈◊〉
               〈◊〉
               Dei
            
             ,
             that
             are
             Gods
             ;
             because
             thou
             thy self
             art
             
               aliquid
               Dei
            
             ,
             something
             of
             God
             ;
             therefore
             thou
             lovest
             thy self
             ,
             and
             so
             consequently
             thou
             must
             love
             they
             neighbour
             
               propter
               〈◊〉
               for
               God
            
             ;
             and
             〈◊〉
             for
             this
             cause
             thou
             lovest
             thy
             
             brother
             ,
             thou
             〈◊〉
             him
             as
             thy self
             ,
             in
             respect
             of
             the
             end
             .
             So
             also
             and
             in
             this
             〈◊〉
             thou
             must
             love
             thy
             brother
             .
          
           
             2.
             
             The
             second
             is
             the
             〈◊〉
             ,
             the
             applying
             this
             love
             to
             that
             end
             .
             And
             that
             is
             ,
             that
             in
             asmuch
             as
             I
             love
             my self
             ,
             I
             wish
             my self
             good
             ,
             and
             that
             not
             in
             my
             〈◊〉
             but
             best
             part
             ,
             which
             is
             my
             reasonable
             soul
             :
             and
             therefore
             I
             wish
             more
             especially
             the
             chiefest
             good
             of
             it
             ,
             
               〈◊〉
               bonum
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             ,
             eternal
             blessednes
             and
             this
             is
             it
             which
             I
             must
             look
             to
             in
             my
             brother
             .
             If
             I
             love
             him
             as
             my self
             ,
             I
             must
             love
             him
             
               ad
               〈◊〉
               〈◊〉
               partis
               ,
               for
               the
               good
               of
               his
               better
               part
               ,
            
             and
             that
             is
             
             the
             good
             of
             the
             inward
             man
             (
             of
             which
             the
             Apostle
             speaks
             )
             whereas
             the
             most
             love
             onely
             the
             outward
             man
             ;
             now
             the
             chiefest
             good
             of
             the
             inward
             man
             consists
             
               in
               〈◊〉
               Dei
               in
               the
               sight
               and
               fruition
               of
               God.
            
             But
             because
             none
             can
             come
             to
             this
             except
             the
             impediments
             be
             removed
             ,
             which
             is
             sinne
             ;
             Saint
             Augustine
             〈◊〉
             ,
             
               〈◊〉
               〈◊〉
               diligit
               proximum
               hoc
               cum
               〈◊〉
               debet
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               ipse
               〈◊〉
               toto
               corde
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               that
               truly
               〈◊〉
               his
               〈◊〉
               ,
               must
               work
               upon
               him
               so
               ,
               〈◊〉
               he
               also
               love
               God
               with
               all
               his
               heart
               .
            
             Take
             care
             to
             remove
             his
             sinnes
             ,
             and
             as
             for
             a
             mans
             self
             ,
             〈◊〉
             his
             will
             do
             
               〈◊〉
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               him
               to
               some
               sin
               ,
               non
               〈◊〉
               〈◊〉
               ,
               be
               must
               〈◊〉
               〈◊〉
               ,
            
             because
             it
             would
             hinder
             
               〈◊〉
               〈◊〉
               the
               〈◊〉
               good
            
             ,
             so
             ought
             he
             to
             love
             his
             neghbour
             ,
             as
             not
             to
             consent
             to
             the
             evil
             will
             of
             his
             neighbour
             in
             any
             bad
             action
             ,
             because
             that
             would
             hinder
             his
             chief
             good
             .
          
           
             The
             Scripture
             speaks
             of
             things
             not
             alwayes
             as
             they
             are
             ,
             but
             as
             they
             ought
             to
             be
             ,
             and
             so
             requiring
             us
             to
             love
             others
             as
             our selves
             ,
             it
             is
             not
             meant
             of
             our self
             love
             ,
             〈◊〉
             it
             is
             corrupt
             ,
             but
             as
             we
             ought
             to
             love
             our selves
             
               specimen
               naturae
               capiendum
               ex
               optima
               natura
               ,
               a
               pattern
               in
               nature
               must
               be
               taken
               from
               nature
               pure
               and
               〈◊〉
               in
               its
               integrity
            
             ;
             so
             that
             a
             man
             ought
             not
             to
             love
             his
             neighbour
             as
             he
             doth
             himself
             ,
             but
             as
             he
             should
             love
             himself
             .
             For
             Saint
             Augustine
             saith
             ,
             when
             I
             love
             my self
             ,
             either
             I
             love
             my self
             because
             I
             am
             or
             should
             be
             blessed
             :
             the
             very
             same
             rule
             we
             should
             observe
             in
             our
             brother
             :
             I
             must
             love
             him
             ,
             
               aut
               quia
               est
               〈◊〉
               ut
               sit
               ,
               either
               because
               he
               is
               ,
               or
               because
               he
               should
               be
               good
               .
            
             Which
             I
             cannot
             do
             ,
             unlesse
             I
             win
             him
             
               ab
               impedimentis
               ,
               from
               the
               impediments
               ,
            
             and
             set
             him
             in
             
               via
               in
               〈◊〉
               right
               way
            
             :
             for
             as
             Saint
             Augustine
             saith
             ,
             
               Non
               〈◊〉
               proximum
               tanquam
               seipsum
               si
               non
               ad
               id
               〈◊〉
               ad
               quod
               ipse
               tendis
               ,
               
               adducis
               .
               Thou
               lovest
               not
               thy
               neighbour
               as
               thy self
               ,
               if
               thou
               〈◊〉
               him
               not
               to
               that
               good
               ,
               to
               which
               thou
               thy self
               tendest
               .
            
             And
             he
             saith
             in
             another
             place
             ,
             
               〈◊〉
               est
               regula
               〈◊〉
            
             ,
             
             
               it
               is
               the
               onely
               rule
               of
               love
               ,
               ut
               〈◊〉
               sibi
               〈◊〉
               bona
               pervenire
               ,
               &
               illi
               velit
               ,
               that
               he
               would
               have
               the
               same
               good
               come
               to
               his
               neighbour
               ,
               that
               he
               wisheth
               to
               himself
               .
            
          
           
             3.
             
             The
             third
             is
             the
             manner
             .
             In
             loving
             any
             thing
             that
             is
             good
             there
             are
             two
             motives
             first
             ,
             Either
             it
             is
             for
             the
             sole
             and
             alone
             good
             of
             him
             that
             loves
             it
             or
             2.
             
             Secondly
             ,
             for
             the
             good
             of
             the
             thing
             it self
             ,
             that
             is
             loved
             He
             that
             loves
             any
             thing
             ,
             not
             for
             it self
             ,
             but
             for
             himself
             ,
             doth
             not
             love
             it
             ,
             as
             himself
             ,
             this
             is
             not
             
               diligere
               〈◊〉
               seipsum
            
             ,
             but
             
               propter
               seipsum
            
             ;
             this
             is
             not
             ,
             
               ut
               faciat
               bonum
               ,
               sed
               ut
               potiatur
               quis
               bono
               ,
               not
               to
               seek
               his
               good
               whom
               we
               love
               ,
               but
               to
               make
               use
               of
               what
               good
               is
               in
               him
               for
               our selves
               ,
            
             as
             men
             love
             their
             instruments
             ,
             meerly
             for
             the
             use
             they
             have
             of
             them
             and
             not
             otherwise
             ;
             thus
             a
             man
             loves
             his
             
               shooing
               horn
            
             ,
             to
             make
             use
             of
             it
             ,
             to
             serve
             his
             turn
             in
             the
             morning
             ,
             and
             casts
             it
             away
             all
             the
             day
             after
             :
             but
             our
             love
             to
             our
             neighbour
             should
             be
             
               gratuitus
               ,
               without
               hope
               of
               recompence
               ,
            
             and
             that
             he
             that
             we
             love
             may
             have
             the
             sole
             good
             by
             it
             .
             Otherwise
             if
             we
             love
             him
             not
             as
             our selves
             ,
             for
             no
             man
             loves
             himself
             ,
             ut
             
               se
               potiatur
               ,
               that
               he
               may
               make
               use
               of
               himself
               ,
            
             as
             he
             loves
             meat
             drink
             ,
             &c.
             and
             therefore
             must
             he
             love
             his
             neighbour
             ,
             not
             to
             make
             use
             of
             him
             for
             his
             own
             ends
             ,
             but
             
               propter
               seipsum
               ,
               for
               himself
            
             ,
             seeking
             and
             desiring
             his
             good
             .
          
           
             4.
             
             The
             last
             is
             the
             order
             .
             It
             is
             
               sicut
               teipsum
            
             ,
             not
             
               sicut
               〈◊〉
               ,
               as
               our selves
            
             ,
             not
             
               as
               we
               love
               God
            
             ;
             we
             must
             beware
             of
             loving
             him
             so
             ,
             for
             we
             must
             love
             our selves
             
               infra
               Deum
            
             ,
             in
             a
             pitch
             
               below
               God
            
             ;
             and
             by
             consequence
             we
             must
             love
             our
             neighbour
             
               infra
               Deum
               ,
               after
               God.
            
             Therefore
             we
             must
             not
             〈◊〉
             the
             will
             of
             any
             man
             ,
             be
             he
             of
             never
             so
             great
             excellency
             ,
             before
             the
             will
             of
             God.
             Gods
             will
             must
             not
             give
             place
             to
             ours
             .
             God
             is
             not
             so
             unwise
             ,
             as
             to
             bring
             in
             the
             second
             Table
             to
             overthrow
             the
             first
             ,
             but
             his
             scope
             in
             it
             was
             ,
             that
             it
             should
             be
             a
             table
             to
             direct
             and
             help
             us
             in
             performing
             the
             duties
             of
             the
             first
             .
             1.
             
             So
             that
             if
             our
             love
             to
             our
             neighbour
             ,
             in
             the
             first
             place
             be
             for
             God
             alone
             ,
             then
             it
             is
             
               Sancta
               dilectio
            
             .
             2.
             
             If
             it
             be
             to
             bring
             him
             to
             that
             end
             we
             aim
             at
             our
             〈◊〉
             ,
             then
             it
             is
             
               amor
               justus
            
             ,
             a
             just
             love
             .
             3.
             
             If
             it
             be
             meerly
             for
             our
             neighbours
             ,
             
             without
             respect
             to
             our selves
             then
             it
             is
             
               verus
               amor
               true
               love
            
             .
             4.
             and
             lastly
             if
             we
             prefer
             the
             love
             of
             God
             in
             the
             first
             place
             then
             it
             is
             
               ordinata
               dilectio
            
             well
             ordered
             love
             .
          
           
             Now
             God
             in
             both
             these
             tables
             proceedeth
             further
             then
             earthly
             priuces
             he
             taketh
             order
             for
             the
             regulating
             of
             the
             heart
             and
             soul
             even
             for
             restraint
             of
             concupisence
             that
             there
             be
             no
             entertainment
             of
             sin
             within
             us
             and
             that
             we
             conceive
             no
             delight
             in
             it
             .
             And
             this
             is
             the
             internal
             obedience
             of
             the
             second
             table
             ,
             to
             entertain
             no
             concupiscence
             prejudicial
             to
             our
             neighbour
             ,
             and
             it
             is
             the
             sum
             or
             substance
             of
             the
             tenth
             Commandment
             ,
             which
             God
             hath
             placed
             last
             ,
             not
             first
             that
             those
             two
             the
             first
             Commandment
             and
             the
             last
             ,
             the
             one
             concerning
             the
             inward
             worship
             of
             God
             ,
             the
             other
             the
             inward
             love
             and
             duty
             to
             our
             neighbour
             ,
             might
             be
             the
             bounds
             of
             his
             law
             .
          
           
             Thus
             far
             for
             the
             second
             table
             in
             general
             .
          
           
             Now
             for
             the
             fift
             Commandment
             being
             the
             first
             of
             the
             second
             table
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               The
               division
               of
               the
               commandments
               of
               the
               second
               table
               .
               Why
               this
               is
               set
               here
               between
               the
               first
               and
               second
               table
               .
               The
               parts
               of
               it
               ,
               1.
               
               A
               precept
               .
               2.
               
               A
               promise
               .
               In
               the
               precept
               .
               1.
               
               The
               duty
               .
               Honour
               .
               2.
               
               The
               obiect
               ,
               father
               and
               mother
               .
               The
               ground
               of
               〈◊〉
               .
               1.
               
               Excellency
               .
               2.
               
               Conjunction
               .
               The
               order
               of
               honouring
               .
               differs
               from
               that
               of
               love
               .
               Why
               God
               did
               not
               make
               all
               men
               excellent
               ,
               and
               fit
               to
               be
               superiours
               .
               All
               paternity
               is
               originally
               and
               properly
               in
               God.
               In
               man
               onely
               instrumentally
               .
               The
               Hebrue
               and
               Greek
               words
               translated
               (
               Honour
               )
               what
               they
               properly
               〈◊〉
               .
               The
               necessity
               ,
               and
               original
               of
               Honouring
               superiours
               ,
               government
               a
               divine
               ordinance
               .
               Power
               ,
               Principality
               ,
               and
               excellency
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               how
               they
               differ
               .
               Honour
               due
               to
               them
               all
               .
               To
               natural
               parents
               .
               〈◊〉
               the
               Country
               where
               we
               live
               .
               To
               Princes
               .
               To
               spiritual
               fathers
               .
               To
               Magistrates
               .
               In
               respect
               of
               excellnecy
               of
               gifts
               .
               honour
               due
               .
               First
               in
               respect
               of
               years
               .
               Secondly
               of
               the
               gifts
               of
               the
               minde
               .
               Thirdly
               of
               outward
               estate
               .
               Fourthly
               of
               benefits
               received
               .
            
          
           
             HOnour
             thy
             father
             and
             mother
             .
             The
             last
             commandment
             is
             the
             fountain
             from
             whence
             all
             the
             rest
             of
             the
             second
             table
             do
             proceed
             ,
             as
             streames
             from
             the
             conduite
             head
             ,
             for
             as
             the
             first
             commandment
             contains
             the
             inward
             love
             and
             worship
             of
             God
             ,
             from
             whence
             all
             the
             other
             duties
             of
             the
             second
             table
             arise
             ,
             so
             the
             last
             contains
             the
             inward
             love
             and
             dutie
             of
             the
             heart
             which
             we
             ow
             to
             our
             neighbour
             ,
             from
             whence
             all
             other
             duties
             to
             our
             neighbour
             do
             spring
             ,
             so
             that
             the
             tenth
             commandement
             is
             the
             fountain
             ,
             and
             the
             other
             five
             are
             the
             streams
             .
             And
             the
             streams
             receive
             a
             second
             division
             thus
             ,
             for
             either
             they
             do
             equally
             ,
             and
             alike
             concern
             al
             men
             ,
             in
             general
             as
             the
             6.
             7.
             8.
             9.
             
             Or
             else
             they
             have
             special
             respect
             to
             some
             as
             the
             fifth
             .
             The
             general
             duties
             in
             the
             6.
             7.
             8.
             and
             9.
             
             Commandments
             are
             subdivided
             into
             such
             as
             either
             concerne
             our
             neighbour
             in
             his
             person
             ,
             or
             in
             the
             exteriour
             gifts
             ,
             of
             wealth
             ,
             credit
             ,
             and
             good
             name
             &c.
             
             And
             those
             which
             respect
             〈◊〉
             person
             are
             either
             as
             he
             is
             considered
             in
             himself
             in
             regard
             of
             his
             essence
             ,
             in
             the
             sixth
             commandment
             or
             as
             he
             is
             in
             neer
             〈◊〉
             with
             another
             by
             marriage
             ,
             which
             makes
             of
             two
             one
             flesh
             ,
             in
             the
             seventh
             commandment
             .
             
          
           
             Those
             that
             concerne
             him
             in
             his
             exteriour
             gifts
             ,
             respect
             either
             his
             substance
             ,
             or
             estate
             ,
             which
             is
             provided
             for
             in
             the
             eight
             ;
             or
             his
             credit
             and
             good
             name
             ,
             in
             the
             ninth
             commandment
             .
          
           
             Or
             if
             we
             take
             them
             all
             four
             together
             ,
             There
             is
             a
             restraint
             in
             them
             all
             .
          
           
             In
             the
             sixth
             a
             restraint
             of
             ,
             wrath
             malice
             &c.
             and
             the
             effects
             thereof
             ,
             for
             the
             preservation
             of
             the
             lives
             of
             the
             members
             of
             the
             commonwealth
             ;
             and
             in
             respect
             
             of
             God
             ,
             for
             the
             preserveing
             of
             his
             Images
             ,
             which
             is
             defaced
             by
             murder
             .
          
           
             In
             the
             seventh
             a
             restraint
             〈◊〉
             lust
             ,
             
               concupiscentia
               carnis
            
             ,
             which
             is
             prejudicial
             to
             
             the
             good
             of
             wedlock
             in
             the
             civil
             body
             ,
             and
             in
             respect
             of
             God
             is
             a
             defiling
             of
             the
             
             body
             which
             is
             the
             temple
             of
             the
             holy
             Ghost
             ,
             and
             a
             member
             of
             Christ
             ,
             and
             therfore
             ought
             to
             be
             kept
             holy
             and
             chast
             .
          
           
           
             In
             the
             eighth
             a
             restraint
             of
             covetousnes
             which
             is
             
               concupiscentia
               oculorum
               ,
               the
               lust
               of
               the
               eyes
               ,
            
             which
             in
             respect
             of
             man
             is
             an
             offence
             against
             the
             politick
             state
             ,
             by
             doing
             wrong
             to
             another
             in
             his
             goods
             ,
             and
             in
             respect
             of
             God
             perverts
             the
             rule
             of
             justice
             prescribed
             by
             him
             .
          
           
             In
             the
             ninth
             a
             restraint
             of
             the
             spirit
             of
             lying
             and
             detraction
             ,
             which
             our
             nature
             lusteth
             after
             ,
             whereas
             the
             provision
             of
             the
             good
             name
             of
             our
             brother
             is
             required
             ,
             and
             in
             respect
             of
             God
             here
             is
             order
             taken
             for
             the
             preserving
             of
             truth
             .
          
           
             As
             the
             other
             commandements
             respect
             all
             men
             in
             general
             ,
             so
             the
             fifth
             respects
             some
             in
             special
             ,
             viz.
             inferiours
             and
             superiours
             ,
             and
             other
             mutual
             duties
             .
          
           
             This
             fifth
             commandment
             being
             placed
             in
             the
             front
             of
             the
             second
             table
             hath
             an
             eye
             also
             to
             the
             first
             commandment
             of
             the
             first
             table
             .
             The
             one
             commanded
             the
             honour
             of
             God
             ;
             the
             other
             of
             his
             vicegerents
             .
          
           
             It
             containeth
             a
             precept
             ,
             and
             a
             promise
             .
          
           
             
               1.
               
               The
               precept
               is
               ,
               
                 Honour
                 thy
                 father
                 and
                 thy
                 mother
                 .
              
            
             
               2.
               
               The
               promise
               ,
               that
               thy
               dayes
               may
               be
               long
               &c.
               
            
          
           
             Some
             think
             the
             first
             words
             contain
             the
             duty
             of
             the
             inferiour
             and
             the
             last
             words
             (
             that
             thy
             dayes
             &c.
             )
             contain
             the
             duty
             of
             the
             superiour
             ,
             because
             it
             is
             the
             duty
             of
             parents
             by
             providing
             for
             their
             children
             ,
             and
             praying
             for
             them
             ,
             to
             〈◊〉
             their
             dayes
             ,
             and
             so
             they
             are
             joyned
             Deut.
             5.
             16.
             
             But
             because
             Saint
             Paul
             makes
             it
             a
             promise
             ,
             Ephesians
             6.
             1.
             and
             a
             precept
             and
             a
             promise
             are
             two
             different
             things
             ,
             therefore
             it
             is
             better
             to
             divide
             the
             words
             into
             a
             precept
             and
             a
             promise
             .
          
           
             As
             God
             in
             his
             infinite
             wisdom
             disposeth
             all
             things
             in
             due
             order
             ,
             so
             here
             he
             〈◊〉
             his
             wisdom
             more
             particularly
             known
             to
             us
             in
             the
             disposition
             of
             these
             commandments
             :
             for
             by
             setting
             this
             in
             the
             first
             place
             of
             the
             second
             table
             ,
             he
             would
             have
             us
             take
             notice
             ,
             that
             after
             he
             hath
             taken
             order
             for
             his
             own
             honour
             in
             the
             first
             table
             ,
             his
             principall
             and
             first
             care
             is
             for
             honour
             to
             parents
             ,
             from
             whom
             next
             under
             himself
             we
             receive
             our
             being
             :
             and
             therefore
             Philo
             saith
             ,
             the
             honour
             due
             to
             parents
             
             is
             set
             before
             all
             other
             duties
             we
             owe
             to
             men
             ,
             and
             placed
             as
             it
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               confinio
               ,
               in
               the
               confines
               of
               a
               mortal
               and
               eternal
               nature
               ,
            
             it
             is
             set
             in
             the
             middle
             ,
             betweenh
             the
             duties
             to
             God
             and
             man
             ,
             because
             this
             commandment
             is
             the
             preserver
             bot
             of
             the
             first
             and
             second
             table
             ;
             for
             take
             away
             honour
             and
             obedience
             to
             superiours
             ,
             and
             all
             duties
             to
             God
             and
             man
             are
             neglected
             ,
             and
             fal
             to
             the
             ground
             .
             Besides
             we
             may
             observe
             that
             God
             delighteth
             in
             his
             charge
             to
             us
             ,
             to
             knit
             up
             whatsoever
             he
             especially
             commandeth
             in
             a
             short
             and
             narrow
             compasse
             ;
             pressing
             more
             especially
             in
             every
             commandment
             some
             one
             more
             remarkable
             word
             in
             the
             commandments
             negative
             ,
             he
             maketh
             choice
             of
             the
             most
             ugly
             and
             deformed
             word
             of
             that
             sinne
             ,
             which
             he
             〈◊〉
             ,
             to
             terrifie
             us
             even
             from
             the
             very
             handmayds
             and
             dependants
             of
             it
             .
             And
             in
             this
             affimative
             commandment
             he
             makes
             choice
             of
             the
             best
             words
             he
             can
             ,
             as
             father
             ,
             and
             mother
             ,
             for
             the
             object
             ,
             and
             of
             honour
             ,
             to
             set
             out
             the
             duty
             unto
             us
             .
          
           
             Now
             as
             we
             said
             before
             of
             the
             love
             of
             our
             neighbour
             ,
             so
             here
             we
             may
             say
             concerning
             honour
             ,
             there
             are
             two
             grounds
             of
             either
             .
          
           
             
               1.
               
               Excellency
               and
               neernes
               of
               the
               person
               in
               respect
               of
               God.
               
            
             
               2.
               
               Conjunction
               or
               〈◊〉
               to
               our selves
               .
            
          
           
             In
             the
             ordering
             of
             our
             love
             ,
             we
             shewed
             ,
             how
             that
             we
             are
             to
             respect
             the
             conjunction
             by
             nature
             or
             grace
             in
             the
             duties
             of
             love
             which
             we
             freely
             performe
             ,
             and
             that
             we
             owe
             not
             so
             much
             to
             those
             persons
             with
             whom
             we
             have
             no
             such
             conjunction
             thus
             we
             should
             prefer
             a
             faithful
             man
             before
             an
             infidel
             ,
             because
             in
             the
             one
             there
             is
             onely
             the
             image
             of
             God
             by
             nature
             ,
             it
             is
             both
             by
             creation
             and
             regeneration
             ,
             and
             as
             Saint
             Ambrose
             saith
             ,
             with
             the
             faithful
             
               semper
               futuri
               sumus
            
             we
             shall
             live
             for
             ever
             .
             And
             among
             the
             faithful
             ,
             we
             should
             rather
             do
             good
             to
             those
             of
             our
             own
             country
             ,
             〈◊〉
             to
             strangers
             ;
             because
             beside
             the
             bonds
             of
             religion
             ,
             there
             is
             also
             a
             second
             bond
             of
             proximityan
             〈◊〉
             〈◊〉
             .
             And
             among
             them
             to
             our
             acquaintance
             before
             those
             that
             are
             unknown
             to
             us
             ,
             because
             we
             have
             an
             〈◊〉
             entrance
             unto
             them
             to
             do
             them
             good
             by
             perswasion
             &c.
             
             And
             among
             such
             ,
             to
             our
             kindred
             and
             alliance
             before
             others
             not
             〈◊〉
             ;
             because
             we
             are
             joyned
             and
             bound
             together
             as
             soon
             as
             we
             are
             born
             ,
             and
             this
             bond
             
             cannot
             be
             dissolved
             as
             long
             as
             we
             live
             .
             And
             among
             strangers
             we
             should
             respect
             rather
             the
             poor
             then
             the
             rich
             ,
             &c.
             
          
           
             This
             we
             shewed
             was
             the
             order
             of
             love
             in
             respect
             of
             neernesse
             of
             conjunction
             with
             us
             .
             But
             now
             in
             respect
             of
             excellency
             ,
             and
             the
             Honour
             which
             is
             therefore
             due
             to
             any
             ,
             it
             is
             otherwise
             :
             for
             in
             some
             cases
             the
             person
             of
             
               greater
               excellency
            
             must
             be
             preferred
             before
             such
             as
             be
             of
             
               neer
               relation
            
             to
             us
             .
             
               S.
               Paul
            
             honoured
             Nero
             an
             Infidel
             appealing
             
             to
             him
             .
             Thus
             a
             stranger
             may
             be
             honoured
             rather
             then
             one
             of
             our
             own
             countrey
             ,
             as
             Daniel
             was
             honoured
             by
             Darius
             above
             all
             the
             Princes
             of
             Babylon
             :
             and
             Joseph
             though
             
             a
             stranger
             ,
             by
             Pharaoh
             ,
             above
             all
             the
             Rulers
             of
             Egypt
             .
             Thus
             one
             that
             is
             not
             allyed
             may
             be
             honoured
             before
             one
             of
             our
             own
             kindred
             ,
             as
             Moses
             appointed
             〈◊〉
             and
             not
             any
             of
             his
             own
             sons
             to
             succeed
             him
             in
             the
             government
             of
             Israel
             .
          
           
             Now
             such
             persons
             as
             are
             to
             be
             honoured
             ,
             in
             respect
             of
             their
             excellent
             gifts
             ,
             and
             of
             their
             neernesse
             to
             God
             ,
             which
             we
             ought
             to
             esteem
             and
             honour
             above
             all
             neernesse
             to
             our selves
             ,
             by
             any
             relations
             to
             us
             ,
             and
             that
             not
             onely
             for
             it self
             ,
             but
             also
             our
             honour
             and
             respect
             being
             the
             reward
             which
             God
             hath
             appointed
             to
             such
             gifts
             ,
             although
             in
             respect
             of
             our selves
             also
             we
             are
             to
             regard
             them
             ,
             they
             being
             of
             great
             use
             and
             profit
             to
             us
             by
             their
             guifts
             .
             The
             Heathen
             man
             said
             ,
             that
             every
             one
             made
             more
             account
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             then
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               of
               his
               own
               things
               ,
               then
               of
               Gods
               ,
            
             and
             the
             Apostle
             complains
             of
             such
             
             as
             sought
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               their
               own
               things
               ,
               and
               not
               the
               things
               of
               Christ
            
             ;
             but
             if
             we
             look
             at
             the
             〈◊〉
             of
             any
             ,
             we
             must
             not
             chiefly
             look
             at
             our selves
             ,
             but
             to
             honour
             God
             in
             his
             guifts
             ,
             for
             we
             must
             consider
             them
             in
             a
             double
             respect
             .
             1.
             
             As
             they
             are
             useful
             and
             beneficial
             to
             us
             ,
             and
             so
             the
             duty
             is
             
               diliges
               ,
               thou
               shalt
               love
               them
               .
            
             2.
             
             As
             they
             are
             
               neer
               to
               God
            
             ,
             by
             that
             excellency
             which
             he
             hath
             given
             them
             :
             and
             so
             we
             must
             do
             more
             then
             love
             them
             ,
             we
             must
             
               honour
               them
            
             .
          
           
             If
             it
             be
             here
             demanded
             ,
             Why
             did
             not
             God
             make
             all
             men
             excellent
             alike
             ,
             and
             fit
             to
             
             be
             Superiours
             ?
             Ans.
             God
             made
             men
             of
             finite
             natures
             ,
             and
             therefore
             of
             such
             condition
             ,
             
             that
             one
             should
             need
             the
             help
             of
             another
             :
             for
             which
             end
             the
             woman
             also
             
             was
             made
             to
             be
             
               an
               helper
               to
               the
               man.
            
             Besides
             seeing
             men
             grow
             in
             wisdom
             and
             abilities
             for
             several
             〈◊〉
             according
             to
             their
             finite
             capacities
             ,
             industry
             ,
             and
             education
             ,
             necessarily
             it
             follows
             ,
             that
             
               as
               the
               stars
               〈◊〉
               each
               from
               other
               in
               glory
               ,
            
             so
             one
             man
             doth
             
             excell
             another
             .
             In
             this
             regard
             the
             
               elder
               brother
            
             ,
             having
             as
             dignity
             of
             primogeniture
             ,
             so
             more
             maturity
             of
             years
             and
             reason
             ,
             was
             appointed
             by
             God
             to
             rule
             over
             the
             rest
             
             of
             the
             family
             .
             Yet
             God
             the
             King
             of
             kings
             ,
             and
             Lord
             of
             lords
             ,
             the
             fountain
             and
             original
             of
             all
             rule
             ,
             made
             Moses
             the
             younger
             brother
             Ruler
             ,
             and
             as
             a
             God
             to
             Aaron
             the
             elder
             brother
             ;
             and
             preferred
             David
             before
             his
             elder
             brethren
             ;
             and
             Solomon
             before
             Adonijah
             and
             Absalom
             ,
             when
             he
             first
             framed
             and
             composed
             a
             national
             government
             in
             his
             own
             people
             .
             But
             having
             setled
             the
             platform
             of
             that
             rule
             he
             intended
             ,
             by
             the
             practise
             of
             David
             and
             Solomon
             in
             a
             Monarchical
             course
             (
             the
             best
             of
             all
             kindes
             of
             governments
             ,
             and
             approved
             by
             God
             ,
             because
             he
             rested
             in
             it
             )
             he
             left
             the
             managing
             of
             that
             kingdom
             and
             rule
             ,
             to
             the
             true
             and
             lawful
             heirs
             of
             David
             in
             all
             after
             times
             .
             Because
             they
             by
             education
             under
             their
             parents
             ,
             and
             aptnesse
             of
             children
             to
             walk
             in
             the
             steps
             of
             their
             fathers
             ,
             and
             to
             fit
             their
             spirits
             and
             carriage
             to
             what
             they
             are
             born
             to
             ,
             would
             probably
             best
             perform
             the
             royal
             and
             weighty
             charge
             of
             ruling
             as
             kings
             ,
             and
             make
             election
             of
             the
             most
             able
             ,
             active
             ,
             and
             faithful
             instruments
             to
             assist
             them
             in
             〈◊〉
             their
             great
             affairs
             .
          
           
             We
             come
             now
             to
             the
             words
             of
             the
             Precept
             ,
             and
             shall
             consider
             .
             1.
             
             The
             object
             ,
             
               father
               and
               mother
            
             :
             and
             2.
             
             The
             duty
             ,
             Honour
             .
          
           
             1.
             
             The
             object
             ,
             for
             as
             Chrysostome
             saith
             ,
             they
             must
             first
             (
             be
             )
             〈◊〉
             ,
             before
             they
             can
             
               be
               honoured
            
             .
          
           
             Our
             Saviour
             saith
             ,
             call
             none
             father
             on
             earth
             ,
             for
             ye
             have
             but
             one
             father
             in
             heaven
             .
             
             And
             to
             speak
             properly
             according
             to
             the
             rules
             of
             Divinity
             ,
             it
             is
             true
             ,
             there
             is
             no
             other
             father
             but
             God
             ;
             for
             other
             parents
             ,
             as
             the
             Heathen
             could
             say
             ,
             are
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               instruments
               of
               generation
               under
               God
               ,
            
             and
             therefore
             paternity
             being
             〈◊〉
             to
             God
             and
             man
             ,
             it
             is
             in
             God
             originally
             and
             properly
             ,
             in
             man
             derivatively
             and
             instrumentally
             ,
             as
             we
             see
             in
             the
             words
             of
             the
             Apostle
             ,
             who
             makes
             God
             
               the
               first
               father
               of
               whom
               the
               whole
               family
               in
               heaven
               and
               earth
               is
               named
               :
            
             and
             as
             he
             is
             the
             first
             ,
             so
             
             he
             is
             the
             last
             too
             ,
             
               for
               when
               my
               father
               and
               mother
               forsake
               me
               ,
               the
               Lord
               taketh
               me
               up
               ,
            
             
             faith
             the
             Psalmist
             .
             God
             performs
             the
             office
             of
             a
             father
             first
             ,
             before
             any
             earthly
             could
             ,
             and
             last
             when
             other
             fathers
             cannot
             help
             us
             .
          
           
           
             Now
             if
             all
             paternity
             or
             fatherhood
             be
             derived
             from
             God
             to
             men
             and
             they
             be
             〈◊〉
             his
             instruments
             :
             and
             so
             be
             fathers
             by
             participation
             ,
             their
             duty
             or
             office
             signified
             〈◊〉
             the
             name
             [
             father
             ]
             must
             be
             drawn
             from
             God
             ,
             as
             he
             is
             a
             father
             .
             The
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             father
             ,
             is
             derived
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               will
               and
               desire
            
             ,
             because
             of
             that
             〈◊〉
             and
             ready
             will
             〈◊〉
             parents
             to
             take
             care
             and
             do
             good
             for
             their
             children
             ,
             and
             so
             Job
             calls
             himself
             
               pater
               〈◊〉
               ,
               a
               father
               of
               the
               poor
               ,
            
             because
             of
             the
             care
             he
             had
             to
             do
             them
             good
             ;
             and
             hence
             
             it
             is
             ,
             that
             whosoever
             is
             made
             by
             God
             ,
             a
             cause
             or
             Author
             of
             our
             good
             ,
             is
             by
             analogie
             〈◊〉
             with
             the
             name
             of
             father
             .
             It
             is
             true
             ,
             the
             name
             is
             first
             given
             to
             God
             ,
             because
             he
             is
             
               causa
               existendi
               ,
               the
               cause
               of
               our
               being
               ,
            
             for
             this
             also
             is
             implyed
             in
             the
             Hebr.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             which
             is
             given
             to
             any
             that
             is
             the
             
               first
               author
               or
               inventor
            
             of
             any
             thing
             ,
             and
             so
             it
             is
             given
             
             to
             our
             natural
             parents
             ,
             because
             that
             under
             God
             they
             are
             the
             causes
             of
             our
             being
             :
             but
             then
             in
             the
             second
             place
             it
             belongs
             to
             them
             ,
             because
             of
             their
             care
             and
             propensity
             to
             do
             good
             and
             preserve
             their
             children
             .
             And
             so
             the
             mother
             hath
             her
             name
             from
             presering
             and
             keeping
             her
             children
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               〈◊〉
               vehensenter
               ,
               quia
               victum
               partui
               quaerit
               ,
            
             because
             she
             seeks
             to
             preserve
             her
             children
             ;
             and
             it
             appears
             by
             her
             creation
             ,
             that
             one
             end
             was
             to
             be
             a
             helper
             ,
             or
             assistant
             to
             the
             father
             in
             the
             preserving
             of
             children
             .
             And
             thus
             by
             consequence
             whosoever
             are
             assistants
             for
             the
             preservation
             of
             others
             have
             this
             name
             communicated
             to
             them
             :
             thus
             those
             that
             by
             their
             wisdom
             and
             counsel
             do
             assist
             others
             ,
             as
             the
             Elders
             and
             Rulers
             of
             the
             people
             are
             called
             parents
             ,
             which
             the
             Heathen
             saw
             by
             
             the
             light
             of
             nature
             ,
             for
             Plato
             and
             Xenophon
             say
             ,
             
               that
               a
               good
               Ruler
               or
               Governour
               differs
            
             
             
               nothing
               from
               a
               father
            
             .
             So
             then
             ,
             whomsoever
             God
             hath
             placed
             in
             a
             state
             of
             excellency
             above
             us
             ,
             to
             be
             a
             cause
             of
             〈◊〉
             being
             ,
             or
             well
             being
             ,
             or
             an
             assistant
             therein
             ,
             these
             are
             commended
             to
             us
             by
             the
             names
             of
             father
             and
             mother
             .
          
           
             2.
             
             Concerning
             the
             duty
             Honour
             ,
             the
             Heb.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             is
             translated
             ,
             to
             Honour
             ,
             doth
             first
             signifie
             
               to
               be
               heavy
            
             ,
             on
             
               to
               make
               heavy
               ,
               grave
               esse
               ,
            
             or
             aggravari
             :
             this
             is
             the
             proper
             and
             original
             signification
             of
             the
             word
             ,
             and
             indeed
             naturally
             it
             hath
             no
             other
             ;
             for
             by
             Metaphor
             onely
             it
             is
             drawn
             to
             signifie
             honour
             ,
             because
             things
             that
             are
             sold
             by
             weight
             ,
             and
             those
             things
             which
             are
             precious
             by
             nature
             ,
             as
             gold
             and
             silver
             ,
             &c.
             the
             weightier
             they
             are
             ,
             the
             more
             precious
             they
             be
             ,
             and
             are
             the
             more
             esteemed
             ;
             whence
             it
             comes
             that
             the
             weight
             of
             a
             thing
             adds
             a
             price
             or
             estimation
             to
             it
             ,
             or
             as
             we
             call
             it
             ,
             〈◊〉
             Honour
             :
             and
             thus
             superiours
             or
             
               persons
               in
               authority
            
             ,
             are
             to
             be
             esteemed
             and
             accounted
             of
             ,
             as
             things
             weighty
             and
             precious
             ,
             and
             so
             to
             be
             honoured
             .
             It
             is
             true
             ,
             
               a
               magistrate
            
             considered
             in
             his
             natural
             capacity
             as
             he
             is
             a
             man
             ,
             is
             no
             heavier
             then
             another
             man
             ,
             but
             when
             God
             hath
             clothed
             him
             with
             part
             of
             his
             own
             authority
             ,
             or
             excellency
             ,
             whereby
             he
             represents
             his
             person
             ,
             then
             he
             becomes
             more
             heavy
             and
             precious
             ,
             and
             therefore
             is
             to
             be
             esteemed
             and
             honoured
             by
             us
             ,
             and
             not
             to
             be
             set
             light
             ,
             or
             accounted
             light
             in
             our
             eyes
             ,
             but
             we
             are
             to
             adde
             as
             much
             weight
             to
             the
             person
             as
             we
             can
             by
             our
             high
             esteem
             of
             him
             .
          
           
             And
             because
             of
             this
             weight
             and
             high
             esteem
             of
             such
             persons
             ,
             it
             is
             little
             lesse
             then
             a
             miracle
             (
             which
             the
             very
             Heathen
             wondered
             at
             )
             to
             consider
             and
             see
             whole
             nations
             to
             be
             at
             the
             beck
             of
             one
             man
             ,
             that
             men
             should
             so
             readily
             lay
             their
             heads
             on
             the
             block
             ,
             or
             put
             their
             necks
             into
             the
             halter
             ,
             at
             the
             command
             of
             one
             person
             ;
             and
             of
             one
             sometimes
             unwise
             ,
             as
             Rehoboam
             was
             ;
             nay
             sometimes
             a
             woman
             ,
             or
             a
             childe
             :
             which
             plainly
             sheweth
             ,
             that
             in
             persons
             vested
             with
             authority
             ,
             there
             is
             something
             more
             then
             man
             ,
             which
             draws
             this
             respect
             and
             reverence
             to
             them
             ,
             to
             wit
             ,
             a
             ray
             or
             glimpse
             of
             
               divine
               〈◊〉
            
             ,
             whereby
             they
             〈◊〉
             God
             upon
             earth
             ,
             who
             can
             over-rule
             the
             hearts
             and
             actions
             of
             people
             ,
             and
             draw
             them
             to
             an
             humble
             〈◊〉
             to
             his
             Vicegerent
             .
             The
             same
             signification
             hath
             the
             Greek
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             〈◊〉
             ,
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             〈◊〉
             ,
             to
             
               weigh
               ,
               prize
            
             and
             
             esteem
             ,
             therfore
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             used
             to
             signifie
             
               the
               price
               of
               a
               thing
            
             ,
             or
             
               the
               value
               of
               it
            
             :
             and
             hence
             is
             this
             word
             ,
             and
             the
             latine
             Honor
             used
             to
             expresse
             the
             duty
             of
             Subjects
             and
             inferiours
             to
             their
             superiours
             ,
             as
             by
             Solon
             in
             his
             laws
             ,
             〈◊〉
             ,
             and
             the
             Roman
             writers
             ,
             and
             all
             that
             write
             of
             laws
             ,
             and
             of
             the
             obedience
             due
             to
             them
             ;
             and
             hence
             also
             in
             a
             special
             peculiar
             manner
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             used
             to
             signifie
             power
             and
             authority
             ,
             by
             Aristotle
             ,
             with
             whom
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             are
             the
             same
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             because
             honour
             is
             due
             to
             persons
             in
             authority
             .
          
           
             That
             we
             may
             shew
             the
             necessity
             ,
             and
             withal
             the
             original
             of
             this
             Honour
             ,
             which
             is
             due
             to
             superiours
             ,
             we
             must
             consider
             what
             the
             Apostle
             speaks
             ,
             All
             things
             are
             for
             your
             sakes
             ,
             that
             is
             ,
             for
             the
             Churches
             sake
             .
             The
             Church
             and
             its
             good
             is
             the
             end
             of
             all
             Gods
             works
             and
             dispensations
             there
             below
             ;
             for
             
               〈◊〉
               est
               propter
               Ecclesiam
            
             ,
             the
             state
             or
             common-wealth
             is
             for
             the
             Church
             ,
             and
             for
             its
             good
             ,
             as
             may
             be
             gathered
             
             from
             the
             Apostles
             discourse
             in
             1.
             
             Tim.
             2.
             2.
             where
             he
             goes
             thus
             to
             work
             ;
             first
             ,
             he
             
             layes
             his
             ultimate
             scope
             and
             highest
             end
             next
             his
             own
             glory
             .
             Now
             that
             they
             may
             be
             saved
             ,
             he
             would
             have
             them
             live
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             all
             godlinesse
             and
             honestie
             .
             And
             that
             they
             may
             live
             thus
             ,
             he
             would
             have
             them
             taught
             the
             knowledge
             of
             God
             ,
             
               that
               they
               come
               to
               the
               knowledge
               of
               the
               truth
            
             ;
             for
             men
             cannot
             live
             Godly
             till
             they
             be
             taught
             to
             live
             so
             .
             And
             both
             these
             do
             necessarily
             require
             outward
             peace
             ,
             rest
             ,
             and
             tranquillity
             ,
             that
             they
             may
             intend
             this
             knowledge
             the
             better
             ,
             and
             learn
             how
             to
             live
             godly
             ,
             (
             for
             in
             wars
             and
             tumults
             there
             is
             nothing
             rightly
             administred
             ,
             no
             〈◊〉
             teaching
             or
             instruction
             )
             and
             therefore
             he
             adds
             ,
             that
             it
             is
             
               good
               and
               acceptable
               ,
               and
               very
               expedient
               ,
               that
               they
               live
               in
               peace
               and
               quiet
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               peaceable
               life
               ,
            
             in
             regard
             of
             outward
             invasions
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               quiet
               life
            
             ,
             in
             regard
             of
             inward
             tumults
             ,
             and
             intestine
             troubles
             .
             Now
             if
             the
             natural
             father
             and
             mother
             could
             perform
             this
             alone
             ,
             as
             they
             did
             for
             some
             time
             ,
             in
             the
             infancy
             of
             the
             world
             ,
             and
             a
             little
             after
             the
             flood
             before
             mankinde
             multiplied
             and
             increased
             to
             greater
             numbers
             ,
             there
             should
             have
             needed
             no
             other
             office
             to
             be
             instituted
             for
             the
             attaining
             of
             these
             ends
             .
             But
             shortly
             after
             the
             flood
             ,
             there
             comes
             one
             Nimrod
             ,
             with
             a
             company
             of
             hounds
             at
             his
             tail
             ,
             (
             for
             the
             Metaphor
             
             of
             hunting
             used
             by
             the
             holy
             Ghost
             implies
             ,
             that
             they
             deserved
             no
             better
             name
             )
             with
             these
             sons
             of
             Belial
             he
             takes
             upon
             him
             to
             be
             a
             Hunter
             ,
             that
             is
             a
             chaser
             of
             men
             up
             and
             down
             ,
             and
             disturbs
             their
             peace
             and
             quiet
             .
             Hence
             then
             comes
             in
             a
             necessity
             of
             appointing
             a
             supream
             civil
             power
             over
             mens
             bodies
             and
             estates
             to
             restrain
             all
             outward
             force
             and
             violence
             ,
             and
             withall
             a
             spiritual
             power
             and
             authority
             to
             instruct
             and
             govern
             men
             in
             respect
             of
             their
             souls
             ,
             as
             God
             did
             afterward
             ,
             when
             he
             setled
             the
             Levitical
             priesthood
             in
             the
             tribe
             of
             Levi
             ,
             to
             continue
             till
             the
             coming
             of
             Christ
             ,
             and
             then
             the
             Evangelical
             Priesthood
             of
             Christ
             ,
             to
             be
             continued
             in
             the
             Apostles
             ,
             and
             their
             successors
             to
             the
             end
             of
             the
             world
             .
             For
             because
             the
             natural
             parents
             could
             not
             so
             well
             perform
             both
             these
             ,
             as
             they
             did
             at
             the
             first
             ,
             therefore
             God
             appointed
             and
             ordained
             these
             two
             functions
             and
             dignities
             ,
             and
             for
             this
             cause
             Honour
             and
             Obedience
             
             is
             required
             to
             both
             .
             
               Obey
               those
               that
               have
               the
               rule
               over
               you
               ,
            
             (
             that
             is
             your
             spiritual
             governours
             )
             
               and
               submit
               your selves
               ,
               for
               they
               watch
               for
               your
               souls
               ,
               &c.
            
             and
             for
             this
             
             cause
             it
             is
             required
             ,
             
               that
               we
               pray
               for
               kings
               and
               all
               that
               are
               in
               authority
               ,
               that
               we
               may
               lead
               a
               peaceable
               and
               quiet
               life
               under
               them
               .
            
             Thus
             God
             not
             onely
             allowed
             ,
             but
             also
             instituted
             outward
             government
             for
             resisting
             of
             outward
             enemies
             ,
             and
             suppressing
             of
             inward
             tumults
             ;
             for
             the
             Apostle
             saith
             ,
             that
             every
             soul
             must
             be
             subject
             or
             subordinate
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               the
               higher
               and
               supereminent
               powers
               ,
               because
               there
               is
               no
               power
               but
               from
               God
               ,
            
             the
             powers
             that
             be
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               are
               ordained
               by
               God
               ,
               or
               set
               in
               their
               order
               and
               rank
               under
               God
               ,
               He
               being
               above
               all
               ,
               and
               the
               rest
               put
               in
               their
               rank
               under
               him
               .
            
             So
             that
             we
             see
             ,
             though
             mans
             necessity
             required
             such
             a
             power
             for
             his
             defence
             ,
             yet
             the
             power
             itself
             ,
             whereby
             men
             are
             bound
             and
             united
             together
             into
             one
             society
             is
             from
             God
             ,
             and
             so
             ought
             to
             be
             accounted
             of
             us
             ,
             not
             as
             a
             humane
             invention
             ,
             found
             out
             by
             men
             for
             their
             own
             necessity
             ,
             but
             a
             divine
             ordinance
             instituted
             by
             God
             for
             the
             good
             of
             humane
             society
             ,
             and
             therefore
             it
             said
             verse
             4.
             that
             God
             ,
             not
             the
             people
             ,
             nor
             multitude
             by
             their
             own
             inherent
             power
             ,
             
               hath
               put
               the
               sword
               into
               his
               hand
               ,
            
             that
             he
             might
             be
             
               vindex
               malorum
               ,
               an
               avenger
               to
               execute
               wrath
               upon
               him
               that
               doth
               evil
               .
            
             That
             disturbs
             the
             publick
             peace
             ,
             without
             which
             men
             cannot
             so
             well
             intend
             to
             learn
             ,
             nor
             others
             to
             teach
             the
             way
             to
             live
             godly
             and
             honestly
             ,
             and
             so
             to
             attain
             salvation
             ,
             and
             by
             consequent
             that
             he
             might
             be
             a
             cherisher
             of
             good
             men
             ,
             and
             of
             such
             as
             desire
             to
             live
             a
             godly
             and
             honest
             life
             in
             peace
             and
             quietnesse
             .
             And
             for
             this
             end
             ,
             is
             the
             civil
             government
             compared
             in
             Daniel
             to
             a
             great
             huge
             tree
             ,
             
               which
               spreadeth
               its
            
             
             
               branches
               far
               and
               neer
               ,
               the
               beasts
               of
               the
               field
               had
               shadow
               under
               it
               ,
               and
               the
               fowls
               of
               the
               heaven
               dwelt
               in
               the
               boughs
               thereof
               ,
               and
               all
               flesh
               was
               fed
               of
               it
               ,
            
             to
             shew
             the
             benefit
             that
             men
             receive
             by
             government
             ,
             for
             protection
             ,
             and
             peaceable
             enjoying
             their
             own
             ,
             when
             every
             one
             sits
             under
             his
             own
             vine
             ,
             and
             under
             his
             own
             fig-tree
             :
             and
             the
             Prophet
             Esay
             compares
             a
             king
             to
             
               a
               great
               rock
               ,
               which
               is
               a
               hiding
               place
               from
               the
               windes
               ,
            
             
             
               and
               a
               cover
               from
               the
               tempest
               ,
               as
               rivers
               of
               water
               in
               a
               dry
               place
               ,
               and
               the
               shadow
               of
               a
               great
               rock
               in
               a
               weary
               land
               .
            
             Therefore
             is
             every
             man
             bound
             to
             establish
             authority
             and
             government
             ,
             because
             of
             the
             weight
             that
             hangs
             upon
             it
             ;
             
               quia
               in
               pace
               ejus
               est
               pax
               nostra
               ,
               because
            
             
             
               our
               peace
               rests
               thereupon
            
             ,
             as
             the
             Prophet
             Jer.
             reasons
             who
             for
             this
             cause
             bids
             from
             God
             ,
             
               to
               pray
               for
               the
               prosperity
               of
               the
               City
               ,
               whither
               they
               were
               carried
               captives
               ,
               and
               for
               the
               peace
               thereof
               ;
               for
               in
               the
               peace
               thereof
               they
               should
               have
               peace
               .
            
          
           
             
             
               There
               are
               three
               words
               in
               the
               Greek
               to
               expresse
               this
               authority
               .
            
             
               1.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               〈◊〉
               arising
               from
               some
               gift
               which
               one
               hath
               above
               another
               .
               
            
             
               2.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Power
               .
               
            
             
               3.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Principality
               .
               
            
          
           
             There
             is
             an
             affinity
             between
             these
             three
             ,
             and
             an
             order
             whereby
             they
             do
             follow
             upon
             one
             another
             .
             For
             the
             first
             ,
             God
             gives
             a
             man
             some
             gift
             ,
             whereby
             he
             is
             excellent
             above
             others
             ,
             then
             he
             gives
             him
             power
             and
             authority
             ,
             the
             sword
             ;
             and
             lastly
             some
             particular
             place
             of
             government
             ,
             wherein
             to
             exercise
             his
             gift
             ,
             and
             to
             use
             his
             power
             ;
             and
             in
             this
             order
             we
             must
             observe
             ,
             that
             though
             the
             two
             last
             cannot
             be
             severed
             ,
             at
             least
             potentially
             or
             in
             the
             habit
             ;
             for
             where
             God
             gives
             to
             any
             power
             ,
             he
             assignes
             him
             a
             place
             where
             to
             use
             it
             ,
             (
             though
             sometimes
             he
             cannot
             actually
             exercise
             it
             ,
             being
             hindred
             by
             〈◊〉
             or
             〈◊〉
             ;
             )
             yet
             the
             former
             ,
             viz.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             excellencie
             ,
             may
             be
             without
             the
             other
             two
             ;
             God
             gives
             gifts
             and
             excellency
             to
             some
             men
             ,
             who
             have
             no
             power
             or
             principality
             conferd
             on
             them
             ,
             to
             the
             end
             that
             there
             may
             be
             choyce
             ,
             as
             in
             elective
             kingdoms
             ;
             and
             that
             those
             who
             have
             maximam
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               most
               excellent
               gifts
            
             ,
             may
             be
             called
             up
             to
             exercise
             their
             gifts
             ,
             and
             withal
             ,
             that
             by
             their
             gifts
             they
             may
             do
             good
             in
             private
             ,
             though
             they
             be
             not
             called
             to
             any
             publick
             place
             of
             government
             ,
             as
             when
             it
             pleases
             God
             for
             the
             sins
             of
             a
             people
             to
             curse
             the
             government
             to
             them
             .
          
           
             1.
             
             In
             this
             order
             ,
             the
             government
             is
             ,
             first
             that
             of
             
               pater
               naturalis
               ,
               the
               natural
               father
               ,
            
             in
             a
             family
             ,
             where
             he
             exercises
             a
             threefold
             government
             ,
             over
             the
             
               wife
               ,
               children
            
             ,
             and
             servants
             :
             of
             the
             two
             first
             it
             is
             plain
             ,
             because
             he
             is
             
               pater-familias
               ,
               the
               father
               of
               the
               family
               ,
            
             and
             they
             are
             parts
             of
             it
             ;
             and
             of
             the
             servants
             likewise
             by
             the
             same
             reason
             :
             whereupon
             〈◊〉
             servants
             called
             him
             by
             the
             name
             of
             father
             ,
             Father
             if
             the
             Prophet
             had
             commanded
             thee
             a
             great
             thing
             ,
             &c.
             
             
          
           
             2.
             
             If
             we
             go
             out
             of
             the
             family
             ,
             we
             come
             
               in
               patriam
            
             .
             There
             we
             shall
             finde
             an
             honour
             due
             
               to
               our
               countrey
            
             ,
             and
             people
             among
             whom
             we
             were
             born
             and
             brought
             up
             .
             Therefore
             the
             woman
             of
             Abel
             tells
             Joab
             ,
             that
             the
             city
             wherein
             she
             dwelt
             
               had
               been
            
             
             
               a
               mother
               in
               Israel
            
             :
             and
             we
             see
             that
             Abraham
             honoured
             the
             people
             where
             he
             lived
             ,
             for
             
               he
               stood
               up
               ,
               and
               bowed
               himself
               before
               the
               people
               of
               the
               land
               of
               the
               Hittites
               .
            
             Thus
             
             the
             people
             of
             the
             countrey
             are
             to
             be
             honoured
             .
          
           
             Now
             this
             power
             which
             resides
             in
             the
             fathers
             of
             several
             families
             ,
             where
             it
             comes
             to
             be
             united
             in
             one
             ,
             He
             becomes
             a
             Monarch
             or
             King
             ,
             whom
             
               S.
               Peter
            
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               humane
               creature
            
             ,
             not
             because
             the
             power
             and
             authority
             is
             from
             men
             ,
             for
             though
             sometimes
             they
             choose
             the
             person
             ,
             yet
             it
             is
             God
             that
             confers
             the
             power
             ,
             and
             though
             men
             by
             natural
             light
             are
             led
             to
             this
             government
             ,
             yet
             it
             is
             God
             that
             gives
             this
             light
             to
             direct
             them
             ;
             but
             to
             distinguish
             it
             from
             that
             other
             power
             ,
             the
             spiritual
             government
             exercised
             by
             the
             fathers
             of
             our
             souls
             ,
             which
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Gods
               creature
            
             ,
             in
             a
             more
             special
             manner
             :
             for
             though
             both
             
               temporal
               and
               spiritual
               authority
            
             are
             from
             God
             ,
             yet
             this
             latter
             is
             more
             immediately
             and
             purely
             divine
             then
             the
             other
             ;
             and
             therefore
             the
             other
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               humane
               creature
            
             ,
             comparatively
             in
             respect
             of
             this
             ,
             which
             is
             Gods
             creature
             ,
             or
             a
             
               divine
               ordinance
            
             depending
             〈◊〉
             upon
             divine
             institution
             ,
             and
             therefore
             is
             this
             to
             be
             honoured
             in
             respect
             of
             this
             
               spiritual
               fatherhood
            
             :
             and
             this
             〈◊〉
             by
             the
             contrary
             in
             the
             words
             of
             our
             Saviour
             ,
             when
             he
             〈◊〉
             ,
             speaking
             against
             the
             contempt
             of
             his
             messengers
             and
             servants
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             that
             〈◊〉
             you
             ,
             despiseth
             me
             ,
             or
             as
             the
             
             word
             properly
             imports
             ,
             he
             that
             will
             
               abrogate
               ,
               disanull
            
             ,
             or
             
               abolish
               and
               make
               void
            
             ,
             that
             which
             I
             have
             ordained
             and
             
               enacted
               ,
               he
               seeks
               to
               abrogate
               and
               disanull
               me
            
             ;
             which
             words
             imply
             that
             this
             calling
             is
             specially
             ordained
             ,
             and
             made
             by
             Christ
             ,
             and
             that
             to
             go
             about
             to
             abrogate
             and
             disanul
             his
             ordinance
             herein
             ,
             is
             to
             abrogate
             Christs
             own
             office
             and
             function
             .
          
           
             This
             divine
             creature
             then
             ,
             or
             this
             office
             and
             dignity
             of
             Gods
             immediate
             making
             ,
             as
             it
             hath
             received
             fatherhood
             from
             God
             ,
             so
             there
             is
             a
             special
             honour
             due
             to
             it
             .
             
               Though
               you
               have
               a
               thousand
               instructors
               in
               Christ
               ,
               yet
               have
               ye
               not
               many
               fathers
               ,
               for
               in
               Christ
               Jesus
            
             
             
               I
               have
               begotten
               you
               through
               the
               Gospel
               .
            
             We
             see
             the
             Apostle
             takes
             to
             himself
             the
             title
             of
             father
             ,
             yea
             the
             very
             idolaters
             counted
             their
             
               priests
               ,
               fathers
            
             ,
             as
             appears
             by
             Micah
             
             of
             mount
             〈◊〉
             ,
             who
             said
             to
             the
             
               Levite
               ,
               Dwell
               with
               me
               ,
               and
               be
               to
               me
               a
               father
               ,
               and
               a
               priest
               .
            
          
           
             And
             because
             to
             this
             ordinance
             of
             God
             ,
             there
             is
             another
             calling
             subordinate
             ,
             To
             
             govern
             the
             schooles
             of
             the
             Prophets
             ,
             and
             to
             instruct
             and
             fit
             men
             for
             the
             Church
             ,
             therefore
             to
             such
             is
             the
             title
             of
             father
             given
             .
             When
             Saul
             prophecied
             among
             the
             
             
             sons
             of
             the
             prophets
             ,
             one
             asked
             ,
             who
             was
             their
             father
             or
             governour
             ,
             or
             instructor
             ;
             
             Elisha
             called
             Elias
             his
             father
             ,
             my
             father
             my
             father
             ,
             the
             chariots
             of
             Israel
             &c.
             
             And
             in
             
             the
             new
             testament
             we
             read
             that
             〈◊〉
             a
             doctor
             of
             the
             law
             ,
             is
             accounted
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             honourable
             in
             this
             respect
             ;
             and
             Saint
             Paul
             calls
             Timothy
             his
             scholler
             ,
             his
             son
             ,
             and
             saith
             ,
             that
             as
             a
             son
             with
             a
             father
             he
             served
             him
             in
             the
             Gospel
             .
          
           
             4.
             
             Come
             we
             to
             the
             Magistrate
             .
             Moses
             by
             Gods
             special
             appointment
             ,
             appoints
             some
             to
             be
             rulers
             over
             1000.
             &c.
             
             And
             gives
             rules
             of
             direction
             to
             the
             people
             ,
             what
             
             
             men
             they
             should
             choose
             ,
             and
             how
             they
             were
             to
             be
             qualified
             .
             And
             Joseph
             when
             he
             was
             governoùr
             of
             Egypt
             ,
             saith
             ,
             that
             God
             sent
             him
             thither
             ,
             and
             made
             him
             
               a
               father
               to
               Pharoah
               ,
               and
               Lord
               of
               all
               his
               house
               ,
            
             Hence
             Deborah
             is
             called
             
               a
               mother
               in
               Israel
            
             .
             
             Neither
             is
             this
             title
             and
             honour
             due
             to
             the
             supreme
             governour
             onely
             ,
             but
             also
             to
             the
             subordinate
             ;
             so
             Saint
             Peter
             commands
             to
             submit
             ,
             as
             to
             the
             king
             ,
             who
             is
             supreame
             ,
             
             so
             unto
             governours
             ,
             as
             those
             that
             are
             sent
             by
             him
             &c.
             
             So
             that
             by
             this
             ,
             
               〈◊〉
               〈◊〉
            
             ,
             the
             general
             of
             the
             army
             may
             be
             called
             the
             father
             of
             the
             Camp
             ,
             and
             whosoever
             hath
             any
             authority
             in
             any
             society
             derived
             from
             the
             king
             ,
             is
             thereby
             become
             a
             father
             ,
             and
             all
             honour
             belongs
             to
             him
             .
          
           
             5.
             
             Lastly
             ,
             if
             we
             come
             to
             that
             which
             we
             called
             excellency
             of
             gifts
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             when
             this
             is
             alone
             ,
             without
             the
             other
             two
             ,
             though
             there
             be
             neither
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             nor
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             principality
             nor
             power
             ,
             yet
             there
             is
             an
             honour
             due
             ,
             and
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             excellency
             is
             of
             four
             sorts
             .
          
           
             
               1.
               
               
                 Ratione
                 〈◊〉
              
               ,
               in
               regard
               of
               years
               or
               age
               ,
               and
               an
               honour
               is
               due
               in
               this
               respect
               ,
               rebuke
               not
               an
               elder
               (
               saith
               the
               Apostle
               )
               but
               intreate
               him
               as
               a
               father
               ,
               the
               elder
               
               women
               as
               mothers
               .
            
             
               2.
               
               In
               regard
               of
               the
               gifts
               of
               the
               minde
               ,
               as
               wisdom
               and
               counsel
               ,
               whereby
               one
               is
               able
               to
               direct
               and
               advise
               others
               ,
               or
               to
               invent
               some
               things
               needful
               and
               conducing
               to
               the
               publick
               good
               :
               thus
               Jabal
               is
               called
               
                 the
                 father
                 of
                 such
                 as
                 dwell
                 in
                 〈◊〉
                 ,
              
               
               
                 and
                 of
                 such
                 as
                 have
                 cattle
                 ,
                 and
                 Jubal
                 the
                 father
                 of
                 such
                 as
                 〈◊〉
                 the
                 〈◊〉
                 and
                 the
                 organ
              
            
             
               3.
               
               In
               respect
               of
               outward
               estate
               and
               wealth
               ,
               for
               money
               is
               
                 nervus
                 politiae
                 ,
                 the
                 sinnew
                 of
                 the
                 commonwealth
              
               ;
               therefore
               rich
               and
               wealthy
               men
               are
               esteemed
               in
               a
               common-wealth
               and
               called
               to
               publick
               assemblies
               before
               others
               ,
               because
               if
               it
               be
               in
               need
               ,
               they
               are
               most
               able
               to
               help
               .
               Thus
               Nabal
               though
               a
               man
               of
               no
               other
               gifts
               ,
               yet
               because
               God
               had
               enriched
               him
               ,
               David
               doth
               implicitey
               call
               him
               father
               ,
               by
               〈◊〉
               himself
               his
               son
               ,
               give
               I
               pray
               thee
               whatsoever
               cometh
               to
               thy
               hand
               ,
               to
               thy
               servants
               ,
               and
               to
               thy
               son
               〈◊〉
               .
               
               And
               this
               honour
               given
               to
               rich
               men
               for
               their
               wealth
               ,
               must
               be
               given
               no
               otherwise
               
               then
               in
               a
               civil
               respect
               ,
               otherwise
               it
               is
               condemned
               by
               Saint
               〈◊〉
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               respecting
               of
               persons
               .
            
             
               4.
               
               In
               respect
               of
               benefits
               which
               any
               have
               〈◊〉
               upon
               us
               .
               Thus
               Job
               by
               shewing
               mercy
               to
               the
               poor
               ,
               had
               the
               title
               of
               
                 father
                 .
                 I
                 was
                 a
                 father
                 to
                 the
                 poor
                 ,
                 and
                 the
                 cause
              
               
               〈◊〉
               I
               
                 knew
                 not
                 I
                 searched
                 out
              
               .
            
          
           
             And
             thus
             for
             the
             meaning
             of
             these
             words
             ,
             Honour
             thy
             father
             and
             mother
             .
             We
             come
             now
             to
             the
             duties
             here
             required
             under
             this
             word
             Honour
             .
          
           
             Honour
             thy
             father
             and
             Mother
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               The
               mutual
               or
               reciprocal
               duties
               of
               superiours
               and
               inferiours
               .
               1
               Loue.
               2.
               
               To
               wish
               well
               and
               pray
               for
               one
               another
               .
               The
               duties
               of
               inferiours
               .
               1.
               
               Honour
               .
               Inward
               ,
               and
               〈◊〉
               ,
               2.
               fear
               .
               3.
               subjection
               and
               obedience
               ,
               active
               and
               passive
               .
               4.
               
               The
               protestation
               of
               our
               subjection
               ,
               by
               honouring
               them
               with
               our
               estates
               .
               The
               manner
               how
               this
               〈◊〉
               〈◊〉
               be
               performed
               .
            
          
           
             THese
             duties
             are
             to
             be
             handled
             .
             1.
             
             In
             general
             which
             concerne
             all
             superiours
             and
             inferiours
             .
             And
             secondly
             in
             special
             ,
             such
             as
             concern
             special
             ranks
             and
             orders
             of
             superiours
             ,
             and
             inferiours
             ,
             as
             in
             the
             family
             ,
             the
             Church
             ,
             and
             the
             common-wealth
             ,
             
             Every
             duty
             consists
             in
             two
             things
             .
             1.
             
             The
             action
             ,
             and
             2.
             
             The
             manner
             of
             performance
             ,
             and
             both
             are
             to
             be
             handled
             .
          
           
             And
             because
             there
             are
             some
             duties
             reciprocal
             ,
             which
             are
             mutually
             to
             be
             performed
             both
             by
             superiours
             and
             inferiours
             towards
             each
             other
             ,
             to
             avoyd
             needlesse
             repetition
             ,
             it
             shall
             be
             good
             to
             speak
             of
             them
             generally
             in
             the
             first
             place
             .
          
           
             The
             duties
             which
             are
             reciprocal
             or
             mutual
             are
             .
          
           
             
               1.
               
               First
               love
               but
               in
               an
               higher
               degree
               then
               ordinary
               ,
               which
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               
                 〈◊〉
                 affection
              
               ,
               of
               a
               higher
               degree
               then
               that
               which
               we
               owe
               to
               every
               one
               ,
               such
               as
               either
               ascends
               from
               the
               son
               to
               the
               father
               or
               descends
               from
               the
               father
               to
               the
               son
               ,
               and
               it
               is
               either
               naturaland
               proper
               ,
               between
               natural
               parents
               and
               their
               children
               ,
               or
               by
               analogie
               and
               proportion
               ,
               between
               others
               to
               whom
               the
               names
               of
               fathers
               and
               children
               are
               communicated
               ,
               as
               spiritual
               fathers
               in
               the
               Church
               ,
               and
               those
               that
               are
               begotten
               by
               them
               unto
               Christ
               ,
               of
               whom
               the
               Apostle
               speaking
               ,
               expresses
               the
               special
               love
               due
               to
               such
               fathers
               by
               a
               special
               emphatical
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 have
                 such
                 in
                 reputation
                 ,
                 or
                 highly
                 honour
                 them
                 ,
                 Phil.
              
               2.
               
               〈◊〉
               .
               And
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 esteem
                 them
                 very
                 highly
                 in
                 love
                 for
                 their
                 works
                 sake
                 ,
              
               there
               is
               a
               particular
               love
               which
               we
               beare
               to
               our
               friends
               ,
               and
               that
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               aboundant
               love
               :
               but
               this
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               superabundant
               and
               extraordinary
               ,
               in
               a
               more
               special
               and
               high
               degree
               :
               the
               want
               of
               this
               natural
               affection
               is
               imputed
               as
               a
               great
               crime
               ,
               a
               signe
               of
               men
               given
               up
               to
               a
               reprobate
               sense
               .
               Rom.
               1.
               29.
               
               And
               it
               is
               a
               prophecie
               
               of
               the
               end
               of
               the
               world
               ,
               when
               men
               shall
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               without
               natural
               affection
               .
            
             
               2.
               
               The
               second
               mutual
               duty
               followes
               from
               the
               first
               ,
               and
               is
               the
               chief
               property
               of
               love
               ,
               
                 to
                 wish
                 well
                 to
                 him
                 we
                 love
              
               ;
               and
               because
               
                 Christianum
                 votum
                 est
                 〈◊〉
                 ;
                 prayer
                 is
                 the
                 Christians
                 wish
                 ,
              
               therefore
               it
               is
               that
               we
               comprehend
               prayer
               among
               the
               mutual
               duties
               of
               inferiours
               and
               superiours
               ;
               it
               must
               both
               ascend
               and
               descend
               ;
               for
               we
               are
               exhorted
               
               by
               the
               Apostle
               to
               pray
               for
               superiours
               .
               The
               like
               for
               our
               countrey
               by
               the
               
               Prophet
               ,
               this
               is
               ascending
               .
               Now
               downwards
               we
               have
               the
               example
               of
               King
               David
               
               for
               his
               people
               ,
               as
               also
               for
               Solomon
               his
               son
               ,
               And
               of
               holy
               Job
               ,
               who
               prayed
               for
               
               
               his
               sons
               and
               daughters
               every
               day
               .
               
            
          
           
             So
             much
             for
             the
             duties
             reciprocal
             .
          
           
             Come
             we
             now
             to
             the
             several
             duties
             of
             inferiours
             and
             superiours
             ,
             and
             first
             we
             shall
             speak
             of
             Honour
             ,
             which
             is
             the
             dutie
             of
             inferiours
             to
             their
             superiours
             .
             In
             the
             strict
             sense
             whereof
             if
             we
             take
             it
             ,
             as
             our
             Saviour
             said
             of
             father
             ,
             
               there
               is
               but
               one
               father
            
             
             
               which
               is
               in
               heaven
            
             ;
             so
             may
             it
             as
             truly
             be
             said
             of
             honouer
             ,
             if
             we
             speak
             exactly
             and
             
             properly
             ,
             that
             (
             as
             the
             Apostle
             saith
             )
             
               it
               belongeth
               onely
               to
               God.
            
             But
             God
             himself
             
             hath
             been
             pleased
             to
             communicate
             part
             of
             it
             to
             some
             men
             ,
             as
             the
             same
             Apostle
             ,
             he
             created
             some
             vessels
             to
             honour
             ,
             and
             consequently
             he
             calls
             some
             men
             from
             among
             the
             rest
             to
             be
             honorable
             :
             for
             as
             the
             author
             to
             the
             Hebrews
             speaks
             ,
             
               no
               man
               takes
               this
               honour
               upon
               him
               ,
               but
               he
               that
               is
               called
               of
               God
               as
               Aaron
               .
            
             Now
             God
             calls
             men
             ,
             when
             
             he
             bestows
             some
             gifts
             upon
             them
             ,
             whereby
             they
             excel
             their
             fellows
             ;
             for
             God
             dispenses
             
             his
             gifts
             variously
             ,
             as
             appears
             by
             the
             parable
             ;
             where
             the
             master
             called
             his
             servants
             ,
             and
             gave
             to
             some
             more
             talents
             then
             to
             others
             .
          
           
             The
             scripture
             ,
             as
             was
             shewed
             before
             ,
             vseth
             three
             words
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               excellency
               ,
               power
               ,
               and
               principalitie
               .
            
             Now
             unto
             excellency
             honour
             properly
             belongeth
             ,
             and
             that
             is
             of
             two
             sorts
             .
             Inward
             and
             outward
             .
          
           
             Inward
             honour
             is
             ,
             when
             we
             have
             
               honestam
               opinionem
               a
               good
               opinion
            
             of
             a
             man
             ,
             in
             regard
             of
             some
             〈◊〉
             he
             hath
             above
             us
             ;
             for
             this
             good
             opinion
             ,
             is
             
               Testimonium
               excellentiae
               ,
               a
               testimony
               of
               that
               excellency
            
             which
             we
             acknowledge
             in
             him
             above
             our selves
             :
             of
             this
             Solomon
             speaks
             ,
             when
             〈◊〉
             adviseth
             
               not
               to
               meddle
               with
               a
               strang
               woman
               ,
               lest
               we
               lose
               our
               honour
               ,
            
             that
             is
             ,
             lest
             we
             lose
             the
             good
             reputation
             and
             esteeme
             we
             
             have
             in
             the
             〈◊〉
             of
             others
             ;
             and
             in
             another
             case
             he
             tells
             us
             ,
             that
             a
             peaceable
             man
             
             shall
             have
             honour
             and
             good
             respect
             with
             men
             ,
             for
             by
             a
             good
             opinion
             of
             men
             we
             testifie
             there
             is
             an
             excellency
             in
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             they
             have
             some
             what
             more
             then
             we
             have
             :
             and
             both
             the
             Apostles
             〈◊〉
             Paul
             and
             Saint
             Peter
             expresse
             this
             duty
             
             by
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             subjection
             or
             submission
             ,
             to
             be
             subject
             ,
             as
             we
             see
             Christ
             was
             subject
             
             
             to
             this
             father
             and
             mother
             in
             respect
             of
             his
             manhood
             ,
             acknowledging
             himself
             to
             be
             a
             child
             and
             so
             consequently
             thought
             some
             thing
             to
             be
             in
             them
             to
             receive
             this
             honour
             ,
             which
             was
             not
             in
             himself
             .
          
           
           
             The
             〈◊〉
             will
             make
             this
             more
             plain
             .
             In
             the
             case
             of
             Corah
             and
             his
             company
             ;
             
             they
             gathered
             themselves
             together
             against
             Moses
             ,
             and
             against
             Aaron
             ,
             they
             would
             not
             give
             them
             honour
             (
             God
             calls
             it
             afterwards
             a
             dishonouring
             of
             him
             )
             and
             their
             〈◊〉
             was
             .
             They
             were
             not
             more
             excellent
             then
             others
             ,
             all
             the
             congregation
             was
             holy
             and
             the
             Lord
             was
             amongst
             them
             .
             Their
             thesis
             was
             .
             
               All
               men
               are
               〈◊〉
               〈◊〉
               to
               the
               Lord
               ,
            
             and
             therefore
             Moses
             and
             Aaron
             ,
             had
             no
             more
             excellency
             then
             the
             rest
             of
             the
             congregation
             .
             But
             we
             see
             how
             God
             by
             a
             special
             miracle
             confuted
             their
             position
             ,
             for
             the
             example
             of
             all
             that
             in
             future
             times
             should
             exalt
             themselves
             against
             their
             superiours
             .
          
           
             The
             contrary
             to
             this
             sinne
             of
             theirs
             ,
             is
             when
             men
             do
             acknowledge
             and
             confesse
             that
             there
             is
             not
             an
             equality
             ,
             but
             that
             some
             do
             excel
             them
             ,
             and
             that
             this
             excellency
             above
             them
             is
             not
             ,
             as
             the
             Poet
             speaks
             ,
             by
             chance
             ,
             but
             by
             the
             appointment
             of
             God
             ;
             that
             as
             in
             creation
             ,
             and
             generation
             he
             is
             the
             special
             father
             that
             gives
             us
             being
             so
             for
             our
             well
             by
             government
             ,
             that
             he
             is
             our
             special
             governour
             ,
             and
             that
             those
             above
             us
             are
             his
             instruments
             appointed
             for
             our
             preservation
             when
             we
             acknowledge
             this
             exellency
             in
             others
             ,
             and
             that
             it
             comes
             from
             God
             ,
             who
             hath
             imparted
             his
             gifts
             to
             them
             .
             This
             is
             the
             first
             ,
             and
             the
             inward
             part
             of
             honour
             .
          
           
             But
             now
             as
             God
             told
             Samuel
             concerning
             〈◊〉
             ,
             God
             and
             man
             look
             several
             waves
             ,
             
             for
             
               God
               looks
               on
               the
               〈◊〉
            
             which
             man
             cannot
             see
             ,
             it
             is
             onely
             the
             excellency
             which
             outwardly
             apears
             which
             we
             can
             take
             notice
             of
             ,
             and
             honour
             ,
             and
             so
             likewise
             the
             inward
             honour
             of
             the
             heart
             ,
             of
             which
             we
             have
             spoken
             ,
             is
             seen
             onely
             by
             God
             ,
             man
             cannot
             behold
             it
             ,
             and
             therefore
             besides
             the
             inward
             esteeme
             ,
             or
             estimate
             of
             anothers
             excellency
             ,
             there
             must
             be
             also
             some
             exteriour
             signe
             or
             testimony
             ,
             whereby
             we
             acknowledge
             it
             to
             be
             others
             ,
             and
             this
             makes
             the
             second
             part
             of
             honour
             ,
             
               〈◊〉
               honour
            
             .
             Such
             was
             that
             which
             〈◊〉
             desired
             of
             Samuel
             ,
             though
             the
             kingdom
             
             were
             taken
             from
             him
             ,
             as
             Samuel
             well
             knew
             ,
             yet
             
               honour
               me
            
             (
             saith
             he
             )
             
               before
               the
               Elders
               of
               the
               people
               and
               before
               〈◊〉
               &c.
               
            
             And
             such
             was
             that
             which
             the
             〈◊〉
             looked
             after
             
               viz.
               The
               〈◊〉
               places
               at
               〈◊〉
               ,
               the
               uppermost
               〈◊〉
               and
               greeting
            
             
             
               in
               the
               market
               place
            
             .
             This
             is
             the
             second
             part
             of
             honour
             .
          
           
             What
             this
             exteriour
             honour
             is
             ,
             and
             after
             what
             manner
             it
             is
             to
             be
             exhibited
             in
             particular
             ,
             is
             best
             known
             by
             the
             manner
             of
             the
             countrey
             where
             men
             live
             ,
             because
             it
             is
             not
             alike
             in
             all
             places
             ,
             every
             countrey
             hath
             not
             the
             same
             signes
             of
             honour
             .
             Holy
             men
             in
             scripture
             have
             exhibited
             outward
             honour
             by
             several
             gestures
             ,
             or
             ceremonies
             ,
             which
             may
             be
             reduced
             to
             these
             seven
             heads
             .
          
           
             1.
             
             To
             rise
             up
             when
             a
             person
             of
             excellency
             ,
             which
             either
             by
             nature
             or
             analogie
             ,
             and
             proportion
             ,
             is
             our
             〈◊〉
             in
             presence
             ,
             Job
             accounted
             it
             as
             an
             honour
             done
             to
             
             him
             ,
             when
             
               the
               aged
               arose
               and
               stood
               up
               ,
               when
               he
               was
               in
               presence
               .
            
             And
             Solomon
             a
             king
             
             thought
             fit
             to
             expresse
             his
             duty
             to
             his
             mother
             .
             
               Bathsheba
               by
               rising
               up
               to
               her
               when
               she
               came
               before
               him
               .
            
          
           
             2.
             
             The
             uncovering
             or
             making
             the
             head
             bear
             was
             accounted
             a
             token
             of
             honour
             
             in
             use
             with
             the
             Saints
             ,
             and
             a
             dishonour
             to
             keep
             it
             covered
             as
             we
             may
             gather
             by
             the
             words
             of
             the
             Apostle
             .
          
           
             3.
             
             The
             bowing
             of
             the
             knee
             ,
             or
             all
             or
             part
             of
             the
             body
             .
             When
             〈◊〉
             would
             have
             〈◊〉
             honoured
             he
             thought
             no
             way
             better
             for
             the
             people
             to
             expresse
             it
             ,
             then
             
             by
             bowing
             their
             〈◊〉
             to
             him
             He
             caused
             them
             to
             〈◊〉
             before
             〈◊〉
             ,
             Abrech
             ,
             that
             is
             ,
             bow
             the
             knee
             .
             King
             〈◊〉
             (
             in
             the
             place
             before
             quoted
             )
             to
             adde
             the
             greater
             honour
             〈◊〉
             his
             mother
             .
             bowed
             himself
             to
             her
             Jacob
             meeting
             his
             brother
             Esau
             )
             bowed
             
             
             himself
             〈◊〉
             times
             to
             the
             ground
             a
             great
             expression
             of
             this
             duty
             .
             And
             Ruth
             no
             doubt
             
             thought
             she
             honoured
             〈◊〉
             ,
             when
             she
             bowed
             her self
             to
             the
             ground
             before
             him
             .
             So
             for
             the
             bowing
             of
             the
             head
             it
             is
             mentioned
             in
             diverse
             places
             in
             scripture
             to
             set
             forth
             this
             duty
             .
             The
             〈◊〉
             of
             〈◊〉
             when
             they
             came
             before
             him
             ,
             bowed
             
             their
             heads
             ,
             and
             made
             obeysance
             .
             These
             were
             signes
             of
             honour
             at
             the
             first
             meeting
             or
             salutation
             .
          
           
             4.
             
             A
             fourth
             expression
             is
             standing
             up
             ;
             not
             onely
             to
             rise
             before
             them
             we
             prefer
             in
             excellency
             ,
             but
             to
             stand
             up
             too
             ,
             we
             see
             the
             practize
             of
             it
             in
             the
             people
             of
             
             Israel
             
               Moses
               〈◊〉
               as
               a
               judge
               among
               〈◊〉
               ,
            
             but
             it
             is
             said
             ,
             
               that
               the
               people
               stood
               by
               him
            
             
             
               from
               morning
               till
               evening
            
             .
             And
             〈◊〉
             the
             〈◊〉
             mayd
             when
             she
             went
             to
             attend
             
             upon
             king
             David
             ,
             was
             to
             stand
             before
             him
             .
             The
             like
             did
             〈◊〉
             before
             〈◊〉
             .
             And
             indeed
             it
             is
             the
             common
             expression
             of
             service
             .
          
           
           
             5.
             
             The
             next
             is
             to
             be
             silent
             ,
             in
             the
             presence
             of
             them
             we
             account
             our
             betters
             .
             Job
             tells
             us
             ,
             that
             when
             he
             was
             in
             prosperity
             ,
             
               the
               Princes
               refrained
               talking
            
             (
             in
             his
             presence
             )
             
               and
               laid
               their
               hand
               upon
               their
               mouth
               .
               Ths
               Nobles
               held
               their
               peace
               .
               &c.
               And
               in
               the
               same
               Chapter
               he
               saith
               ,
               unto
               me
               men
               gave
               eare
               ,
               and
               waited
               and
               kept
               〈◊〉
               at
               my
            
             
             counsel
             .
          
           
             6.
             
             The
             sixth
             is
             ,
             that
             when
             of
             necessity
             we
             are
             to
             speak
             ,
             we
             use
             words
             of
             submission
             .
             
             It
             is
             Saint
             Peters
             note
             of
             Sarah
             ,
             her
             submissive
             speech
             to
             her
             husband
             ,
             she
             called
             him
             Lord.
             And
             the
             speech
             of
             Rachel
             to
             her
             father
             〈◊〉
             is
             a
             president
             of
             this
             kind
             for
             children
             to
             their
             parents
             :
             
               〈◊〉
               it
               not
               displease
               my
               Lord
               that
            
             I
             
               cannot
               rise
               up
               before
               thee
            
             .
             And
             of
             Josephs
             brethren
             (
             for
             inferiours
             to
             men
             in
             authority
             )
             Thy
             
             servant
             our
             father
             is
             in
             good
             health
             .
             
          
           
             7.
             
             The
             last
             is
             dispersed
             throughout
             the
             scriptures
             ,
             and
             comprehended
             under
             the
             word
             
               ministrare
               ,
               to
               minister
               and
               wait
               Luc.
            
             17.
             7.
             
             And
             it
             comprehendeth
             all
             such
             other
             duties
             of
             outward
             honour
             ,
             as
             are
             to
             be
             vsed
             by
             servants
             to
             their
             masters
             .
             As
             our
             Saviour
             expresseth
             one
             in
             the
             masters
             command
             to
             his
             servant
             to
             make
             ready
             that
             he
             may
             sup
             .
             And
             the
             maid
             waited
             on
             
               Naamans
               '
            
             wife
             .
             And
             so
             king
             Davids
             
             Generals
             are
             said
             to
             wait
             on
             him
             .
             And
             Job
             in
             the
             place
             before
             mentioned
             saith
             ,
             that
             
             men
             waited
             on
             him
             ,
             in
             token
             of
             reverence
             and
             service
             to
             him
             ,
             so
             that
             when
             we
             
             
             wait
             ,
             as
             servants
             use
             to
             do
             on
             their
             masters
             ,
             we
             acknowledge
             there
             by
             a
             superiority
             and
             excellency
             in
             that
             party
             .
             Thus
             far
             for
             honour
             ,
             which
             is
             due
             to
             excellency
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             2.
             
             But
             now
             when
             the
             second
             thing
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             power
             is
             added
             to
             excellency
             ,
             then
             there
             is
             another
             duty
             required
             in
             inferiours
             .
             viz
             fear
             :
             for
             as
             our
             Saviour
             speaks
             ,
             
               there
               is
               no
               power
               but
               from
               God
               ,
               it
               must
               be
               given
               from
               above
               ,
            
             and
             therefore
             by
             consequence
             there
             
             is
             due
             to
             them
             that
             have
             power
             from
             God
             ,
             part
             of
             that
             fear
             which
             we
             owe
             to
             men
             .
          
           
             The
             honour
             given
             in
             this
             respect
             consists
             of
             the
             duty
             of
             fear
             .
          
           
             This
             is
             a
             reverent
             awe
             and
             standing
             in
             fear
             of
             them
             that
             are
             placed
             in
             power
             over
             
             us
             .
             Ye
             shall
             fear
             every
             man
             his
             mother
             and
             father
             ,
             saith
             God
             ;
             there
             is
             for
             our
             
             parents
             :
             and
             Saint
             Paul
             commandeth
             servants
             to
             obey
             their
             masters
             with
             fear
             and
             
             trembling
             :
             and
             Saint
             
               Peter
               ,
               servants
               be
               subject
               to
               your
               masters
               ,
            
             with
             all
             fear
             ,
             this
             is
             for
             masters
             .
             Job
             saith
             that
             the
             people
             stood
             in
             such
             awe
             of
             him
             ;
             that
             when
             they
             saw
             him
             come
             forth
             they
             would
             convey
             themselves
             out
             of
             his
             presence
             ,
             as
             if
             they
             had
             done
             something
             not
             beseeming
             them
             ;
             the
             young
             men
             saw
             me
             and
             hid
             themselves
             .
             This
             fear
             also
             is
             due
             to
             the
             king
             .
             The
             people
             of
             Israel
             feared
             king
             Solomon
             :
             
             and
             the
             same
             king
             gives
             the
             reason
             ,
             because
             his
             wrath
             is
             as
             a
             messenger
             of
             death
             .
          
           
             3.
             
             The
             third
             thing
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             government
             ,
             to
             which
             ,
             besides
             the
             former
             duties
             of
             honour
             and
             fear
             ,
             a
             third
             duty
             belongs
             viz.
             Obedience
             ,
             which
             the
             Apostle
             expresses
             ,
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             be
             under
             a
             yoke
             .
             That
             is
             ,
             when
             governours
             command
             this
             or
             that
             to
             be
             done
             (
             except
             in
             things
             evidently
             contrary
             to
             the
             will
             of
             God
             )
             we
             be
             content
             without
             disputing
             ,
             to
             put
             our
             necks
             under
             the
             yoak
             of
             their
             commands
             .
             
             Saint
             Bernard
             saith
             ,
             
               verus
               obediens
               〈◊〉
               〈◊〉
               quale
               sit
               quod
               〈◊〉
               ,
               hoc
               solo
               contentus
               ,
               quia
               praecipitur
               .
               He
               that
               is
               truly
               obedient
               regardeth
               not
               what
               is
               commanded
               ,
               being
               content
               onely
               with
               this
               ,
               that
               it
               is
               commanded
               .
            
             In
             the
             case
             of
             parents
             ,
             the
             Apostle
             gives
             this
             rule
             ,
             
               children
               obey
               your
               parents
               〈◊〉
               the
               Lord
               ,
            
             (
             his
             reason
             )
             for
             this
             is
             right
             .
             
             As
             the
             Apostle
             used
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             subjection
             ,
             to
             those
             more
             excellent
             then
             our selves
             ,
             as
             was
             shewe
             before
             ,
             Col.
             3.
             18.
             1.
             
             Peter
             2.
             13.
             
             So
             here
             he
             vsed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             be
             subject
             to
             set
             forth
             the
             obedience
             due
             to
             governours
             .
             The
             like
             he
             gives
             to
             servants
             ,
             
               servants
               obey
               your
               masters
               &c.
            
             
             And
             he
             commands
             
               Titus
               to
               put
               subjects
               in
               minde
               to
               obey
               magistrates
               .
            
             The
             like
             charge
             of
             obedience
             he
             gives
             to
             Bishops
             and
             Governours
             in
             the
             Church
             obey
             them
             that
             have
             the
             rule
             〈◊〉
             you
             .
             We
             have
             examples
             of
             dutiful
             children
             in
             this
             duty
             .
             Of
             Isaac
             that
             obeyed
             his
             father
             even
             to
             the
             death
             .
             
             Of
             the
             Rechabits
             in
             obeying
             their
             fathers
             commandment
             ,
             to
             drink
             no
             wine
             ,
             which
             act
             
             God
             himself
             by
             the
             prophet
             commendeth
             of
             our
             Saviour
             himself
             in
             the
             flesh
             .
             And
             
             
             of
             servants
             ,
             we
             have
             the
             example
             of
             〈◊〉
             towards
             〈◊〉
             .
             Lastly
             ,
             concerning
             subjects
             ,
             
             we
             have
             the
             example
             of
             the
             people
             of
             〈◊〉
             to
             〈◊〉
             .
             All
             that
             thou
             commandest
             
             us
             we
             will
             do
             .
             
          
           
             Now
             for
             the
             protestation
             of
             our
             obedience
             ,
             wherein
             we
             expresse
             the
             truth
             of
             it
             ,
             
             order
             is
             taken
             for
             giving
             honour
             to
             our
             governours
             ,
             
               by
               imparting
               our
               substance
            
             ,
             by
             way
             of
             grateful
             retaliation
             ,
             for
             their
             care
             and
             pains
             ,
             for
             our
             good
             ,
             
               Honour
               the
               Lord
            
             ,
             
             saith
             the
             Wise
             man
             ,
             
               with
               thy
               substance
               and
               goods
               ,
               &c.
            
             and
             so
             by
             consequent
             ,
             this
             kinde
             of
             honour
             is
             due
             to
             those
             ,
             to
             whom
             God
             hath
             given
             the
             government
             over
             us
             ;
             we
             must
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               with
               the
               Stork
            
             ;
             and
             our
             Saviour
             makes
             this
             a
             part
             of
             the
             honour
             due
             to
             father
             and
             mother
             ,
             when
             he
             reproves
             those
             that
             taught
             the
             people
             ,
             that
             by
             consecrating
             their
             goods
             to
             the
             Temple
             ,
             they
             were
             free
             from
             the
             obligation
             of
             this
             law
             ,
             
             of
             maintaining
             and
             relieving
             father
             and
             mother
             .
             Therefore
             the
             Apostle
             requires
             that
             
             we
             render
             to
             higher
             powers
             ,
             
               their
               dues
               ,
               tribute
               ,
               and
               custome
               ,
            
             to
             shew
             that
             our selves
             are
             not
             onely
             ready
             in
             our
             persons
             ,
             but
             our
             goods
             too
             ,
             at
             their
             commands
             .
          
           
             The
             last
             part
             of
             obedience
             is
             to
             the
             other
             part
             of
             the
             Law
             ;
             for
             the
             Law
             hath
             two
             parts
             ,
             the
             one
             directive
             ,
             and
             the
             other
             
               coercive
               or
               corrective
            
             :
             so
             that
             if
             we
             deny
             our
             obedience
             ,
             we
             must
             submit
             to
             correction
             ,
             and
             yet
             with
             reverence
             ,
             as
             the
             Apostle
             
             speaks
             ;
             we
             must
             honour
             the
             Magistrate
             ,
             though
             we
             be
             corrected
             .
             Thus
             far
             for
             the
             act
             commanded
             ,
             now
             for
             the
             manner
             of
             〈◊〉
             .
          
           
             The
             second
             thing
             to
             be
             considered
             ,
             is
             the
             manner
             how
             all
             these
             duties
             must
             be
             performed
             ;
             and
             this
             consists
             in
             three
             things
             .
          
           
             1.
             
             They
             must
             be
             done
             in
             conscience
             ,
             and
             from
             the
             heart
             ,
             not
             with
             eye-service
             as
             unto
             men
             ,
             but
             with
             singlenesse
             of
             heart
             ,
             as
             fearing
             God
             ,
             as
             the
             Apostle
             speaks
             .
             
          
           
             2.
             
             They
             must
             be
             done
             
               alacriter
               ,
               cheerfully
            
             ,
             and
             readily
             ,
             not
             with
             grudging
             ,
             murmuring
             ,
             
             and
             repining
             ,
             whatsoever
             ye
             do
             ,
             do
             it
             heartily
             ,
             as
             to
             the
             Lord
             ,
             and
             not
             as
             to
             men
             .
          
           
             3.
             
             They
             must
             be
             done
             
               perseveranter
               ,
               with
               continuance
               and
               perseverance
               ,
            
             yea
             ,
             though
             we
             suffer
             unjustly
             by
             them
             :
             
               for
               this
            
             ,
             saith
             
               S.
               Peter
               ,
               is
               thank
               worthy
               ,
               if
               a
               man
               for
               conscience
               towards
               God
               ,
               endure
               grief
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               if
               he
               endure
               and
               hold
               out
               ,
            
             though
             
             he
             suffer
             wrongfully
             .
          
           
             And
             because
             we
             are
             not
             naturally
             given
             to
             perform
             these
             duties
             of
             obedience
             and
             subjection
             ,
             especially
             in
             this
             manner
             ,
             therefore
             expositors
             yield
             6
             reasons
             drawn
             from
             the
             duty
             ,
             as
             it
             is
             expressed
             and
             inforced
             in
             Scripture
             ,
             to
             induce
             men
             thereunto
             .
          
           
             1.
             
             Because
             God
             hath
             placed
             this
             Commandment
             before
             that
             of
             our
             goods
             ,
             yea
             ,
             and
             of
             our
             life
             :
             to
             shew
             that
             the
             maintaining
             of
             authority
             ought
             to
             be
             dearer
             to
             us
             then
             goods
             ,
             or
             life
             it self
             .
          
           
             2.
             
             Because
             the
             name
             of
             father
             and
             mother
             ,
             is
             full
             of
             love
             and
             reverence
             ,
             insomuch
             as
             some
             unreasonable
             beasts
             perform
             this
             duty
             more
             exactly
             then
             many
             men
             .
             Therefore
             God
             includes
             all
             superiours
             here
             ,
             as
             Kings
             ,
             Lords
             ,
             Masters
             ,
             &c.
             under
             these
             amiable
             names
             of
             father
             and
             mother
             .
          
           
             3.
             
             In
             regard
             of
             the
             long
             life
             annexed
             to
             the
             true
             performance
             of
             this
             dutie
             ,
             long
             life
             being
             a
             thing
             desirable
             ,
             and
             death
             a
             thing
             most
             repugnant
             to
             the
             nature
             of
             man.
             To
             live
             long
             ,
             and
             to
             prosper
             ,
             is
             all
             that
             men
             desire
             upon
             earth
             .
             Therefore
             the
             Apostle
             urges
             this
             Commandment
             from
             the
             promise
             specially
             annexed
             to
             it
             above
             the
             rest
             .
             
               That
               it
               may
               be
               well
               with
               thee
               ,
               and
               that
               thou
               mayst
               live
               long
               on
               the
               earth
               .
            
             
          
           
             4.
             
             Because
             (
             as
             the
             Apostle
             tells
             us
             )
             
               it
               is
               a
               thing
               good
               and
               acceptable
               to
               God
            
             ;
             and
             
             in
             another
             place
             ,
             
               it
               is
               well
               pleasing
               to
               God
            
             ;
             he
             is
             especially
             delighted
             ,
             and
             highly
             
             pleased
             in
             it
             .
             It
             is
             both
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             good
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             acceptable
             ;
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               well
               pleasing
               unto
               God.
            
             What
             can
             we
             desire
             more
             ,
             then
             to
             be
             good
             ,
             acceptable
             ,
             and
             well
             pleasing
             to
             God
             in
             our
             actions
             .
          
           
             5.
             
             The
             Apostle
             goes
             further
             ,
             and
             saith
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               just
               thing
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               it
               is
               due
               by
               the
               rule
               of
               justice
               to
               superiours
               ,
            
             so
             that
             it
             cannot
             be
             forborn
             without
             injurie
             
             and
             injustice
             to
             authority
             :
             we
             cannot
             keep
             this
             honour
             and
             obedience
             from
             them
             without
             injurie
             .
             And
             therefore
             it
             is
             that
             Christ
             saith
             to
             the
             Pharisees
             ,
             
               Reddite
               Caesari
               ,
               quae
               sunt
               Caesaris
               ;
               render
               unto
               Caesar
               ,
               the
               things
               which
               are
               Caesars
               .
            
             He
             uses
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               reddite
               ,
               render
            
             ,
             or
             restore
             ,
             to
             shew
             ,
             that
             it
             is
             his
             own
             :
             God
             hath
             imparted
             it
             ,
             if
             you
             keep
             it
             back
             ,
             if
             you
             give
             it
             him
             not
             ,
             you
             do
             injustice
             ,
             and
             wrong
             to
             him
             .
          
           
             6.
             
             The
             last
             is
             ,
             in
             regard
             of
             the
             expedience
             of
             it
             ,
             for
             your
             own
             good
             ,
             
               expedit
               vobis
               ,
               it
               stands
               you
               in
               hand
               so
               to
               do
               .
            
             The
             Apostle
             saith
             ,
             
               They
               watch
               over
               your
               souls
            
             .
             Now
             where
             honour
             is
             detracted
             and
             withheld
             ,
             there
             the
             care
             of
             preservation
             is
             
             also
             diminished
             and
             by
             reason
             thereof
             ,
             the
             power
             of
             wickednes
             ,
             and
             the
             impudence
             of
             
             naughty
             men
             is
             increased
             ;
             and
             the
             more
             our
             estate
             is
             troubled
             ,
             the
             greater
             is
             our
             unquiet
             and
             vexation
             .
             Therefore
             better
             it
             is
             ,
             that
             due
             honour
             be
             given
             to
             them
             ,
             the
             better
             to
             encourage
             them
             to
             apply
             themselves
             to
             our
             preservation
             .
             Besides
             ,
             they
             that
             deny
             this
             to
             them
             that
             are
             of
             right
             invested
             with
             it
             ,
             and
             take
             it
             to
             themselves
             ,
             set
             themselves
             against
             God
             ,
             and
             go
             about
             to
             build
             another
             Babel
             ,
             which
             is
             nothing
             ,
             
             but
             bringing
             in
             of
             Anarchie
             and
             confusion
             .
          
           
             This
             dothargue
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               giant
               like
               nature
            
             ,
             such
             as
             was
             in
             them
             that
             would
             build
             a
             tower
             ,
             whose
             top
             might
             reach
             to
             heaven
             :
             such
             do
             
               indicere
               bellum
               Deo
               ,
               bid
               defiance
               to
               God
               :
            
             and
             therefore
             the
             Apostle
             saith
             expressely
             ,
             that
             such
             as
             resist
             lawful
             powers
             ,
             
               do
               resist
               the
               ordinance
               of
               God
               ,
            
             and
             so
             do
             fight
             against
             God
             himself
             ,
             and
             
             thereby
             bring
             damnation
             upon
             themselves
             .
             So
             that
             by
             weighing
             these
             reasons
             we
             may
             happily
             be
             brought
             to
             obedience
             .
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               The
               duties
               of
               superiours
               in
               four
               things
               .
               Addition
               29.
               
               Of
               the
               end
               of
               government
               ,
               and
               whether
               the
               people
               be
               above
               their
               governours
               ?
               The
               manner
               how
               they
               must
               govern
               .
               whether
               honour
               be
               due
               to
               one
               that
               is
               evil
               ?
               Whether
               he
               must
               be
               obeyed
               
                 in
                 malo
              
               ?
               Of
               disobeying
               the
               unlawful
               commands
               of
               a
               Superiour
               .
               Add.
               30.
               
               Of
               Obedience
               in
               things
               doubtful
               .
            
          
           
             VVE
             will
             now
             handle
             the
             duties
             of
             superiours
             in
             general
             .
             These
             two
             things
             are
             alwayes
             joyned
             together
             in
             Gods
             Law
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               have
               worth
               ,
               and
               to
               be
               honoured
               or
               esteemed
               worthy
            
             ;
             and
             therefore
             
               S.
               Chrysostome
            
             makes
             it
             an
             axiome
             upon
             that
             place
             1
             Tim.
             5.
             17.
             
             
               They
               that
               rule
               well
               are
               worthy
               of
               double
               honour
               .
            
             The
             Honour
             ,
             as
             he
             saith
             ,
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               reward
               of
               the
               service
               ,
               they
               perform
               .
            
             Therefore
             that
             honour
             may
             be
             due
             to
             them
             ,
             they
             must
             
               mereri
               ,
               be
               worthy
               ,
               and
               deserving
               men
            
             ;
             and
             worthy
             they
             are
             ,
             if
             they
             perform
             the
             part
             of
             fathers
             and
             mothers
             .
          
           
             The
             neernesse
             of
             the
             two
             significations
             of
             the
             word
             in
             the
             original
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             cabed
             ,
             which
             signifieth
             both
             weight
             and
             heavinesse
             ,
             and
             honour
             ;
             and
             of
             the
             Greek
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             honor
             ,
             and
             〈◊〉
             or
             múlct
             ;
             and
             of
             the
             Latine
             word
             honoro
             and
             〈◊〉
             ,
             to
             honour
             and
             
               lay
               a
               burden
            
             ,
             sheweth
             ,
             that
             God
             would
             not
             that
             any
             should
             have
             honour
             ,
             unlesse
             they
             have
             
               meritum
               ,
               desert
            
             ;
             nor
             this
             
               meritum
               ,
               desert
            
             ,
             without
             a
             charge
             ;
             therefore
             they
             must
             have
             meritum
             ,
             and
             by
             consequent
             ,
             honour
             may
             be
             justly
             required
             by
             them
             at
             our
             hands
             .
          
           
             1.
             
             They
             are
             to
             know
             that
             they
             are
             
               Gods
               ministers
            
             ;
             for
             so
             
               S.
               Paul
            
             calls
             them
             ;
             and
             
             
               S.
               Peter
            
             saith
             ,
             
               They
               are
               sent
               by
               God.
            
             And
             that
             as
             they
             are
             his
             Ministers
             ,
             and
             that
             he
             imparted
             
             some
             of
             his
             power
             and
             honour
             to
             them
             ;
             so
             they
             must
             know
             that
             their
             office
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               for
               the
               Lord
            
             ,
             and
             that
             they
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               ministers
               of
               God.
            
             And
             therefore
             David
             saith
             ,
             
               Tibi
               canam
               Jehovah
               ,
               I
               will
               sing
               unto
               the
               Lord
               of
               mercy
               and
               judgement
               :
            
             
             as
             they
             have
             received
             power
             from
             God
             ,
             and
             part
             of
             his
             honour
             which
             he
             hath
             put
             upon
             them
             ,
             so
             they
             must
             do
             all
             for
             God
             :
             and
             their
             care
             must
             be
             that
             those
             under
             them
             may
             be
             
               Domini
               ,
               the
               Lords
               people
            
             ,
             as
             they
             are
             his
             Vicegerents
             .
             They
             must
             follow
             the
             rule
             which
             Jehosaphat
             made
             for
             his
             Judges
             :
             
               Take
               heed
               what
               ye
               do
               ,
               for
               ye
               judge
            
             
             
               not
               for
               man
               ,
               but
               for
               the
               Lord.
            
             Therefore
             whatsoever
             they
             do
             must
             not
             be
             for
             their
             own
             will
             and
             ends
             ,
             but
             in
             and
             for
             the
             Lord.
             We
             must
             not
             be
             of
             Jezebels
             opinion
             ,
             that
             Ahab
             could
             not
             be
             a
             king
             ,
             if
             he
             could
             not
             command
             and
             have
             what
             he
             should
             desire
             ,
             
             though
             it
             were
             wrongfully
             ;
             for
             this
             is
             a
             wicked
             maxime
             ,
             and
             
               semen
               omnium
               〈◊〉
               ,
               the
               seed
               of
               all
               evil
               .
            
             Nor
             of
             Ahabs
             that
             hated
             Michaiah
             ,
             the
             son
             of
             Imlah
             ,
             the
             Prophet
             ,
             
               becavse
               he
               prophecied
               nothing
               good
               concerning
               him
               ,
            
             though
             it
             were
             the
             will
             of
             
             God
             that
             he
             should
             so
             do
             .
             When
             men
             do
             not
             acknowledge
             that
             their
             authority
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               for
               God
            
             ,
             but
             blot
             that
             out
             ,
             and
             look
             onely
             at
             their
             own
             will
             ,
             then
             breaks
             in
             all
             injustice
             .
             But
             they
             must
             know
             ,
             that
             God
             is
             not
             so
             unwise
             ,
             as
             to
             give
             them
             authoritie
             against
             himself
             ;
             and
             therefore
             they
             must
             not
             have
             an
             eye
             to
             their
             own
             ,
             but
             to
             Gods
             will
             ;
             for
             they
             are
             but
             his
             Ministers
             .
          
           
             2.
             
             Superiours
             must
             know
             ,
             that
             one
             end
             of
             their
             authority
             is
             the
             good
             and
             benefit
             of
             those
             that
             are
             under
             them
             :
             as
             they
             are
             first
             to
             look
             to
             God
             and
             his
             honor
             whose
             Ministers
             they
             are
             ,
             so
             in
             the
             next
             place
             ,
             they
             must
             look
             to
             the
             good
             of
             those
             over
             
             whom
             God
             hath
             set
             them
             .
             Their
             honour
             is
             conferred
             upon
             them
             ,
             not
             meerly
             for
             themselves
             ,
             and
             their
             own
             benefit
             ;
             but
             also
             for
             those
             that
             are
             under
             them
             ,
             not
             onely
             
               〈◊〉
               praesint
            
             ,
             but
             
               ut
               prosint
               ;
               to
               profit
               them
               that
               are
               under
               them
               ,
               as
               well
               as
               to
               be
               over
               and
               above
               them
               :
            
             and
             this
             is
             it
             that
             makes
             their
             place
             the
             more
             weighty
             .
             King
             David
             
             was
             taken
             from
             the
             sheepfold
             to
             be
             king
             :
             and
             why
             ?
             
               ad
               pascendum
               Israel
               ,
               that
               he
            
             
             
               might
               feed
               and
               govern
            
             (
             the
             word
             imports
             both
             )
             
               Jacob
               his
               people
               ,
               and
               Israel
               his
               inheritance
               .
               So
               children
               are
               not
               for
               parents
               ,
               but
               parents
               for
               their
               children
               .
            
             The
             Heathen
             ,
             by
             the
             light
             of
             nature
             onely
             ,
             saw
             this
             :
             that
             superiority
             was
             〈◊〉
             for
             inferiority
             ,
             and
             the
             Prince
             for
             the
             benefit
             of
             the
             people
             .
             For
             God
             at
             the
             first
             ,
             considering
             that
             children
             were
             unable
             to
             help
             themselves
             ,
             by
             reason
             of
             their
             inability
             and
             defects
             when
             they
             are
             young
             ,
             and
             the
             danger
             that
             might
             befall
             them
             ,
             not
             onely
             in
             their
             infancy
             ,
             but
             even
             before
             they
             are
             born
             ,
             ordained
             a
             duty
             to
             be
             shown
             ,
             and
             an
             office
             to
             be
             done
             for
             them
             ,
             even
             
               before
               they
               are
               born
            
             ;
             there
             is
             a
             care
             of
             them
             to
             be
             taken
             by
             parents
             when
             they
             are
             in
             the
             womb
             ,
             before
             they
             are
             able
             to
             give
             them
             honour
             ;
             and
             for
             this
             care
             of
             parents
             ,
             they
             are
             afterwards
             to
             exhibit
             honour
             to
             them
             ,
             when
             they
             are
             able
             .
          
           
             And
             under
             this
             head
             is
             that
             the
             Apostle
             mentioneth
             ,
             
               They
               must
               nourish
               and
               cherish
            
             ,
             
             
             and
             account
             them
             that
             are
             under
             them
             as
             their
             own
             flesh
             ;
             as
             
               Moses
               who
               carried
               the
            
             
             
               people
               in
               his
               bosom
               as
               a
               nurse
               ,
            
             and
             made
             their
             welfare
             his
             scope
             :
             and
             as
             our
             Saviour
             snews
             the
             example
             of
             
               an
               hen
               who
               gathereth
               her
               chickens
               under
               her
               wings
               ,
            
             to
             defend
             them
             from
             ravening
             and
             strong
             fowls
             .
             And
             this
             loving
             ,
             nourishing
             ,
             and
             defending
             ,
             are
             special
             ends
             why
             superiours
             were
             ordained
             .
             And
             therefore
             the
             reason
             is
             added
             to
             the
             Commandment
             in
             Exodus
             20.
             and
             enlarged
             in
             Deuter.
             5.
             16.
             
             
               That
               thy
               dayes
               may
               be
               prolonged
               ,
               &c.
               and
               that
               it
               may
               go
               well
               with
               thee
            
             ;
             which
             ,
             as
             was
             mentioned
             before
             is
             expounded
             by
             some
             ,
             not
             as
             a
             promise
             ,
             but
             as
             the
             duty
             ,
             and
             end
             of
             superiours
             ,
             viz.
             That
             they
             under
             God
             prolong
             mens
             dayes
             ,
             and
             are
             or
             ought
             to
             be
             means
             ,
             that
             it
             may
             go
             well
             with
             them
             .
             This
             is
             one
             end
             of
             their
             superiority
             .
             They
             are
             not
             set
             over
             the
             people
             
               colligere
               auream
               messem
            
             ,
             to
             scrape
             gold
             and
             silver
             for
             themselves
             ;
             their
             own
             profit
             and
             ease
             is
             not
             the
             end
             of
             their
             authority
             ,
             though
             many
             times
             rulers
             look
             at
             nothing
             else
             .
             It
             was
             the
             sin
             of
             the
             Princes
             in
             Ezekiels
             time
             ,
             
               They
               accounted
               the
            
             
             
               city
               as
               a
               cauldron
               ,
               and
               the
               people
               the
               flesh
               to
               be
               sod
               in
               .
            
             Evil
             Rulers
             take
             their
             own
             ease
             and
             security
             ,
             while
             the
             profit
             of
             the
             people
             and
             inferiours
             is
             no
             whit
             regarded
             .
             Therefore
             not
             without
             cause
             are
             the
             two
             heads
             before
             named
             ,
             of
             defending
             and
             nourishing
             inferiours
             ,
             special
             duties
             of
             superiours
             towards
             them
             .
          
           
             This
             which
             is
             commonly
             affirmed
             ,
             that
             the
             end
             of
             government
             is
             the
             good
             of
             the
             
             inferiours
             ,
             must
             be
             understood
             
               cum
               grano
               salis
            
             ;
             for
             from
             this
             principle
             misunderstood
             ,
             
             some
             have
             collected
             ,
             that
             because
             the
             end
             is
             above
             the
             means
             ,
             and
             more
             noble
             ,
             therefore
             subjects
             are
             above
             their
             governours
             ,
             and
             so
             may
             call
             them
             to
             account
             for
             their
             misgovernment
             ,
             and
             judge
             or
             punish
             them
             ,
             and
             remove
             them
             if
             they
             see
             cause
             :
             from
             which
             false
             collections
             ,
             made
             by
             seditious
             and
             turbulent
             persons
             ,
             infinite
             troubles
             ,
             confusions
             ,
             rebellions
             ,
             and
             desolations
             have
             followed
             .
             We
             must
             know
             therefore
             .
             1.
             
             That
             to
             procure
             the
             good
             of
             inferiours
             ,
             is
             indeed
             the
             duty
             of
             superiours
             ,
             and
             one
             end
             why
             God
             committed
             the
             people
             to
             them
             ;
             but
             not
             the
             sole
             or
             principal
             end
             of
             their
             authority
             :
             for
             princes
             receive
             their
             power
             onely
             from
             God
             ,
             and
             are
             by
             him
             constituted
             and
             intrusted
             with
             government
             of
             others
             ,
             chiefly
             for
             his
             own
             glory
             and
             honour
             ,
             as
             his
             Deputies
             and
             Vicegerents
             upon
             earth
             ,
             for
             they
             are
             
               his
               Ministers
               ,
               Rom.
            
             13.
             so
             that
             the
             principal
             end
             of
             their
             government
             is
             the
             advancement
             of
             Gods
             honour
             ,
             who
             is
             the
             supream
             King
             and
             Lord
             of
             all
             the
             world
             :
             and
             therefore
             if
             they
             fail
             in
             performance
             of
             this
             trust
             ,
             they
             are
             accountable
             onely
             to
             him
             ,
             who
             intrusted
             them
             ,
             and
             not
             to
             the
             people
             whom
             he
             hath
             put
             under
             them
             ,
             and
             whom
             he
             never
             authorized
             to
             call
             them
             to
             account
             ,
             but
             to
             appeal
             onely
             to
             him
             .
          
           
             2.
             
             It
             is
             not
             generally
             true
             ,
             that
             all
             government
             is
             onely
             for
             the
             benefit
             of
             those
             that
             are
             governed
             :
             for
             some
             government
             there
             is
             ,
             meerly
             for
             the
             benefit
             
             of
             the
             superiour
             ,
             as
             that
             of
             a
             Lord
             or
             Master
             over
             his
             servant
             ;
             for
             the
             profit
             of
             the
             servant
             is
             herein
             meerely
             extrinsicall
             and
             advantitious
             :
             some
             governments
             are
             for
             mutual
             good
             of
             both
             ,
             as
             that
             of
             a
             husband
             over
             his
             wife
             ,
             and
             so
             some
             kingdoms
             may
             be
             for
             the
             benefit
             of
             kings
             ,
             as
             when
             they
             are
             obtained
             by
             a
             just
             conquest
             ,
             which
             are
             not
             to
             be
             accounted
             tyrannical
             ,
             because
             they
             are
             just
             ;
             for
             their
             may
             be
             a
             just
             title
             by
             conquest
             ,
             when
             the
             war
             is
             upon
             just
             grounds
             ,
             
             whereas
             all
             tyranny
             is
             essentially
             unjust
             :
             and
             some
             kingdoms
             may
             respect
             the
             profit
             both
             of
             Prince
             and
             people
             :
             as
             when
             a
             people
             not
             able
             to
             defend
             themselves
             ,
             commit
             themselves
             to
             a
             potent
             prince
             for
             protection
             and
             safety
             ,
             against
             potent
             enemies
             ,
             and
             so
             become
             his
             subjects
             .
          
           
             3.
             
             Although
             it
             be
             true
             ,
             that
             in
             some
             kingdoms
             ,
             especially
             elective
             ,
             the
             benefit
             of
             the
             people
             is
             principally
             regarded
             ;
             and
             as
             Cicero
             saith
             ,
             
               Fruendae
               justitiae
               causa
               Reges
               conftituti
               ,
               that
               kings
               are
               appointed
               for
               administring
               of
               justice
               ,
            
             yet
             it
             follows
             not
             hence
             ,
             that
             the
             people
             are
             above
             their
             king
             ;
             for
             the
             Tutor
             or
             Guardian
             is
             for
             the
             good
             of
             the
             Pupil
             ,
             and
             yet
             the
             Guardian
             or
             Tutor
             hath
             power
             and
             authority
             over
             the
             Pupil
             :
             and
             if
             any
             say
             that
             the
             Guardian
             may
             be
             removed
             if
             he
             fail
             in
             his
             trust
             ,
             and
             therefore
             the
             same
             may
             be
             done
             in
             Princes
             ;
             L
             answer
             ,
             that
             this
             holds
             in
             Guardians
             ,
             because
             they
             have
             some
             above
             them
             ;
             but
             in
             kingdoms
             because
             there
             cannot
             be
             a
             progresse
             
               in
               infinitum
            
             ,
             there
             must
             of
             necessity
             be
             a
             stop
             in
             some
             ,
             who
             ,
             because
             they
             have
             no
             superior
             ,
             must
             if
             they
             offend
             be
             lest
             only
             to
             God
             ,
             who
             will
             either
             punish
             them
             ,
             if
             he
             see
             it
             needful
             ,
             or
             else
             suffer
             them
             for
             the
             punishment
             and
             tryal
             of
             his
             people
             :
             for
             as
             Tacitus
             saith
             ,
             as
             we
             bear
             with
             the
             barrennes
             of
             the
             earth
             ,
             or
             intemperate
             seasons
             ,
             and
             the
             like
             natural
             accidents
             ,
             which
             cannot
             be
             avoyded
             ,
             so
             must
             they
             bear
             with
             the
             avarice
             and
             lust
             of
             rulers
             .
             
               Vitia
               erunt
               donec
               homines
               ,
               sed
               nec
               haec
               continua
               ,
               &
               meliorum
               interventu
               pensantur
            
             ;
             there
             will
             be
             faults
             in
             government
             ,
             so
             long
             as
             there
             are
             men
             :
             but
             they
             are
             not
             alwayes
             nor
             lasting
             ;
             and
             besides
             they
             are
             ballanced
             by
             the
             change
             of
             good
             〈◊〉
             intervening
             .
             And
             therefore
             
               M.
               Aurelius
            
             said
             ,
             
               that
               as
               Magistrates
               are
               to
               judge
               of
               private
               persons
               ,
               so
               are
               Princes
               to
               judge
               of
               Magistrates
               ,
               and
               God
               alone
               of
               Princes
               .
            
             To
             which
             purpose
             is
             that
             speech
             of
             a
             French
             Bishop
             to
             their
             King
             ,
             mentioned
             in
             
               Greg.
               Turon
               .
               Si
               quis
               de
               nobis
               ,
               O
               Rex
               ,
               justitiae
               tramites
               transcendere
            
             
             
               voluerit
               ,
               a
               te
               corripi
               potest
               ,
               si
               tu
               vero
               excesseris
               ,
               quis
               te
               corripiet
               ?
               loquimur
               enim
               tili
               ,
               sed
               si
               volueris
               ,
               audis
               ;
               si
               autem
               nolueris
               ,
               quis
               te
               damnabit
               ,
               nisi
               quise
               pronunciavit
               esse
               justitiam
               ?
               If
               any
               of
               us
               offend
               ,
               O
               King
               ,
               thou
               mayest
               correct
               us
               ,
               but
               if
               thou
               shalt
               exceed
               ,
               who
               shall
               correct
               thee
               ?
               we
               may
               speak
               unto
               thee
               ,
               and
               if
               thou
               wilt
               ,
               thou
               mayst
               hear
               us
               ,
               but
               if
               thou
               wilt
               not
               ,
               none
               can
               condemn
               thee
               ,
               but
               he
               who
               is
               justice
               it self
               ?
            
             And
             that
             of
             
             〈◊〉
             is
             as
             excellent
             ,
             as
             common
             :
             
               Cujus
               jussu
               nascuntur
               homines
               ,
               hujus
               jussu
               &
               Reges
               〈◊〉
               ;
               by
               whose
               command
               or
               appointment
               they
               are
               born
               men
               ,
               by
               his
               appointment
               are
               Kings
               constituted
               .
            
             Nor
             doth
             it
             make
             against
             this
             ,
             that
             the
             people
             are
             sometimes
             punished
             for
             the
             sins
             of
             their
             Princes
             ,
             as
             1
             Kings
             4.
             16.
             
             &
             2
             Kings
             10.
             17.
             for
             this
             was
             not
             because
             the
             people
             did
             not
             punish
             or
             restrain
             the
             exorbitances
             of
             their
             Kings
             ,
             but
             because
             by
             tacite
             consent
             ,
             or
             otherwise
             ,
             they
             did
             communicate
             in
             their
             sins
             ;
             and
             besides
             ,
             God
             having
             supream
             dominion
             over
             the
             lives
             of
             all
             ,
             may
             make
             use
             of
             it
             ,
             thereby
             to
             punish
             Kings
             by
             taking
             away
             their
             Subjects
             .
          
           
             3.
             
             Because
             God
             hath
             made
             by
             his
             Commandment
             a
             distinction
             and
             〈◊〉
             of
             degrees
             ,
             as
             some
             to
             be
             parents
             ;
             some
             children
             ,
             some
             superiours
             ,
             and
             some
             inferiours
             ;
             Superiours
             must
             take
             heed
             that
             none
             〈◊〉
             this
             order
             ,
             nor
             suffer
             a
             parity
             or
             equality
             ,
             or
             to
             submit
             to
             those
             whom
             God
             hath
             placed
             in
             a
             lower
             rank
             .
          
           
             But
             why
             did
             not
             the
             Prophet
             Nathan
             keep
             this
             order
             in
             his
             speech
             to
             King
             David
             ,
             
             but
             said
             ,
             〈◊〉
             thy
             servant
             ,
             and
             Zadok
             the
             Priest
             ,
             and
             Benaiah
             the
             son
             of
             Jehoiada
             ,
             and
             
             Solomon
             thy
             son
             :
             there
             Solomon
             cometh
             last
             ,
             though
             the
             Kings
             son
             .
          
           
             Nathan
             knew
             well
             enough
             in
             what
             order
             to
             place
             him
             .
             But
             the
             businesse
             brought
             
             before
             David
             concerning
             Solomon
             (
             whom
             David
             had
             promised
             ,
             and
             God
             had
             ordained
             to
             succeed
             in
             the
             kingdom
             )
             he
             placed
             him
             last
             .
             〈◊〉
             〈◊〉
             he
             had
             said
             ,
             〈◊〉
             is
             about
             to
             usurp
             kingly
             authority
             ,
             and
             carried
             the
             businesse
             closely
             ,
             calling
             some
             private
             friends
             to
             him
             ,
             and
             not
             onely
             passes
             by
             Me
             ,
             and
             Zadok
             the
             Priest
             ,
             and
             Benaiah
             ,
             but
             even
             Solomon
             thy
             son
             ,
             beloved
             of
             God
             ,
             and
             by
             him
             destinate
             to
             sit
             on
             thy
             throne
             aster
             thee
             .
             So
             that
             Solomon
             is
             put
             in
             the
             last
             place
             emphatically
             ,
             as
             if
             the
             neglect
             and
             contempt
             done
             to
             him
             were
             most
             offensive
             to
             God
             and
             David
             .
             And
             yet
             take
             this
             by
             the
             way
             ,
             that
             
               the
               heir
               of
               all
               in
               his
               minority
               ,
               or
               during
               his
               fathers
               life
               ,
               differeth
               little
            
             
             
               from
               a
               servant
            
             ,
             though
             in
             possibility
             to
             be
             Lord
             of
             all
             .
          
           
             Superiours
             must
             therefore
             keep
             that
             authority
             which
             God
             hath
             given
             them
             ,
             and
             not
             pervert
             that
             order
             which
             God
             hath
             set
             ,
             as
             some
             do
             by
             their
             sloth
             and
             negligence
             ,
             suffering
             their
             inferiours
             to
             be
             their
             equals
             ;
             and
             others
             by
             their
             wickednesse
             ,
             whereby
             they
             become
             vile
             in
             the
             peoples
             eyes
             ,
             and
             so
             as
             a
             just
             punishment
             from
             God
             ,
             lose
             that
             authority
             and
             reverence
             ,
             which
             the
             people
             ought
             to
             give
             them
             .
             For
             thus
             God
             
             tells
             the
             prophets
             in
             Malachy
             ,
             
               that
               he
               had
               made
               them
               despised
               and
               vile
               before
               all
               the
            
             people
             ,
             the
             reason
             〈◊〉
             is
             given
             in
             the
             next
             words
             ,
             
               because
               they
               kept
               not
               his
               words
               ,
               but
            
             
             
               had
               been
               partial
               in
               his
               law
               .
            
             And
             for
             the
             same
             cause
             God
             threatens
             Eli
             ,
             because
             he
             honoured
             his
             sons
             before
             God
             ,
             whereas
             〈◊〉
             should
             have
             honoured
             him
             ,
             he
             honoured
             
             them
             ,
             and
             when
             he
             should
             have
             sharply
             reproved
             them
             ,
             for
             their
             saults
             ,
             he
             intreats
             them
             them
             as
             an
             inferiour
             would
             do
             an
             inferiour
             ,
             though
             they
             had
             〈◊〉
             God
             by
             causing
             the
             people
             to
             loath
             the
             Lords
             sacrifice
             through
             their
             lewd
             carriage
             ,
             yet
             he
             was
             not
             sensible
             either
             of
             Gods
             honour
             or
             his
             own
             ,
             and
             therefore
             God
             threatens
             to
             take
             from
             him
             the
             honour
             of
             the
             priesthood
             ,
             and
             to
             make
             his
             house
             poor
             and
             base
             ,
             for
             
               those
               that
               honour
               me
               saith
               God
               ,
               I
               will
               honour
               ,
               and
               they
               that
               despise
               me
               shall
               be
               lightly
               esteemed
               .
            
             And
             we
             see
             also
             in
             another
             place
             ,
             that
             God
             tells
             the
             people
             by
             his
             Prophet
             
               that
               he
               will
               give
               children
               to
               be
               their
               Princes
            
             
             
               and
               babes
               to
               rule
               over
               them
            
             ;
             the
             reason
             is
             exprest
             in
             the
             next
             verse
             ,
             
               the
               child
               shall
               behave
               himself
               proudly
               against
               the
               innocent
               ,
               and
               the
               base
               against
               the
               honorable
               .
            
          
           
             4.
             
             As
             this
             order
             established
             by
             God
             must
             be
             maintained
             ,
             so
             must
             it
             not
             be
             a
             bare
             resemblance
             of
             authority
             ,
             without
             execution
             ,
             superiours
             must
             not
             be
             like
             dumb
             idols
             ,
             that
             have
             eyes
             but
             see
             not
             ,
             mouthes
             and
             speak
             not
             ,
             &c.
             
             But
             they
             must
             use
             and
             exercise
             their
             authority
             ,
             they
             must
             take
             care
             with
             Saint
             Paul
             ,
             that
             they
             which
             are
             under
             them
             study
             to
             be
             quiet
             ,
             and
             to
             do
             their
             own
             busines
             .
             And
             if
             any
             under
             
             him
             break
             or
             transgresse
             ,
             then
             to
             shew
             that
             he
             hath
             not
             his
             authority
             in
             vain
             ,
             but
             
               propter
               vindictam
               malorum
               .
               to
               be
               a
               revenger
               of
               Gods
               wrath
               against
               them
               that
               do
            
             
             evil
             ,
             If
             they
             do
             not
             well
             he
             is
             to
             punish
             ;
             if
             they
             do
             well
             ,
             then
             to
             encourage
             
             them
             ,
             
               with
               an
               euge
               serve
               bone
               ,
               well
               done
               good
               and
               faithful
               servant
               .
            
          
           
             The
             wise
             man
             tells
             us
             ,
             that
             
               a
               king
               that
               sitteth
               in
               judgement
            
             (
             is
             not
             like
             an
             idol
             but
             )
             
               scattereth
               away
               all
               evil
               with
               his
               eyes
               ,
            
             his
             very
             looks
             must
             expel
             evil
             .
             That
             men
             may
             know
             he
             sits
             there
             ,
             for
             encouraging
             of
             the
             good
             ,
             and
             discouraging
             of
             
             the
             evil
             ,
             he
             must
             be
             a
             terrour
             to
             the
             workers
             of
             iniquity
             ,
             saith
             the
             Apostle
             ,
             and
             
             the
             wise
             man
             tells
             us
             ,
             that
             the
             way
             of
             the
             Lord
             (
             whose
             deputies
             rulers
             are
             )
             is
             
             
               strength
               to
               the
               upright
               man
               ,
               but
               fear
               shall
               be
               to
               the
               workers
               of
               iniquity
               .
            
             Fear
             is
             proper
             for
             them
             ,
             they
             ought
             to
             fear
             ,
             but
             some
             do
             not
             fear
             ,
             because
             an
             idol
             is
             in
             place
             ,
             this
             is
             a
             shame
             to
             a
             ruler
             ,
             when
             he
             is
             not
             
               terror
               male
               agenti
            
             but
             much
             worse
             it
             is
             ,
             if
             he
             be
             
               terror
               bene
               agenti
               ,
               a
               terrour
               to
               him
               that
               doth
               well
               ,
            
             if
             he
             persecute
             such
             above
             others
             .
             In
             this
             case
             we
             must
             know
             ,
             that
             
               potestas
               non
               datur
               〈◊〉
               adversus
               〈◊〉
               ,
               contra
               quae
               homines
               nolunt
               esse
               potentes
               ,
               no
               power
               is
               given
               from
               God
               but
               to
               correct
            
             
             vice
             :
             he
             must
             not
             tyrannise
             ,
             God
             gave
             no
             power
             to
             destroy
             ,
             but
             to
             prefer
             mankinde
             .
          
           
             These
             are
             the
             foure
             general
             duties
             which
             concerne
             superiours
             .
          
           
             1.
             
             The
             manner
             of
             government
             of
             a
             superiour
             is
             ,
             first
             that
             he
             be
             an
             example
             to
             inferiours
             in
             himself
             King
             David
             shewed
             it
             I
             
               will
               walk
            
             (
             saith
             he
             )
             
               with
               a
               perfect
               heart
            
             ;
             
             he
             would
             be
             an
             example
             to
             his
             people
             .
             Saint
             Augustine
             in
             the
             place
             before
             quoted
             ,
             
             
               hanc
               potentiam
               plane
               oportet
               unusquisque
               appetat
               ,
               ut
               potens
               sit
               in
               seipso
               ,
               &
               miro
               modo
               adversus
               seipsum
               pro
               seipso
               .
            
             Every
             man
             should
             desire
             this
             power
             over
             himself
             ,
             and
             which
             is
             more
             against
             himself
             ,
             and
             yet
             for
             himself
             ,
             that
             is
             ,
             against
             the
             rebellious
             passions
             and
             affections
             of
             his
             own
             nature
             ,
             that
             thereby
             he
             may
             bring
             himself
             to
             goodnes
             .
          
           
             2.
             
             The
             next
             is
             (
             〈◊〉
             he
             hath
             thus
             gifted
             himself
             )
             to
             govern
             others
             with
             moderation
             .
             It
             was
             Gods
             rule
             in
             the
             law
             to
             superiours
             ,
             thou
             shalt
             not
             rule
             with
             rigour
             
             He
             must
             know
             ,
             (
             that
             as
             the
             Heathen
             man
             said
             )
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             rule
             ,
             was
             not
             given
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             nor
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             look
             stately
             and
             to
             call
             men
             as
             he
             list
             ,
             and
             much
             lesse
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             constrain
             men
             to
             his
             own
             minde
             in
             a
             proud
             nature
             by
             con
             tumelious
             words
             ,
             and
             tyrannical
             deeds
             ,
             in
             every
             Christian
             ,
             all
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             excesse
             of
             anger
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             bitternes
             
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             crying
             out
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             railing
             ,
             ought
             to
             be
             far
             from
             the
             meanest
             ,
             and
             therfore
             
             from
             him
             that
             is
             in
             the
             highest
             place
             ,
             who
             ought
             to
             be
             an
             example
             to
             others
             .
             Solomon
             counselleth
             the
             governour
             ,
             that
             he
             be
             not
             
               tanquam
               leo
               rugiens
               ,
               as
               a
               roaing
               lion
               over
               the
               people
               :
            
             and
             the
             son
             of
             Syracides
             advise
             is
             ,
             
               Be
               not
               a
               lion
               in
               thy
               〈◊〉
            
             nor
             frantick
             among
             thy
             servants
             .
             The
             Prophet
             compares
             evil
             rulers
             to
             roaring
             
             lions
             ,
             and
             corrupt
             〈◊〉
             ,
             to
             evening
             wolves
             ,
             which
             which
             leave
             not
             the
             bones
             till
             the
             morrow
             .
             Therefore
             good
             governours
             must
             expresse
             moderation
             ,
             for
             as
             Saint
             
             Gregory
             saith
             ,
             
               Summum
               in
               regibus
               bonum
               est
               ,
               in
               subjectos
               non
               saevire
               ,
               It
               is
               the
               chief
               commendation
               of
               a
               governour
               not
               to
               be
               sharp
               towards
               his
               subjects
               .
            
             
          
           
             The
             third
             〈◊〉
             is
             ,
             he
             must
             not
             like
             
               Saul
               begin
               well
               ,
               and
               ena
               ill
               .
            
             It
             is
             said
             of
             Saul
             king
             of
             Israel
             ,
             that
             he
             had
             raigned
             two
             years
             over
             Israel
             ,
             when
             he
             had
             raigned
             far
             more
             ,
             because
             the
             〈◊〉
             two
             years
             he
             raigned
             well
             ,
             and
             after
             did
             degenerate
             ,
             and
             so
             now
             ,
             usually
             governours
             are
             careful
             to
             rule
             well
             at
             the
             first
             entrance
             into
             their
             government
             ,
             but
             afterwards
             
               post
               〈◊〉
               〈◊〉
               ,
               after
               Neros
               five
               years
               ,
            
             like
             
             the
             Princes
             in
             
               Ezekiel
               ,
               that
               account
               the
               city
               as
               a
               Caldron
               .
               and
               the
               people
               as
               flesh
               in
               the
               midst
               of
               it
               .
            
          
           
             Now
             for
             the
             better
             enforcing
             the
             observation
             of
             these
             four
             rules
             upon
             superiours
             ,
             and
             that
             as
             it
             is
             in
             Daniel
             ,
             they
             may
             know
             that
             the
             most
             high
             ruleth
             in
             the
             kinndoms
             of
             
             men
             ,
             and
             giveth
             it
             to
             whomsoever
             he
             pleaseth
             .
             There
             are
             six
             reasons
             laid
             down
             together
             in
             the
             82.
             
             Psalm
             .
          
           
             1.
             
             The
             〈◊〉
             is
             verse
             .
             1.
             
             God
             stands
             among
             them
             ,
             he
             stands
             in
             the
             congregation
             of
             the
             mighty
             ,
             and
             judgeth
             among
             the
             gods
             :
             from
             whence
             he
             infers
             the
             〈◊〉
             vers
             .
             2.
             
             
               How
               long
               wil
               you
               give
               wrong
               judgement
               ,
               and
               accept
               the
               persons
               of
               the
            
             
             ungodly
             ;
             seeing
             (
             as
             in
             the
             precedent
             verse
             )
             God
             standeth
             among
             you
             ,
             and
             seeth
             
             your
             actions
             ,
             and
             not
             onely
             so
             ,
             but
             
               is
               a
               judge
               among
               you
            
             ,
             and
             will
             exact
             an
             account
             of
             vou
             .
          
           
             2.
             
             The
             second
             reason
             (
             in
             the
             next
             two
             uerses
             )
             is
             grounded
             upon
             the
             end
             ,
             why
             this
             
             power
             is
             committed
             to
             them
             .
             
               To
               defend
               the
               poor
               and
               fatherlesse
               ,
               them
               that
               be
               in
               need
               ,
               the
               poor
               and
               weak
               :
            
             and
             not
             to
             oppresse
             them
             ,
             their
             power
             is
             
               contra
               〈◊〉
               non
               contra
               〈◊〉
               ,
               not
               against
               men
               ,
               but
               sin
               .
            
          
           
             3.
             
             The
             third
             is
             from
             the
             evil
             consequences
             that
             will
             follow
             if
             they
             do
             not
             execute
             
             justice
             .
             In
             the
             fift
             verse
             he
             tells
             them
             ,
             well
             ,
             chuse
             you
             ,
             if
             you
             will
             be
             willfully
             ignorant
             
               in
               tenebris
               ambulare
               walk
               in
               darknes
               ,
            
             do
             so
             .
             But
             this
             will
             follow
             by
             your
             ignorance
             ,
             all
             the
             foundations
             of
             the
             earth
             wil
             be
             out
             of
             course
             ,
             
               concutientur
               omnia
               fundamenta
            
             ,
             all
             things
             will
             go
             to
             wrack
             ,
             you
             will
             bring
             all
             out
             of
             order
             by
             it
             .
          
           
             4.
             
             The
             fourth
             is
             because
             their
             power
             is
             not
             absolute
             ,
             but
             onely
             delegate
             verse
             6.
             
             
             
               I
               have
               said
               you
               are
               gods
               ,
            
             indeed
             you
             are
             none
             .
             The
             meaning
             of
             this
             place
             is
             expounded
             by
             Christ
             himself
             ,
             John
             10.
             35.
             
             
               They
               are
               called
               gods
               ,
               because
               the
               word
               of
               God
               came
               to
               them
               ,
            
             that
             is
             ,
             they
             had
             commission
             from
             God
             ;
             there
             came
             a
             commission
             from
             God
             to
             you
             ,
             it
             was
             but
             
               a
               delegate
               power
            
             ,
             therefore
             you
             are
             not
             to
             rule
             absolutely
             and
             simply
             ,
             but
             by
             commission
             ,
             for
             you
             have
             a
             superiour
             ,
             and
             God
             will
             have
             an
             account
             from
             you
             .
          
           
             5.
             
             And
             for
             abusing
             that
             commission
             ,
             
               you
               shall
               die
               like
               men
            
             ,
             there
             shall
             be
             no
             difference
             
             in
             your
             death
             from
             other
             ,
             but
             (
             he
             straitway
             correcteth
             himself
             )
             
               you
               shall
               fal
            
             
             
               like
               Princes
            
             ,
             you
             shall
             not
             die
             like
             ordinary
             men
             ,
             as
             it
             is
             in
             the
             book
             of
             Wisdom
             .
             
               potentes
               potenter
               punientur
            
             ,
             mighty
             men
             shall
             be
             mightily
             tormented
             .
          
           
             6.
             
             Lastly
             ,
             because
             they
             have
             sought
             themselves
             by
             this
             honour
             which
             God
             had
             
             bestowed
             upon
             them
             ,
             therefore
             God
             will
             arise
             and
             take
             his
             inheritance
             into
             his
             own
             hands
             ,
             (
             which
             they
             have
             neglected
             )
             and
             he
             will
             judge
             the
             earth
             himself
             ,
             as
             it
             is
             vets
             .
             8.
             which
             is
             more
             fully
             expressed
             by
             the
             Prophet
             
               〈◊〉
               ,
               they
               have
               〈◊〉
               the
               fat
               ,
               and
               clothed
               themselves
               with
               the
               wool
               ,
               they
               killed
               them
               that
               are
               fed
               ,
               but
               they
               themselves
               fed
               not
               the
               〈◊〉
               ,
            
             that
             is
             ,
             they
             have
             bin
             content
             to
             receive
             the
             honour
             ,
             
             but
             have
             not
             〈◊〉
             the
             duty
             ,
             
               God
               will
               arise
               and
               take
               his
               inheritance
               into
               his
               own
               hands
               :
            
             he
             willdischarge
             the
             duty
             himself
             .
          
           
             There
             are
             two
             questionss
             concerning
             obedience
             to
             superiour
             to
             be
             resolved
             ,
             before
             we
             enter
             upon
             the
             particular
             duties
             ,
             necessary
             for
             the
             right
             understanding
             of
             that
             which
             follows
             :
             because
             in
             the
             handling
             of
             those
             particulars
             we
             shall
             have
             occasion
             to
             treate
             of
             obedience
             .
          
           
             1.
             
             Whether
             inferiours
             owe
             any
             honour
             to
             one
             that
             is
             evil
             .
             The
             resolution
             of
             which
             must
             be
             affirmative
             ,
             according
             to
             that
             of
             the
             〈◊〉
             to
             the
             Romans
             ,
             where
             
             the
             Apostle
             reasoneth
             in
             the
             like
             case
             .
             
               That
               the
               unfaithfulnes
               of
               man
               cannot
               frustrate
               the
               promise
               of
               God
               :
            
             and
             so
             it
             must
             be
             said
             in
             this
             case
             ,
             that
             the
             wickednes
             of
             man
             cannot
             
             take
             away
             the
             commandment
             ,
             nor
             make
             voyd
             Gods
             ordinance
             .
             And
             Gods
             ordinance
             it
             is
             
               for
               the
               powers
               that
               be
               ,
               are
               ordained
               of
               God
            
             as
             the
             Apostle
             speaks
             .
             Therefore
             it
             is
             not
             the
             evil
             of
             the
             person
             that
             can
             make
             voyd
             his
             ordiuance
             .
          
           
           
             Now
             evill
             is
             taken
             two
             wayes
             ,
             it
             is
             either
             Culpae
             or
             
               Poenae
               of
               sin
               or
               punishment
            
             ,
             and
             so
             superiours
             may
             be
             evil
             in
             both
             respects
             ,
             and
             yet
             obedience
             is
             due
             .
          
           
             1.
             
             For
             the
             penal
             evil
             ;
             as
             when
             they
             are
             rough
             and
             froward
             .
             Saint
             Peter
             chargeth
             servants
             
               to
               be
               subject
               to
               〈◊〉
               masters
               ,
               not
               onely
               to
               them
               that
               are
               good
               ,
               but
               to
               the
               〈◊〉
               .
            
             
             We
             have
             an
             example
             of
             this
             in
             
               Hagar
               Sarahs
            
             maid
             .
             It
             is
             said
             ,
             that
             Sarah
             dealt
             
             hardly
             with
             her
             ,
             yet
             the
             Angel
             (
             meeting
             with
             her
             after
             she
             fled
             from
             her
             mistris
             for
             her
             hard
             usage
             )
             willed
             her
             to
             return
             to
             her
             mistris
             ,
             and
             submit
             her self
             to
             her
             .
             
             And
             as
             it
             was
             with
             her
             in
             a
             family
             ,
             so
             hath
             it
             been
             in
             the
             common-wealth
             ;
             for
             we
             see
             how
             roughly
             Saul
             used
             David
             ,
             and
             how
             he
             sought
             his
             life
             without
             cause
             ,
             yet
             he
             departed
             not
             from
             his
             obedience
             to
             him
             ,
             nor
             would
             offer
             him
             any
             violence
             ,
             when
             he
             had
             him
             at
             an
             advantage
             in
             the
             Cave
             ,
             
               his
               heart
               smote
               him
               for
               cutting
               the
               lap
               of
               his
               garment
               ,
            
             and
             as
             it
             is
             in
             Psalm
             120.
             8.
             
             
               He
               〈◊〉
               for
               peace
               when
               his
               enemies
            
             
             
               were
               for
               war.
            
             
          
           
             2.
             
             For
             the
             other
             of
             fault
             .
             As
             the
             froward
             and
             curst
             Magistrate
             is
             to
             be
             honoured
             ,
             
             so
             the
             wicked
             also
             ;
             for
             as
             it
             is
             God
             that
             in
             his
             wrath
             denieth
             us
             a
             Prince
             ,
             
             and
             as
             Hoseah
             saith
             ,
             they
             shall
             say
             ,
             
               we
               have
               no
               king
               ,
               because
               we
               feared
               not
               the
               Lord
               ,
               what
               should
               a
               king
               do
               unto
               us
               ,
            
             so
             it
             is
             he
             that
             
               in
               his
               anger
               giveth
               a
               king
               ,
            
             as
             he
             professeth
             by
             his
             prophet
             .
          
           
             And
             many
             times
             the
             fault
             is
             in
             the
             people
             if
             the
             king
             be
             bad
             ,
             It
             is
             for
             their
             
             sins
             that
             the
             hyppocrite
             raignes
             ,
             and
             the
             People
             are
             ensnared
             ,
             as
             Elihu
             in
             Job
             speaks
             :
             and
             therfore
             where
             people
             choose
             themselves
             kings
             or
             rulers
             ,
             rejecting
             the
             lawful
             governours
             ,
             to
             whom
             the
             government
             rightly
             belongs
             ;
             or
             looking
             at
             their
             own
             benefit
             ,
             or
             liberty
             ,
             rise
             against
             their
             lawful
             Princes
             ,
             and
             change
             the
             government
             ,
             not
             proceeding
             in
             the
             fear
             of
             God
             ,
             nor
             looking
             at
             his
             glory
             ,
             but
             at
             themselves
             ,
             God
             punishes
             people
             by
             those
             rulers
             they
             have
             set
             up
             .
          
           
             
               They
               have
               set
               up
               a
               king
               but
               not
               by
               me
               ,
               they
               have
               made
               Princes
               ,
               and
               I
               knew
               it
               not
               ,
            
             
             saith
             God
             by
             the
             Prophet
             .
             And
             as
             it
             is
             in
             the
             same
             chapter
             ,
             
               because
               Ephraim
               〈◊〉
               made
               many
               altars
               to
               〈◊〉
               ,
               altars
               shall
               be
               unto
               him
               to
               sin
               :
            
             so
             God
             saith
             concerning
             wicked
             rulers
             ,
             seeing
             people
             will
             have
             such
             ,
             God
             will
             plague
             them
             with
             the
             same
             ;
             people
             must
             therefore
             be
             subject
             to
             evil
             rulers
             ,
             because
             by
             their
             sinnes
             they
             have
             brought
             them
             upon
             themselves
             .
             And
             besides
             though
             they
             be
             evil
             yet
             as
             Solomon
             saith
             ,
             
               The
               heart
               ,
               of
               the
               king
               is
               in
               the
               hand
               of
               God
               ,
            
             who
             can
             guide
             it
             as
             he
             pleaseth
             ,
             
               as
               the
               river
               of
            
             
             waters
             ;
             and
             as
             he
             sometimes
             moves
             evil
             kings
             to
             make
             good
             decrees
             ,
             as
             Balthazar
             
             and
             Darius
             ,
             and
             so
             sometimes
             permitteth
             Sathan
             in
             somethings
             to
             prevail
             over
             a
             good
             king
             ,
             as
             over
             David
             when
             he
             numbered
             his
             people
             And
             as
             he
             may
             for
             a
             time
             leave
             a
             good
             Prince
             ,
             so
             from
             others
             sometimes
             he
             may
             quite
             take
             away
             for
             ever
             his
             good
             spirit
             ,
             and
             send
             an
             evil
             spirit
             as
             he
             did
             to
             Saul
             .
             So
             that
             it
             is
             all
             one
             with
             
             God
             ,
             to
             make
             an
             evil
             Prince
             good
             ,
             and
             to
             set
             an
             evil
             prince
             over
             the
             people
             at
             first
             .
             And
             though
             he
             set
             an
             evil
             king
             over
             the
             people
             ,
             yet
             as
             in
             the
             case
             of
             
               〈◊〉
               ,
               God
               hath
               given
               him
               the
               kingdomes
               ,
               and
               it
               was
               his
               will
               the
               nations
            
             
             
             
               should
               serve
               him
            
             .
             And
             the
             king
             of
             Assur
             is
             called
             the
             
               〈◊〉
               of
               Gods
               wrath
            
             ,
             as
             purposely
             
             sent
             by
             him
             to
             correct
             the
             people
             :
             and
             because
             it
             is
             his
             doing
             ,
             therefore
             the
             people
             are
             by
             the
             Prophet
             commanded
             to
             pray
             for
             Nebuchadnezzar
             ,
             under
             
             whom
             they
             were
             captives
             ,
             and
             to
             submit
             to
             him
             ,
             and
             obey
             him
             .
             So
             likewise
             in
             the
             new
             testament
             ,
             the
             Apostle
             willeth
             ,
             that
             prayers
             be
             made
             for
             governours
             ,
             
             though
             they
             were
             not
             Christians
             then
             ,
             and
             Saint
             Peter
             commandeth
             all
             men
             to
             honour
             
             the
             king
             which
             then
             was
             Nero
             ,
             to
             whom
             saint
             〈◊〉
             appealed
             from
             his
             deputy
             ,
             though
             he
             were
             one
             of
             the
             greatest
             tyrants
             that
             ever
             was
             .
          
           
             But
             this
             must
             be
             added
             out
             of
             Chrysostome
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             whatsoever
             honour
             we
             attribute
             to
             such
             evil
             Princes
             ,
             is
             not
             to
             them
             as
             men
             ;
             but
             to
             God
             himself
             ,
             and
             in
             reverence
             and
             obedience
             to
             his
             ordinance
             ,
             not
             barely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             the
             person
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             the
             vizard
             that
             God
             hath
             put
             upon
             him
             :
             or
             if
             to
             the
             person
             (
             as
             it
             cannot
             well
             be
             conceived
             otherwise
             ,
             for
             the
             person
             and
             office
             must
             not
             be
             severed
             )
             yet
             not
             to
             the
             person
             barely
             for
             it self
             ,
             but
             to
             such
             a
             person
             as
             it
             is
             vested
             and
             clothed
             with
             authority
             from
             God.
             
          
           
             We
             may
             see
             this
             in
             the
             case
             of
             Mordecai
             ,
             when
             Haman
             advised
             the
             king
             ,
             what
             should
             be
             done
             to
             the
             man
             whom
             the
             king
             would
             honour
             ,
             which
             was
             to
             
             put
             on
             the
             royal
             apparel
             .
             &c.
             upon
             him
             .
             It
             is
             plain
             ,
             that
             the
             honour
             done
             by
             the
             people
             to
             Mordocheus
             was
             in
             respect
             of
             the
             kings
             robes
             upon
             him
             ;
             and
             so
             are
             we
             
             to
             conceive
             of
             evil
             judges
             ,
             governours
             ,
             rulers
             ,
             and
             Princes
             ,
             that
             they
             weare
             but
             
               Gods
               robes
            
             ,
             and
             
               Gods
               crown
            
             ,
             for
             which
             onely
             we
             are
             to
             give
             honour
             to
             the
             person
             .
          
           
             The
             heathen
             embleme
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               An
               Asse
               loaden
               with
               the
               Image
               of
               the
               Goddesse
               Isis
               ,
            
             to
             which
             the
             people
             fell
             down
             and
             did
             reverence
             ;
             but
             the
             inscription
             was
             ,
             
               non
               tibi
            
             ,
             sed
             
               religioni
               ,
               not
               to
               the
               Asse
               ,
               but
               to
               the
               Goddesse
               .
            
             To
             this
             we
             may
             adde
             in
             thelast
             place
             ,
             that
             be
             a
             government
             never
             so
             bad
             ,
             yet
             it
             is
             far
             better
             then
             to
             have
             none
             at
             all
             :
             as
             ,
             Tyrannie
             is
             better
             then
             Anarchy
             ,
             where
             there
             is
             no
             ruler
             at
             all
             .
             And
             better
             it
             is
             to
             live
             under
             one
             Tyrant
             ,
             then
             under
             many
             ,
             under
             an
             Oligarchie
             then
             in
             Anarchy
             ;
             
             for
             thouhg
             as
             the
             prophet
             saith
             ,
             
               God
               gave
               his
               people
               a
               king
               in
               his
               anger
               ,
               yet
               he
               took
               him
               away
               ,
               and
               left
               them
               no
               head
               or
               ruler
               ,
            
             how
             ?
             
               in
               his
               wrath
               or
               fury
            
             ,
             which
             is
             the
             extremity
             of
             anger
             .
             The
             punishment
             is
             greater
             to
             that
             land
             ,
             where
             there
             is
             
               no
               king
            
             at
             all
             ,
             then
             where
             there
             is
             
               a
               bad
               one
            
             .
          
           
             The
             second
             question
             goes
             a
             degree
             further
             ,
             and
             that
             is
             ,
             
               〈◊〉
               malo
               ,
               in
               malo
            
             ,
             
             
               〈◊〉
               ad
               malum
               sit
               obediendum
               ,
               whether
               a
               man
               is
               to
               obey
               an
               evil
               man
               in
               an
               evil
               thing
               ,
               or
               whether
               a
               man
               oweth
               absolute
               obedience
               (
               as
               they
               call
               it
               )
               to
               an
               evil
               superiour
               ?
            
             The
             answer
             to
             this
             is
             negative
             ;
             for
             that
             which
             they
             call
             absolute
             obedience
             is
             due
             to
             to
             God
             onely
             .
             For
             the
             clearing
             of
             this
             point
             ,
             it
             is
             first
             to
             be
             considered
             ,
             whether
             he
             that
             commands
             be
             
               nobis
               Rex
            
             :
             for
             every
             one
             is
             not
             a
             Ruler
             :
             the
             robes
             qualifie
             him
             not
             so
             far
             ,
             but
             as
             he
             is
             our
             king
             ,
             and
             no
             farther
             ,
             then
             
               quatenus
               nobis
               imperat
               ,
               as
               he
               rules
               over
               us
               ,
            
             or
             hath
             right
             to
             command
             us
             .
          
           
             1.
             
             For
             the
             first
             entrance
             into
             this
             question
             ,
             we
             are
             to
             embrace
             the
             rule
             of
             the
             fathers
             .
             They
             say
             ,
             that
             
               lex
               charitatis
               the
               law
               of
               Ghrist
            
             did
             not
             abrogate
             
               legem
               〈◊〉
               the
               law
               of
               nature
               ,
            
             and
             therefore
             it
             is
             good
             reason
             ,
             that
             the
             law
             of
             nature
             ,
             upon
             which
             the
             authority
             of
             fathers
             and
             mothers
             is
             grounded
             ,
             should
             not
             weaken
             ;
             but
             strengthen
             the
             law
             of
             God.
             We
             cannot
             say
             ,
             when
             we
             do
             evil
             ,
             that
             the
             law
             of
             nature
             is
             the
             cause
             ,
             or
             that
             the
             law
             of
             nature
             which
             requires
             obedience
             to
             parents
             ,
             can
             warrant
             our
             disobedience
             to
             the
             law
             of
             God.
             
          
           
             2.
             
             The
             second
             thing
             is
             this
             .
             That
             because
             ,
             as
             we
             shewed
             before
             ,
             
               Princes
               are
               called
               Gods
            
             ,
             because
             the
             word
             of
             God
             came
             to
             them
             ,
             Joh.
             10
             35.
             〈◊〉
             their
             
             authority
             is
             not
             absolute
             ,
             but
             by
             commission
             ,
             as
             delegated
             from
             God
             ,
             and
             therefore
             in
             the
             Proverbs
             ,
             the
             wisdome
             of
             God
             ,
             which
             is
             the
             word
             of
             God
             (
             the
             second
             person
             in
             Trinity
             )
             saith
             ,
             
               per
               quod
               ,
               per
               me
               Reges
               regnant
               ,
               by
               me
               kings
               raigne
               :
            
             now
             
               id
               per
               quod
               res
               est
               ,
               that
               is
               the
               essence
               of
               it
            
             ;
             so
             every
             superiour
             hath
             somewhat
             that
             giveth
             the
             essence
             to
             him
             ,
             as
             he
             is
             a
             superiour
             ,
             and
             that
             is
             the
             word
             which
             gives
             him
             commission
             .
             Now
             as
             in
             the
             case
             of
             
               Saul
               ,
               Samuel
            
             tells
             him
             ,
             
               because
               thou
            
             
             
               hast
               rejected
               the
               word
               of
               the
               Lord
               ,
               the
               Lord
               hath
               rejected
               thee
               .
            
             When
             a
             Magistrate
             wholly
             casteth
             aside
             the
             word
             of
             God
             ,
             if
             it
             be
             cleere
             and
             evident
             ,
             that
             his
             command
             is
             contrary
             to
             his
             commission
             ,
             he
             ceaseth
             in
             that
             particular
             command
             to
             be
             our
             superiour
             ,
             〈◊〉
             his
             commission
             extends
             not
             to
             command
             against
             God
             :
             and
             therefore
             though
             in
             other
             things
             he
             must
             be
             obeyed
             still
             ,
             and
             his
             commission
             continues
             in
             force
             for
             other
             matters
             ,
             yet
             in
             that
             wherein
             he
             acts
             without
             or
             against
             his
             commission
             ,
             he
             must
             not
             be
             obeyed
             .
          
           
             Now
             for
             the
             better
             and
             more
             prospicuous
             handling
             of
             this
             ,
             we
             shall
             do
             well
             to
             take
             notice
             of
             the
             word
             in
             the
             original
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Shelabim
             ,
             which
             signifies
             degrees
             ,
             and
             in
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             order
             .
          
           
             3.
             
             In
             order
             there
             are
             two
             things
             :
             there
             is
             summum
             or
             〈◊〉
             ,
             the
             topp
             ,
             in
             respect
             of
             which
             all
             the
             rest
             are
             but
             as
             steps
             or
             stayers
             .
             So
             that
             step
             is
             better
             which
             is
             neereer
             to
             the
             top
             :
             and
             then
             there
             is
             a
             series
             a
             line
             coming
             down
             from
             the
             top
             ,
             wherein
             every
             one
             is
             placed
             in
             their
             〈◊〉
             order
             or
             rank
             ,
             according
             to
             their
             calling
             ,
             as
             on
             several
             steps
             or
             stayers
             ,
             one
             under
             another
             ,
             God
             being
             the
             highest
             ,
             and
             on
             the
             next
             step
             under
             him
             kings
             and
             Princes
             ,
             and
             so
             others
             in
             their
             order
             ;
             and
             in
             this
             series
             there
             are
             bounds
             to
             limit
             all
             persons
             ,
             beyond
             which
             if
             they
             exceed
             ,
             they
             transgresse
             .
             (
             For
             God
             onely
             is
             without
             bounds
             being
             infinite
             and
             superiour
             to
             all
             .
             )
             Now
             these
             may
             be
             referred
             to
             two
             .
          
           
             1.
             
             When
             a
             mangoeth
             aside
             from
             that
             
               summum
               principium
            
             ,
             the
             top
             ,
             and
             that
             is
             ,
             when
             he
             doth
             accedere
             or
             
               recedere
               ,
               go
               〈◊〉
               neerer
               to
               it
               ,
               or
               down
               further
               from
               it
               ,
            
             then
             his
             rank
             ,
             then
             he
             breaks
             the
             〈◊〉
             or
             order
             ,
             and
             exceeds
             his
             limits
             ,
             in
             which
             respect
             we
             are
             still
             to
             keep
             our
             station
             ,
             and
             rest
             in
             our
             places
             ,
             and
             so
             we
             shal
             
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               such
               as
               keep
               order
            
             ,
             though
             the
             Superiour
             do
             not
             .
          
           
             2.
             
             Because
             every
             step
             hath
             a
             certain
             breadth
             or
             latitude
             ,
             set
             and
             lmited
             by
             bounds
             on
             both
             sides
             ,
             then
             he
             transcends
             the
             nature
             of
             a
             Superiour
             ,
             that
             prescribes
             any
             thing
             beyond
             those
             bounds
             :
             as
             if
             the
             Prince
             of
             this
             land
             shall
             command
             any
             thing
             to
             be
             done
             in
             those
             countreys
             ,
             where
             he
             hath
             nothing
             to
             do
             .
             Or
             if
             I
             be
             bound
             to
             obey
             a
             man
             ,
             whose
             power
             is
             onely
             in
             spiritual
             things
             ,
             I
             am
             not
             by
             the
             same
             reason
             to
             obey
             him
             in
             temporals
             ,
             whereof
             he
             hath
             no
             cognizance
             ,
             he
             is
             not
             to
             command
             out
             of
             his
             series
             ,
             he
             must
             not
             
               recedere
               a
               principio
            
             .
             But
             if
             a
             king
             or
             ruler
             observe
             these
             two
             points
             of
             order
             ,
             that
             he
             do
             not
             leave
             his
             series
             ,
             nor
             
               recedere
               a
               principio
            
             ,
             we
             are
             absolutely
             to
             obey
             him
             .
          
           
             It
             is
             said
             in
             the
             Gospel
             .
             
               No
               man
               can
               serve
               two
               masters
               ,
               God
               and
               Mammon
            
             ;
             because
             
             their
             commands
             are
             contrary
             ;
             but
             the
             case
             here
             may
             be
             thus
             reconciled
             ,
             
               Dominus
               &
               servus
               ,
               God
               and
               the
               Prince
               his
               minister
               ,
            
             are
             but
             one
             Agent
             ;
             because
             there
             is
             a
             subordination
             .
             In
             this
             case
             there
             is
             but
             
               one
               master
            
             ,
             till
             the
             Prince
             break
             the
             order
             himself
             ,
             and
             be
             a
             master
             against
             order
             ,
             and
             
               do
               erigere
               altare
               contra
               altare
               ,
               erect
               one
               altar
               against
               another
               .
            
             For
             it
             is
             in
             order
             as
             it
             is
             in
             nature
             .
             The
             Prince
             is
             the
             chief
             mover
             and
             Commander
             ,
             others
             command
             under
             him
             .
             Now
             in
             nature
             heavy
             things
             descend
             :
             and
             if
             on
             any
             occasion
             
               ad
               conservationem
               universi
            
             ,
             they
             do
             break
             their
             natural
             course
             and
             ascend
             ,
             this
             is
             out
             of
             order
             ,
             yet
             is
             requisite
             for
             a
             greater
             good
             of
             the
             universe
             .
             So
             is
             it
             in
             matters
             of
             the
             Commonwealth
             .
             If
             the
             inferiour
             Magistrate
             command
             one
             thing
             ,
             I
             must
             not
             obey
             him
             ,
             if
             a
             superiour
             Magistrate
             command
             another
             ,
             for
             a
             greater
             good
             of
             the
             whole
             land
             .
             Some
             are
             of
             more
             honourable
             estate
             then
             other
             ,
             and
             the
             higher
             place
             any
             one
             hath
             ,
             the
             more
             honour
             he
             hath
             ,
             and
             in
             that
             respect
             the
             greater
             duty
             belongs
             to
             him
             .
             Festus
             was
             honourable
             ,
             yet
             
               Nero
               more
               honourable
            
             ,
             and
             if
             
               S.
               Paul
            
             
             fear
             that
             Festus
             will
             break
             order
             ,
             he
             will
             appeal
             to
             Nero.
             And
             we
             see
             ,
             if
             a
             man
             be
             before
             a
             Judge
             of
             an
             inferiour
             place
             of
             judicature
             ,
             he
             is
             free
             from
             him
             ,
             if
             a
             〈◊〉
             
             come
             from
             a
             superiour
             Judge
             to
             take
             the
             matter
             into
             his
             hands
             .
             And
             so
             when
             the
             first
             mover
             of
             all
             ,
             God
             ,
             and
             his
             word
             or
             command
             cometh
             ,
             it
             gives
             a
             supersedeas
             to
             all
             other
             commands
             ,
             and
             appeal
             is
             to
             be
             made
             to
             him
             .
          
           
             Our
             Saviour
             in
             another
             place
             saith
             ,
             
               Be
               not
               afraid
               of
               them
               that
               kill
               the
               body
               .
            
             In
             
             which
             place
             it
             is
             plain
             ,
             that
             his
             meaning
             is
             ,
             that
             though
             we
             should
             not
             break
             off
             our
             obedience
             from
             those
             that
             have
             that
             power
             ,
             as
             long
             they
             keep
             within
             their
             series
             ,
             yet
             if
             once
             they
             break
             order
             ,
             then
             
               fear
               them
               not
               ,
               but
               him
               that
               after
               the
               body
               is
               killed
               ,
               hath
               power
               to
               cast
               the
               body
               into
               hell
               ,
            
             which
             is
             God
             ;
             otherwise
             the
             caveat
             were
             needlesse
             .
             And
             the
             conclusion
             in
             this
             point
             is
             ,
             to
             say
             with
             
               S.
               Peter
            
             and
             
               S.
               John
            
             ,
             when
             the
             Priests
             commanded
             them
             to
             preach
             no
             more
             in
             the
             name
             of
             Jesus
             ,
             
               Whether
               it
               be
               right
               in
               the
            
             
             
               sight
               of
               God
               ,
               to
               hearken
               to
               you
               more
               then
               unto
               God
               ,
               judge
               ye
               .
            
             And
             when
             they
             would
             not
             take
             this
             for
             an
             answer
             ,
             but
             urged
             them
             as
             before
             ,
             they
             plainly
             told
             them
             ,
             
             
               Deo
               potius
               〈◊〉
               hominibus
               ,
               we
               ought
               to
               obey
               God
               rather
               then
               men
               .
            
          
           
             The
             reason
             of
             this
             standeth
             thus
             .
             God
             hath
             taken
             order
             for
             the
             inaugurating
             of
             every
             son
             of
             his
             ,
             into
             his
             politia
             or
             government
             ;
             for
             our
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               our
               conversation
               must
               be
               in
               heaven
            
             ;
             as
             the
             Apostle
             speaks
             :
             and
             in
             another
             place
             ,
             
               we
               should
            
             
             
               be
               fellow
               Citizens
               withthe
               saints
            
             .
             A
             childe
             is
             no
             sooner
             born
             ,
             
               but
               fertur
               ad
               baptismum
            
             ,
             
             
               he
               is
               carried
               to
               baptism
            
             ,
             so
             that
             he
             is
             no
             sooner
             in
             the
             world
             ,
             but
             he
             is
             presently
             sent
             out
             again
             :
             for
             there
             he
             renounceth
             the
             world
             ,
             and
             giveth
             it
             over
             ,
             and
             consequently
             he
             is
             to
             receive
             his
             laws
             from
             heaven
             ,
             his
             
               first
               oath
            
             being
             
               sacramentum
               militare
               ,
               to
               fight
               against
               the
               world
               ,
               flesh
               and
               Devil
               .
            
             And
             in
             this
             respect
             it
             is
             ,
             that
             men
             cannot
             recede
             or
             go
             backward
             from
             their
             first
             vow
             .
          
           
             If
             therefore
             a
             superiour
             command
             
               extra
               seriem
               suam
               ,
               out
               of
               his
               order
               .
            
             we
             must
             remember
             our
             first
             vow
             ,
             and
             disobey
             him
             ;
             but
             in
             regard
             of
             that
             which
             hath
             been
             said
             ,
             that
             God
             and
             he
             are
             but
             one
             Agent
             ,
             in
             whatsoever
             lawfully
             he
             commands
             ,
             we
             must
             give
             him
             chief
             and
             especial
             honour
             and
             obedience
             .
             Let
             him
             command
             out
             of
             his
             line
             ,
             then
             God
             and
             he
             are
             two
             Masters
             :
             and
             God
             of
             the
             two
             is
             to
             be
             preferred
             .
          
           
             We
             have
             examples
             in
             this
             kinde
             .
             For
             the
             first
             Commandment
             which
             requires
             the
             love
             of
             God
             before
             and
             above
             all
             others
             ,
             if
             father
             or
             mother
             ,
             or
             any
             superiour
             command
             any
             thing
             contrary
             to
             our
             love
             we
             owe
             to
             God
             ,
             we
             are
             not
             to
             obey
             ;
             for
             our
             Saviour
             saith
             ,
             
               He
               that
               cometh
               to
               me
               ,
               and
               hateth
               not
               father
               and
               mother
               ,
               is
               not
               worthy
               of
               me
               .
            
             He
             expounds
             himselfe
             elsewhere
             by
             plusquam
             
             
             
               me
               ;
               he
               that
               〈◊〉
               father
               or
               mother
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               above
               me
               ,
               &c.
            
             they
             are
             to
             be
             loved
             ,
             but
             
             lesse
             then
             Christ
             ;
             for
             as
             
               〈◊〉
               〈◊〉
               ,
               a
               lesser
               evil
               ,
            
             is
             called
             good
             in
             respect
             of
             a
             greater
             ,
             so
             
               minor
               dilectio
               ,
               a
               lesser
               love
               ,
            
             is
             called
             hatred
             ,
             in
             respect
             of
             
               major
               dilectio
               ,
               a
               greater
               love
               :
            
             for
             
               bonum
               quod
               impedit
               majus
               bonum
               ,
               in
               〈◊〉
               minus
               est
               diligendum
               ,
               that
               good
               which
               hinders
               a
               greater
               good
               ,
               is
               lesse
               to
               be
               loved
               :
            
             and
             so
             is
             superiours
             prove
             a
             hindrance
             to
             keep
             us
             from
             God
             ,
             our
             love
             to
             them
             must
             give
             place
             to
             our
             love
             to
             God.
             
          
           
             2.
             
             For
             the
             second
             Commandment
             .
             God
             the
             great
             superiour
             took
             order
             ,
             men
             
             should
             not
             bow
             to
             any
             image
             :
             Nebuchadonozor
             a
             superiour
             ,
             a
             Prince
             ,
             commandeth
             the
             contrary
             ,
             and
             his
             command
             is
             out
             of
             order
             ,
             for
             he
             commanded
             that
             every
             man
             should
             fall
             down
             before
             the
             golden
             image
             ,
             at
             the
             sound
             of
             the
             trumpet
             .
             There
             was
             a
             disobedience
             to
             his
             command
             ,
             which
             was
             no
             disobedience
             at
             all
             ;
             for
             disobedience
             
             is
             not
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               order
            
             ,
             when
             things
             are
             commanded
             in
             order
             ;
             and
             Nebuchaednezzar
             had
             transgressed
             that
             order
             .
             Darius
             also
             signed
             a
             decree
             out
             of
             order
             .
             For
             God
             commands
             that
             prayer
             should
             be
             made
             to
             him
             ,
             and
             Darius
             commands
             ,
             that
             no
             prayer
             be
             made
             to
             God
             for
             thirty
             dayes
             space
             .
             Daniel
             (
             contrary
             to
             the
             kings
             decree
             )
             prayeth
             to
             God
             :
             the
             king
             brake
             order
             ,
             and
             Daniel
             did
             not
             .
             This
             was
             not
             disobedience
             in
             Daniel
             ,
             but
             obedience
             to
             the
             second
             commandment
             ,
             the
             disobedience
             was
             in
             Darius
             .
          
           
             3.
             
             In
             the
             case
             of
             the
             third
             Commandment
             .
             The
             Gibeonites
             obtain
             (
             though
             craftily
             )
             
             a
             league
             with
             Joshua
             ,
             confirmed
             by
             solemn
             oath
             ,
             and
             he
             and
             the
             Israelites
             preferred
             the
             religion
             of
             their
             oath
             ,
             before
             their
             oversight
             ,
             to
             the
             time
             of
             Saul
             ,
             who
             made
             the
             Israelites
             to
             break
             it
             ;
             but
             this
             was
             unlawful
             ,
             and
             irregular
             obedience
             ,
             and
             therefore
             the
             people
             were
             punished
             for
             breaking
             this
             order
             with
             three
             yeers
             〈◊〉
             ,
             and
             seven
             
             of
             Sauls
             sons
             were
             put
             to
             death
             for
             it
             .
          
           
             4.
             
             For
             the
             fourth
             Commandment
             .
             God
             commanded
             the
             Jews
             
               to
               sanctifie
               the
            
             
             
               sabbath
               .
               Antiochus
            
             commandeth
             the
             prophaning
             of
             it
             .
             〈◊〉
             and
             others
             disobey
             
             his
             command
             and
             prospered
             ,
             but
             Antiochus
             died
             miserably
             .
             So
             God
             gives
             command
             
             for
             honour
             and
             maintenance
             of
             the
             Priests
             ,
             Ahab
             commandeth
             them
             to
             be
             slain
             :
             but
             Obadiah
             obeyeth
             him
             not
             ,
             but
             hid
             them
             in
             caves
             by
             fifty
             and
             fifty
             ,
             and
             he
             thought
             
             himself
             not
             disobedient
             .
          
           
             5.
             
             This
             fifth
             Commandment
             enjoyns
             honouring
             of
             father
             and
             mother
             ,
             yet
             we
             see
             ,
             because
             Maacha
             mother
             of
             Asa
             had
             gone
             out
             of
             her
             order
             ,
             usurping
             the
             crown
             ,
             which
             of
             right
             did
             not
             belong
             to
             her
             ,
             he
             ,
             taking
             occasion
             from
             her
             idolatry
             ,
             deposed
             
             her
             from
             her
             dignity
             ,
             without
             disobedience
             to
             this
             Commandment
             ,
             .
             The
             Scribes
             and
             Pharisees
             (
             notwithstanding
             this
             Commandment
             )
             go
             out
             of
             order
             ,
             and
             say
             ,
             that
             though
             a
             man
             honour
             not
             father
             or
             mother
             ,
             
               if
               he
               offer
               to
               the
               Corban
               ,
               he
               shall
               be
               excused
               :
            
             
             but
             our
             Saviour
             condemns
             their
             breach
             of
             Gods
             law
             herein
             .
          
           
             6.
             
             In
             the
             sixth
             Commandment
             God
             saith
             ,
             
               Thou
               shal
               s
               not
               kill
            
             .
             The
             〈◊〉
             of
             Egypt
             
             commands
             the
             
               midwives
               to
               kill
            
             .
             They
             disobey
             and
             are
             rewarded
             by
             God.
             〈◊〉
             commands
             
             the
             people
             
               to
               cast
               their
               males
               into
               the
               river
               ,
            
             but
             Moses
             parents
             keep
             him
             by
             
             faith
             ,
             and
             hid
             him
             three
             moneths
             ,
             and
             were
             rewarded
             for
             it
             .
             And
             Saul
             commanded
             
             his
             servants
             to
             kill
             the
             Priests
             ,
             but
             they
             refused
             ,
             and
             their
             refusal
             justified
             .
             Here
             the
             
             Superiours
             went
             out
             of
             the
             line
             ,
             and
             therefore
             no
             obedience
             due
             to
             them
             in
             these
             particulars
             .
          
           
             But
             on
             the
             other
             side
             in
             obeying
             them
             out
             of
             order
             ;
             we
             see
             that
             〈◊〉
             is
             condemned
             
             for
             〈◊〉
             Vriah
             in
             the
             front
             of
             the
             battel
             to
             be
             〈◊〉
             ,
             though
             it
             were
             upon
             the
             receipt
             of
             King
             Davids
             letters
             .
             So
             are
             the
             souldiers
             for
             putting
             the
             children
             to
             death
             at
             Herods
             command
             .
             And
             the
             minister
             of
             Ananias
             for
             smiting
             
               S.
               Paul
            
             contrary
             
             to
             justice
             at
             the
             command
             of
             Ananias
             .
             
          
           
             7.
             
             To
             the
             seventh
             Commandment
             .
             David
             having
             gotten
             〈◊〉
             with
             childe
             ,
             
             commanded
             Vriah
             to
             have
             gone
             to
             her
             ,
             that
             he
             might
             have
             been
             thought
             to
             be
             father
             
             of
             the
             childe
             ,
             but
             he
             would
             not
             obey
             .
             On
             the
             contrary
             ,
             Absalom
             went
             in
             to
             the
             Concubines
             of
             David
             .
          
           
             8.
             
             In
             the
             case
             of
             the
             eigth
             ;
             we
             see
             no
             blame
             or
             imputation
             laid
             upon
             Naboth
             for
             
             denying
             his
             vineyard
             to
             〈◊〉
             :
             but
             〈◊〉
             is
             threatned
             by
             Eliah
             the
             Prophet
             .
          
           
             9.
             
             In
             the
             ninth
             it
             is
             plainly
             recorded
             to
             posterity
             for
             a
             grievous
             sin
             in
             the
             Elders
             and
             Nobles
             that
             obeyed
             〈◊〉
             in
             〈◊〉
             case
             ,
             in
             bearing
             false
             witnesse
             ,
             or
             procuring
             
             some
             to
             do
             it
             against
             him
             .
             And
             in
             those
             that
             at
             the
             command
             of
             the
             high
             Priest
             bare
             
             false
             witnesse
             against
             our
             Saviour
             .
          
           
           
             We
             will
             add
             one
             example
             more
             .
             We
             see
             may
             the
             practise
             of
             〈◊〉
             God
             before
             Parents
             in
             our
             Saviour
             ,
             who
             most
             perfectly
             fulfilled
             the
             Law.
             And
             that
             in
             two
             answers
             
             of
             his
             .
             The
             first
             to
             father
             and
             mother
             ,
             when
             his
             mother
             at
             her
             return
             finding
             him
             ,
             in
             a
             manner
             reprehended
             him
             ,
             saying
             ,
             
               Why
               hast
               thou
               so
               〈◊〉
               with
               us
               ?
            
             His
             answer
             was
             ,
             
               Wote
               you
               not
               that
               I
               must
               be
               about
               my
               fathers
               businesse
               ?
            
             not
             meaning
             〈◊〉
             ,
             but
             Gods
             :
             he
             was
             to
             prefer
             his
             first
             ,
             and
             then
             theirs
             .
             
               Vbi
               〈◊〉
               impediunt
               ,
               ibi
               conveniens
               est
               ,
               sed
               quando
               impediunt
               ,
               cave
               ne
               ,
               &c.
               when
               our
               earthly
               fathers
               and
               governours
               be
               not
               our
               hindrance
               in
               executing
               Gods
               commands
               ,
               then
               it
               is
               but
               meet
               and
               convenient
               to
               do
               theirs
               :
               but
               when
               they
               shall
               hinder
               us
               from
               doing
               them
               ,
               take
               heed
               how
               you
               neglect
               one
               to
               do
               the
               other
               .
               In
               this
               case
               obedience
               is
               disobedience
               .
            
          
           
             His
             second
             answer
             was
             to
             his
             mother
             alone
             ,
             when
             he
             being
             with
             her
             at
             a
             marriage
             ,
             
             and
             she
             telling
             him
             there
             wanted
             wine
             ,
             answered
             ,
             
               Woman
               what
               have
               I
               to
               do
               with
               thee
               ?
            
             which
             as
             
               S.
               Augustine
            
             saith
             ,
             at
             the
             first
             sight
             may
             seem
             to
             be
             harsh
             ;
             but
             making
             this
             objection
             to
             himself
             ,
             
               〈◊〉
               venerat
               ad
               nuptias
               〈◊〉
               doceret
               matres
               contemnere
               ?
               Did
               our
               Saviour
               come
               to
               the
               wedding
               to
               teach
               children
               to
               despise
               their
               mothers
               ?
            
             He
             answers
             himself
             by
             another
             question
             .
             What
             did
             Christ
             take
             of
             his
             mother
             Marie
             ?
             wherein
             was
             he
             〈◊〉
             to
             her
             ?
             he
             took
             from
             her
             his
             flesh
             ,
             and
             she
             would
             have
             him
             do
             a
             miracle
             ;
             could
             he
             have
             wrought
             a
             miracle
             by
             his
             humane
             nature
             ?
             No
             ,
             but
             as
             he
             addeth
             ,
             
               Miraculum
               facturus
               non
               〈◊〉
               〈◊〉
               secundum
               infirmitatem
               〈◊〉
               ,
               sed
               secundum
               majestatem
               divinam
               ,
               being
               to
               work
               a
               miracle
               ,
               he
               could
               not
               do
               it
               according
               to
               the
               infirmity
               of
               his
               humane
               nature
               ,
               but
               according
               to
               his
               divine
               majestie
               ,
               and
               that
               was
               out
               of
               her
               latitude
               .
            
             And
             therefore
             goeth
             on
             ,
             
               quod
               in
               me
               tu
               genuisti
               non
               potest
               facere
               〈◊〉
               ,
               a
               miracle
               could
               not
               be
               done
               by
               vertue
               of
               any
               thing
               I
               had
               from
               thee
               :
            
             yet
             afterwards
             when
             he
             suffered
             on
             the
             crosse
             ,
             he
             acknowledged
             her
             to
             be
             his
             mother
             ,
             as
             he
             was
             man
             ,
             and
             so
             provides
             for
             her
             .
          
           
             To
             conclude
             this
             point
             out
             of
             that
             which
             hath
             been
             said
             ,
             
               We
               must
               submit
            
             
             
               to
               our
               Superious
            
             ,
             as
             S.
             Peter
             saith
             ,
             how
             ?
             for
             the
             Lords
             sake
             :
             and
             
               in
               that
               which
               is
               right
               and
               just
               .
            
             We
             must
             not
             prefer
             our
             honour
             or
             duty
             to
             them
             ,
             before
             religion
             
             to
             God.
             
               S.
               〈◊〉
            
             saith
             (
             upon
             the
             words
             of
             our
             Saviour
             )
             
               He
               that
               loveth
               father
            
             
             
               or
               mother
               more
               then
               me
               ,
               is
               not
               worthy
               of
               me
               .
               Ne
               quis
               〈◊〉
               Religioni
               〈◊〉
               ,
               &c.
               lest
               any
               man
               should
               prefer
               love
               before
               religion
               ,
               Christ
               addeth
               ,
               He
               that
               loveth
               father
               ,
               &c.
               
            
             Order
             is
             necessary
             in
             all
             our
             affections
             .
             After
             God
             ,
             love
             thy
             father
             ,
             thy
             mother
             ,
             thy
             children
             .
             But
             if
             there
             comes
             a
             necessity
             that
             the
             love
             of
             parents
             or
             children
             come
             in
             competition
             with
             the
             love
             God
             ,
             and
             both
             cannot
             be
             observed
             ,
             we
             are
             to
             prefer
             the
             love
             of
             God
             before
             the
             rest
             :
             and
             concludes
             ,
             
               Honorandus
               generator
               ,
               sed
               praeponendus
               Creator
               ,
               our
               parents
               are
               to
               be
               honoured
               ,
               but
               our
               Creator
               is
               to
               be
               preferred
               ,
               &c.
               
            
          
           
             But
             withall
             ,
             lest
             we
             go
             too
             far
             on
             the
             one
             side
             ,
             it
             is
             very
             necessary
             that
             we
             search
             not
             too
             narrowly
             ,
             or
             inquire
             too
             precisely
             into
             the
             commands
             of
             our
             Superiours
             ,
             but
             
             rather
             ,
             if
             it
             be
             in
             our
             power
             ,
             obey
             .
             We
             see
             〈◊〉
             being
             commanded
             by
             the
             King
             to
             number
             the
             people
             disliked
             it
             at
             the
             first
             ,
             as
             seeing
             no
             reason
             to
             do
             it
             ,
             yet
             because
             it
             was
             a
             thing
             indifferent
             ,
             he
             did
             it
             .
             And
             in
             doubtful
             matters
             or
             indifferent
             this
             is
             the
             rule
             ,
             rather
             to
             obey
             then
             oppose
             .
          
           
             Again
             in
             matters
             unjustly
             commanded
             ,
             if
             they
             be
             not
             expressely
             against
             the
             will
             of
             God
             ,
             there
             may
             be
             a
             just
             obedience
             .
             We
             see
             it
             in
             our
             Saviours
             own
             case
             .
             The
             tribute
             gatherers
             demand
             tribute
             of
             him
             ,
             though
             of
             the
             linage
             of
             David
             ,
             and
             in
             that
             respect
             exempted
             .
             He
             asketh
             
               Peter
               ,
               Do
               they
               use
               to
               receive
               tribute
               of
               strangers
               ,
               or
               of
               their
               own
               children
               ?
            
             when
             Peter
             had
             answered
             him
             ,
             
               that
               they
               used
               to
               receive
               it
               of
            
             
             strangers
             ,
             Christ
             replyed
             ,
             
               then
               are
               we
               free
               :
               but
               lest
               we
               offend
               them
               ,
               go
               and
               cast
               thy
               angle
               ,
               &c.
               and
               pay
               for
               thee
               and
               me
               .
            
             So
             when
             men
             will
             take
             from
             us
             ,
             it
             is
             better
             to
             yield
             ,
             and
             to
             redeem
             our
             peace
             (
             as
             he
             did
             )
             with
             yielding
             just
             obedience
             to
             an
             unjust
             command
             ,
             
               Vt
               illum
               reum
               faciat
            
             (
             saith
             
               S.
               Augustine
            
             )
             
               iniquitas
               imperandi
               ,
               me
               〈◊〉
               〈◊〉
               〈◊〉
               parendi
               ;
               my
               readinesse
               to
               obey
               ,
               makes
               me
               innocent
               ,
               when
               his
               〈◊〉
               comands
               make
               him
               guilty
               .
            
          
           
             Concerning
             this
             point
             of
             obedience
             to
             superiours
             ,
             the
             resolution
             of
             all
             Casuists
             and
             
             other
             Divines
             is
             ,
             That
             as
             absolute
             obedience
             is
             due
             to
             God
             alone
             in
             all
             things
             without
             
             exception
             ,
             because
             his
             will
             is
             the
             rule
             of
             what
             is
             just
             ,
             so
             to
             other
             Superiours
             ,
             obedience
             is
             due
             in
             all
             things
             ,
             which
             are
             not
             evidently
             contrary
             to
             the
             Command
             of
             a
             higher
             power
             ,
             
             or
             evidently
             without
             the
             limits
             and
             bounds
             of
             their
             authority
             .
             Thus
             Thom.
             2.
             2.
             q.
             104
             ,
             a
             ,
             5.
             
             
               Cajet
               .
               ibid.
            
             The
             Summists
             
               in
               verb.
               Obedientia
               .
               Cessius
               de
               justitia
               &
               jure
               lib.
               2.
               cap.
               6.
               dub
               .
               4
               ,
               5
               ,
               6.
               
               Valent.
               2.
               2.
               disput
               .
               7.
               q.
               3.
               p.
               2
               ,
               &c.
            
             whence
             it
             follows
             ,
             that
             the
             highest
             power
             under
             God
             being
             in
             Kings
             and
             Princes
             ,
             therefore
             Obedience
             is
             due
             to
             them
             in
             all
             things
             which
             are
             not
             evidently
             forbidden
             by
             God.
             So
             that
             Subjects
             are
             not
             to
             busie
             themselves
             about
             the
             thing
             commanded
             ,
             to
             know
             particular
             reasons
             for
             the
             lawfulnesse
             ,
             but
             ,
             if
             after
             
               moral
               diligence
            
             fit
             to
             be
             used
             in
             all
             actions
             of
             weight
             ,
             it
             appear
             not
             unlawful
             or
             forbidden
             by
             God
             ,
             they
             ought
             to
             obey
             ;
             and
             the
             reason
             is
             evident
             ;
             because
             the
             Superiour
             hath
             his
             commission
             from
             God
             ,
             and
             so
             his
             commands
             are
             to
             be
             looked
             upon
             as
             proceeding
             from
             God
             whose
             Deputy
             he
             is
             ;
             and
             therefore
             they
             are
             sufficient
             ground
             and
             warrant
             for
             our
             obedience
             (
             God
             having
             commanded
             us
             ,
             so
             frequently
             in
             Scripture
             to
             obey
             our
             King
             )
             unlesse
             it
             appear
             cleerly
             that
             he
             exceeds
             his
             commission
             ,
             and
             that
             his
             commands
             
             are
             crosse
             to
             the
             immediate
             commands
             of
             God.
             
             
          
           
             I
             say
             cleerly
             and
             evidently
             ,
             because
             in
             things
             doubtful
             we
             ought
             to
             obey
             (
             the
             command
             of
             a
             superiour
             being
             a
             determining
             of
             the
             doubt
             )
             for
             though
             its
             true
             that
             no
             man
             ought
             to
             do
             any
             thing
             with
             a
             doubting
             conscience
             ,
             
               for
               whatsoever
               is
               not
               of
               faith
               is
               sin
               ,
               Rom.
               14.
            
             yet
             the
             Command
             of
             a
             Superiour
             is
             sufficient
             cause
             to
             remove
             the
             doubt
             ,
             he
             being
             Gods
             deputy
             to
             resolve
             us
             in
             doubtful
             cases
             ,
             so
             that
             his
             command
             is
             a
             resolving
             of
             the
             doubt
             ,
             after
             which
             we
             ought
             no
             longer
             to
             doubt
             .
             For
             as
             S.
             Bern.
             saith
             ,
             
               Ipsum
               quem
               pro
               Deo
               habemus
               ,
               
               in
               omnibus
               quae
               non
               sunt
               aperte
               contra
               Deum
               ,
               tanquam
               Deum
               audire
               debemus
               :
               Him
               who
               is
               in
               Gods
               stead
               to
               us
               ,
               we
               ought
               in
               all
               things
               which
               are
               not
               plainly
               against
               God
               ,
               to
               obey
               as
               God
               himself
               .
            
             And
             S.
             Augustine
             saith
             ,
             that
             a
             man
             may
             justly
             obey
             an
             unjust
             Prince
             commanding
             a
             thing
             doubtful
             ,
             (
             he
             instances
             in
             war
             )
             
               si
               quod
               jubetur
               vel
               non
               esse
               contra
               praeceptum
               certum
               sit
               ,
               vel
               utrum
               sit
               ,
               certum
               non
               est
               ,
               if
               either
               it
               be
               certain
               that
               his
               command
               doth
               not
               crosse
               any
               command
               of
               God
               ,
               or
               uncertain
               that
               it
               doth
               .
            
             For
             herein
             we
             more
             certainly
             obey
             God
             himself
             ,
             when
             we
             obey
             the
             certain
             commands
             of
             his
             Deputy
             ,
             whereas
             ,
             obeying
             a
             doubtful
             command
             of
             God
             ,
             we
             certainly
             disobey
             his
             Deputy
             ,
             and
             by
             consequent
             God
             himself
             ;
             and
             therefore
             according
             to
             that
             rule
             ,
             
               in
               dubiis
               pars
               tutior
               eligenda
               est
               ,
               in
               doubtful
               things
               its
               best
               to
               go
               the
               safest
               way
               .
            
             It
             s
             more
             safe
             to
             obey
             then
             disobey
             ,
             for
             it
             is
             certain
             ,
             the
             thing
             is
             commanded
             by
             Gods
             Deputie
             ,
             and
             uncertain
             that
             God
             hath
             forbidden
             it
             (
             as
             is
             supposed
             in
             all
             doubtful
             cases
             )
             and
             so
             by
             disobeying
             we
             run
             into
             a
             certain
             sin
             of
             disobedience
             to
             God
             in
             his
             Deputy
             ,
             to
             avoid
             an
             uncertain
             sin
             against
             God
             immediately
             .
          
           
             Besides
             ,
             
               in
               dubiis
               melior
               est
               conditio
               possidentis
               ,
               possession
               is
               a
               good
               plea
               when
               the
               case
               is
               doubtful
               ,
            
             and
             therefore
             the
             superiour
             being
             in
             possession
             of
             his
             authority
             ought
             to
             be
             obyed
             ,
             in
             what
             he
             commands
             ,
             though
             it
             seem
             doubtful
             to
             us
             ;
             for
             
               Quisque
               praesumitur
               esse
               bonus
               ,
               donec
               constet
               de
               contrario
               ,
               and
               so
               the
               commands
               of
               superiours
               must
               be
               presumed
               to
               be
               lawful
               ,
               till
               the
               contrary
               plainly
               appear
               :
               he
               that
               is
               not
               against
               us
               ,
               is
               for
               us
               ,
               Luke
               9.
               10.
               
            
             So
             that
             they
             take
             a
             wrong
             course
             and
             perplex
             their
             consciences
             that
             say
             ,
             this
             is
             unlawful
             ,
             for
             where
             is
             it
             commanded
             in
             Scripture
             ;
             when
             as
             they
             ought
             to
             say
             ,
             this
             is
             lawful
             being
             commanded
             by
             my
             superiour
             ,
             for
             where
             is
             it
             forbidden
             in
             Scripture
             .
             For
             though
             the
             command
             of
             a
             Superiour
             cannot
             make
             that
             lawful
             in
             it self
             ,
             which
             is
             forbidden
             by
             God
             ,
             yet
             it
             may
             enable
             me
             in
             a
             doubtful
             case
             to
             do
             that
             lawfully
             ,
             and
             acceptably
             ,
             which
             without
             such
             a
             command
             had
             been
             sinful
             and
             lyable
             to
             punishment
             .
             Conscience
             indeed
             is
             a
             judge
             immediately
             under
             God
             ,
             yet
             as
             
               Alex.
               Halen
            
             saith
             ,
             it
             is
             so
             onely
             in
             such
             things
             as
             are
             immediately
             commanded
             or
             forbidden
             by
             God
             ,
             but
             in
             other
             things
             which
             God
             hath
             left
             to
             authority
             ,
             it
             must
             be
             guided
             and
             regulated
             by
             authority
             :
             and
             this
             doctrine
             is
             so
             necessary
             
               in
               praxi
            
             ,
             as
             Suarez
             well
             notes
             ,
             for
             the
             preserving
             of
             government
             ,
             and
             preventing
             of
             sedition
             ,
             that
             publick
             peace
             cannot
             otherwise
             be
             maintained
             .
             Neither
             let
             any
             say
             It
             is
             against
             my
             Conscience
             ;
             for
             what
             is
             onely
             doubtful
             ,
             is
             no
             more
             against
             the
             Conscience
             ,
             then
             with
             it
             ,
             and
             when
             the
             scale
             hangs
             even
             ,
             as
             in
             doubtful
             cases
             ,
             if
             the
             weight
             of
             authority
             will
             not
             turn
             the
             scale
             ,
             either
             the
             authority
             is
             made
             very
             light
             ,
             or
             there
             is
             some
             fault
             in
             the
             beam
             ,
             as
             one
             saith
             .
             Nay
             suppose
             they
             do
             not
             well
             in
             commanding
             ,
             yet
             so
             long
             as
             there
             appears
             no
             sin
             in
             obeying
             ,
             
               Tolle
               quod
               tuum
               est
               ,
               &
               vade
               ,
            
             (
             as
             
               S.
               Bernard
            
             saith
             )
             
               take
               what
               is
               thine
               ,
               and
               go
               thy
               wayes
               ,
            
             thou
             shalt
             not
             be
             accountable
             for
             the
             evil
             that
             follows
             .
             The
             excellency
             of
             Obedience
             is
             to
             look
             at
             Gods
             will
             represented
             to
             us
             in
             his
             substitute
             ,
             which
             may
             make
             the
             same
             act
             ,
             which
             it
             may
             be
             was
             sinful
             in
             him
             that
             commands
             ,
             become
             an
             act
             acceptable
             and
             rewarded
             by
             God
             in
             him
             that
             obeyes
             .
          
        
         
           
           
             CHAP.
             V.
             
          
           
             
               The
               first
               Combination
               ,
               between
               man
               and
               wife
               .
               The
               special
               end
               of
               Matrimony
               ,
               implied
               in
               three
               words
               .
               1.
               
               Conjugium
               .
               2.
               
               Matrimonium
               .
               3.
               
               Nuptiae
               .
               The
               office
               of
               the
               husband
               .
               1.
               
               Knowledge
               to
               govern
               his
               wife
               .
               2.
               
               Conjugal
               love
               .
               3.
               
               To
               provide
               for
               her
               and
               the
               family
               .
               The
               wives
               duties
               answerable
               to
               these
               ,
               
                 officia
                 resultantia
              
               ,
               Duties
               arising
               from
               these
               .
               The
               duties
               of
               Parents
               and
               children
               .
               The
               duties
               of
               Masters
               and
               servants
               .
            
          
           
             Now
             concerning
             particular
             duties
             between
             superiours
             and
             inferiours
             ,
             first
             we
             shall
             handle
             the
             duties
             of
             those
             which
             constitute
             a
             family
             ,
             and
             then
             of
             others
             ,
             where
             in
             the
             family
             both
             Heathen
             and
             Christians
             make
             three
             relations
             or
             combinations
             .
             1.
             
             Of
             the
             
               husband
               and
               the
               wife
            
             .
             2.
             
             Of
             
               the
               Parent
               and
               the
               child
            
             .
             3.
             
             Of
             
               the
               Master
               and
               the
               servant
            
             .
          
           
             1.
             
             The
             husband
             and
             wife
             stand
             first
             in
             order
             .
             1.
             because
             the
             husband
             is
             
               paterfamilias
               ,
               the
               father
               of
               the
               family
               ,
            
             and
             the
             wife
             
               materfamilias
               the
               mother
               of
               the
               family
               .
            
             2.
             because
             God
             kept
             this
             order
             in
             the
             Creation
             ,
             he
             made
             man
             and
             wife
             before
             sons
             and
             daughters
             .
             3.
             
             Because
             not
             onely
             children
             and
             servants
             ,
             but
             Magistrates
             and
             al
             other
             superiours
             arise
             from
             this
             primitive
             combination
             between
             man
             and
             wife
             ,
             and
             the
             first
             subjection
             or
             subordination
             of
             an
             inferiour
             to
             a
             superiour
             (
             from
             
             whence
             al
             other
             have
             their
             rise
             )
             is
             that
             of
             the
             wife
             to
             her
             husband
             ,
             whom
             Saint
             
             Paul
             requires
             
               to
               submit
               or
               be
               subordinate
               to
               the
               husband
               in
               the
               Lord
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c
             
               Let
               them
               be
               subordinate
               to
               their
               own
               husbands
               .
            
             4.
             
             Because
             though
             there
             be
             a
             natural
             relation
             or
             conjunction
             between
             father
             and
             son
             ;
             yet
             there
             is
             a
             neerer
             between
             man
             and
             wife
             ,
             she
             was
             made
             of
             his
             rib
             ,
             and
             God
             hath
             commanded
             a
             man
             to
             leave
             father
             and
             mother
             and
             cleave
             to
             his
             wife
             :
             therefore
             we
             shall
             give
             to
             this
             the
             first
             place
             .
          
           
             And
             because
             ,
             as
             the
             Ethnick
             said
             well
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               we
               must
               first
               learn
               when
               we
               are
               yong
               what
               we
               must
               practise
               when
               we
               become
               men
               :
            
             therefore
             though
             we
             be
             not
             now
             in
             the
             state
             of
             marriage
             ,
             yet
             the
             knowledge
             of
             these
             duties
             may
             
             be
             useful
             to
             us
             for
             the
             future
             .
          
           
             And
             before
             we
             speak
             of
             this
             combination
             between
             man
             and
             wife
             ,
             it
             will
             be
             needful
             first
             to
             consider
             the
             special
             ends
             of
             
               Conjugal
               society
            
             ,
             which
             are
             two
             .
             The
             first
             concern
             God
             ,
             the
             other
             the
             parties
             themselves
             .
          
           
             1.
             
             The
             first
             is
             ,
             that
             1.
             
             Seeing
             God
             made
             a
             promise
             to
             
               Abraham
               that
               in
               his
               seed
            
             
             
               all
               the
               families
               of
               the
               earth
               should
               be
               blessed
            
             ;
             every
             
               paterfamilias
               ,
               father
               of
               a
               family
            
             ought
             to
             ayme
             at
             this
             ,
             that
             his
             family
             may
             partake
             of
             this
             blessing
             .
             And
             secondly
             ,
             that
             he
             do
             
               monstrare
               pietatem
               ,
               shew
               piety
               at
               home
               ,
            
             and
             labour
             to
             make
             his
             family
             
             godly
             ,
             this
             being
             the
             way
             to
             attain
             the
             end
             ,
             blessednes
             .
          
           
             2.
             
             The
             secondary
             ends
             ,
             which
             concern
             the
             parties
             themselves
             ,
             may
             be
             gathered
             from
             three
             words
             in
             Latine
             which
             the
             bond
             of
             wedlock
             is
             expressed
             by
             .
             1.
             
             Conjugium
             .
             2.
             
             Matrimonium
             .
             3.
             
             Nuptiae
             :
             whereof
             two
             signifie
             what
             was
             before
             sinne
             came
             into
             the
             world
             :
             and
             the
             last
             ,
             what
             did
             follow
             after
             sinne
             ;
             and
             in
             these
             ends
             are
             some
             mutual
             duties
             implied
             also
             ,
             which
             concerne
             both
             .
          
           
             1.
             
             The
             first
             is
             Conjugium
             ,
             which
             is
             the
             fellowship
             of
             one
             yoke
             ,
             when
             two
             draw
             one
             yoke
             together
             ,
             Hence
             it
             appears
             ,
             that
             
               mutuum
               auxilium
               .
               The
               mutual
               help
               ,
            
             benefit
             and
             comfort
             ,
             which
             the
             one
             ought
             to
             have
             by
             society
             with
             the
             other
             ,
             is
             the
             first
             end
             of
             this
             conjunction
             ,
             that
             they
             might
             be
             better
             ,
             then
             if
             they
             were
             alone
             .
             And
             therefore
             (
             as
             you
             may
             see
             )
             it
             was
             Gods
             purpose
             before
             copulation
             
             was
             mentioned
             ,
             to
             provide
             a
             
               Help
               for
               Adam
            
             .
             And
             hence
             it
             is
             ,
             that
             the
             word
             
               maritare
               to
               marry
            
             ,
             or
             to
             joyn
             a
             woman
             to
             a
             man
             ,
             came
             to
             signifie
             the
             setting
             of
             vines
             to
             elmes
             or
             other
             trees
             ,
             to
             make
             them
             grow
             and
             thrive
             better
             .
             Now
             we
             must
             not
             conceive
             ,
             that
             God
             in
             this
             first
             institution
             accounted
             solitude
             to
             be
             a
             sin
             ,
             for
             then
             there
             was
             no
             sin
             ;
             but
             because
             it
             was
             a
             lesse
             felicity
             ,
             a
             lesse
             blessed
             estate
             then
             society
             ,
             therefore
             he
             thought
             fit
             to
             make
             
               sociam
               a
               fellow
            
             to
             Adam
             ,
             and
             in
             that
             respect
             he
             saith
             .
             it
             is
             not
             
               bonum
               not
               good
            
             for
             man
             to
             be
             alone
             ,
             as
             also
             having
             regard
             
             to
             the
             time
             ,
             when
             the
             world
             was
             yet
             empty
             :
             whereas
             in
             these
             times
             ,
             when
             the
             world
             is
             so
             well
             filled
             ;
             and
             in
             some
             places
             over
             full
             ,
             society
             is
             not
             so
             needful
             .
             In
             which
             respect
             the
             Apostle
             seems
             to
             set
             down
             the
             plain
             opposite
             conclusion
             to
             this
             .
             
               Bonum
               est
               〈◊〉
               non
               tangere
               ,
               it
               is
               good
               for
               a
               man
               not
               to
               touch
               a
               woman
            
             ;
             which
             is
             to
             be
             understood
             
             in
             a
             diverse
             respect
             because
             of
             the
             present
             trouble
             of
             the
             Church
             ,
             which
             was
             then
             under
             persecution
             ,
             and
             not
             otherwise
             :
             for
             in
             several
             respects
             that
             may
             be
             good
             at
             one
             time
             which
             is
             not
             at
             another
             ;
             for
             otherwise
             when
             sin
             entred
             ,
             there
             was
             more
             need
             of
             the
             help
             of
             society
             ,
             in
             regard
             of
             sin
             to
             be
             avoyded
             ,
             the
             imperfections
             of
             old
             age
             ,
             diseases
             ,
             and
             infirmities
             &c.
             
             It
             was
             very
             convenient
             there
             should
             be
             a
             
             
               yoke
               fellow
            
             .
             And
             therefore
             it
             is
             that
             God
             saith
             ,
             
               that
               a
               man
               should
               for
               sake
               father
               and
               mother
               ,
               and
               cleave
               to
               his
               wife
               ,
               and
               they
               shall
               be
               one
               〈◊〉
               .
            
             which
             shews
             the
             necessity
             ,
             as
             well
             as
             the
             neernes
             of
             this
             conjunction
             :
             and
             hence
             the
             Prophet
             termes
             the
             wife
             
               a
               companion
            
             and
             wife
             of
             the
             covenant
             .
             There
             is
             
               a
               league
            
             between
             them
             ,
             wherein
             they
             promise
             mutual
             help
             .
             This
             conjunction
             ,
             and
             the
             indissolubility
             of
             it
             ,
             our
             Saviour
             
             mentioneth
             in
             one
             verse
             ,
             they
             are
             no
             more
             twain
             ,
             but
             one
             flesh
             ;
             what
             therefore
             God
             hath
             joyned
             together
             ,
             let
             no
             man
             put
             asunder
             .
          
           
             Now
             if
             they
             ought
             to
             be
             helpful
             to
             one
             another
             in
             the
             things
             of
             this
             life
             ,
             we
             may
             hence
             argue
             
               a
               minori
               ad
               majus
            
             ,
             that
             matches
             ought
             not
             to
             be
             made
             with
             Idolaters
             and
             unbeleevers
             ,
             because
             they
             will
             be
             rather
             hindrances
             ,
             then
             helpers
             in
             the
             best
             things
             ,
             which
             concerne
             the
             soul
             ;
             and
             therefore
             the
             Apostle
             exhorts
             ,
             
               not
               to
               be
               unequally
               yoked
               with
               unbeleevers
               ,
               but
               to
               marry
               onely
               in
               the
               Lord
            
             ;
             not
             but
             that
             such
             marriages
             being
             made
             ,
             are
             valid
             ,
             for
             as
             the
             same
             Apostle
             saith
             ,
             
               the
               unbeleeving
               wife
               is
               sanctified
               by
               the
               beleeving
               husband
               ,
               and
               the
               beleeving
               man
               may
               save
               his
               wife
               ,
            
             and
             so
             
               e
               contra
            
             ;
             and
             therefore
             the
             same
             Apostle
             saith
             ,
             that
             
               the
               beleeving
               husband
               ought
               not
               to
               put
               away
               the
               unbeleeving
               wife
               ,
               nor
               the
               beleeving
               wife
               to
               leave
               her
               unbeleeving
               husband
               ,
            
             but
             when
             they
             are
             free
             and
             at
             liberty
             to
             chuse
             ,
             they
             should
             avoyd
             such
             unequal
             yokes
             :
             for
             
               multa
               fieri
               non
               debent
               ,
               quae
               facta
               valent
               ,
               many
               things
               ought
               not
               to
               be
               done
               ,
               which
               yet
               being
               done
               ,
               are
               not
               void
               ,
               or
               null
               ,
               but
               are
               valid
               and
               firme
               .
            
          
           
             2.
             
             The
             second
             is
             Matrimonium
             ,
             which
             imports
             another
             end
             of
             marriage
             viz
             that
             
               foemina
               fiat
               mater
               ,
               the
               woman
               may
               become
               a
               mother
               .
            
             This
             was
             part
             of
             Gods
             institution
             before
             Adams
             fall
             :
             for
             he
             saith
             ,
             
               Crescite
               &
               multiplicamini
               ,
               be
               fruitful
            
             
             
               and
               multiply
               ,
               and
               have
               dominion
               over
               the
               Creatures
               ,
            
             yet
             the
             end
             is
             not
             barely
             propagation
             ,
             as
             of
             other
             things
             ,
             to
             replenish
             the
             world
             ,
             but
             there
             was
             a
             higher
             end
             aymed
             at
             ,
             to
             wit
             ,
             the
             propagation
             of
             a
             holy
             seed
             for
             the
             enlarging
             of
             the
             Church
             ,
             that
             there
             might
             be
             
               semen
               sanctum
            
             ,
             and
             for
             this
             cause
             God
             made
             but
             one
             woman
             ,
             though
             he
             could
             have
             created
             more
             (
             as
             the
             Prophet
             speaks
             )
             by
             the
             plenty
             of
             spirit
             he
             could
             have
             made
             more
             helps
             then
             one
             ,
             but
             he
             made
             but
             one
             ,
             that
             he
             might
             raise
             up
             to
             himself
             a
             godly
             seed
             .
             And
             this
             is
             one
             especial
             end
             of
             matrimony
             ;
             not
             to
             fill
             the
             world
             ,
             and
             therefore
             the
             Apostle
             speaking
             of
             the
             woman
             ,
             and
             shewing
             
             that
             sinne
             came
             into
             the
             world
             by
             her
             ,
             yet
             saith
             ,
             this
             shoud
             be
             a
             subordinate
             means
             to
             save
             her
             ,
             that
             she
             shall
             beare
             children
             ,
             which
             may
             be
             
               semen
               sanctum
               ,
               a
               holy
               seed
               ,
            
             and
             even
             that
             sanctification
             shall
             result
             to
             her
             benefit
             ,
             as
             an
             under
             means
             :
             and
             so
             not
             onely
             the
             increase
             ,
             populi
             ,
             but
             
               populi
               sancti
            
             ,
             the
             enlarging
             
             of
             the
             Church
             ,
             is
             the
             second
             end
             .
             
          
           
             3.
             
             The
             last
             is
             nuptiae
             ,
             which
             imports
             something
             which
             came
             aster
             sin
             had
             entred
             into
             the
             world
             .
             For
             
               S.
               Ambrose
            
             saith
             ,
             that
             nubo
             in
             the
             first
             signification
             hath
             no
             other
             sense
             ,
             but
             
               tegere
               ,
               to
               cover
            
             ,
             as
             it
             is
             plain
             in
             obnubo
             ,
             and
             the
             rest
             of
             its
             compounds
             ;
             or
             it
             denotes
             to
             us
             ,
             that
             there
             is
             
               aliquid
               tegendum
               &
               celandum
               ,
               some
               what
               to
               be
               concealed
               and
               covered
            
             ;
             and
             there
             was
             some
             cause
             of
             shamefastnes
             ,
             when
             the
             fig-leaves
             were
             sowed
             together
             .
             The
             cause
             is
             ,
             that
             after
             they
             had
             sinned
             ,
             the
             inferiour
             parts
             ,
             as
             the
             appetite
             ,
             grew
             to
             be
             irregular
             and
             unruly
             .
             Whereupon
             ,
             as
             the
             Apostle
             speaks
             ,
             the
             devil
             takes
             occasion
             to
             tempt
             to
             〈◊〉
             ,
             and
             therefore
             he
             advises
             ,
             
               that
               to
               avoyd
               fornication
               ,
               every
               man
               have
               his
               own
               wife
               ,
               and
               every
               woman
               her
               own
               husband
               ,
            
             that
             
             so
             they
             may
             have
             
               Thorum
               immaculatum
               ,
               the
               bed
               undefiled
               .
            
             This
             Solomon
             calls
             the
             avoyding
             of
             a
             strange
             woman
             ,
             which
             he
             accounts
             a
             special
             part
             of
             wisdom
             ;
             and
             so
             this
             end
             includes
             that
             duty
             of
             fidelity
             ,
             which
             the
             one
             owes
             to
             the
             other
             ;
             for
             unlesse
             
             fornication
             be
             avoyded
             ,
             there
             can
             be
             no
             mutual
             fidelity
             .
             Therefore
             the
             Apostle
             
             saith
             ,
             that
             the
             one
             of
             the
             married
             persons
             hath
             not
             power
             over
             their
             own
             body
             ,
             but
             the
             other
             :
             the
             third
             end
             then
             of
             this
             Nuptiae
             is
             to
             avoyd
             fornication
             .
             
             So
             that
             the
             three
             general
             ends
             of
             this
             duty
             are
             first
             .
             
               Mutuum
               auxilium
               ,
               mutual
               help
            
             denoted
             by
             conjugium
             ;
             secondly
             ,
             
               Proles
               yssue
            
             ,
             signified
             by
             Matrimonium
             ;
             thirdly
             ,
             The
             avoyding
             of
             〈◊〉
             ,
             implied
             in
             Nuptiae
             ,
             which
             includes
             
               fides
               〈◊〉
            
             to
             each
             other
             ,
             specified
             by
             Nuptiae
             .
          
           
             This
             for
             the
             general
             ends
             ;
             Now
             for
             the
             particular
             duties
             of
             man
             and
             wife
             .
          
           
             1.
             
             Now
             for
             the
             particular
             duties
             ,
             the
             first
             duty
             of
             the
             husband
             to
             the
             wife
             is
             expressed
             in
             these
             word
             by
             Saint
             
               Peter
               ,
               to
               live
               with
               her
               according
               to
               knowledge
               ,
            
             he
             must
             know
             how
             to
             govern
             her
             .
             Because
             as
             we
             see
             in
             the
             case
             of
             the
             first
             wife
             ,
             she
             
             was
             beguiled
             by
             the
             serpent
             ,
             and
             seduced
             her
             husband
             ;
             therefore
             in
             the
             sixteenth
             
             verse
             of
             that
             chapter
             God
             told
             her
             ,
             
               that
               her
               desire
               should
               be
               subject
               to
               her
               husband
               ,
            
             
             
               and
               that
               he
               should
               have
               the
               government
               and
               rule
               over
               her
               :
            
             therefore
             she
             must
             never
             follow
             her
             own
             will
             hereafter
             ,
             but
             must
             be
             subiect
             to
             her
             husband
             .
          
           
             His
             duty
             therefore
             is
             to
             govern
             her
             .
             yet
             so
             ,
             that
             he
             must
             
               〈◊〉
               with
               her
               ,
               being
            
             
             
               the
               weaker
               vessel
               ,
               and
               not
               to
               be
               bitter
               to
               her
               ,
               as
               being
               heire
               with
               him
               of
            
             
             
               the
               grace
               of
               life
               ,
               that
               their
               prayers
               be
               not
               hindred
               ,
            
             and
             that
             thereby
             he
             may
             enjoy
             his
             own
             peace
             ;
             for
             who
             would
             trouble
             his
             own
             flesh
             .
          
           
             That
             he
             may
             rule
             and
             govern
             ,
             he
             must
             be
             able
             to
             instruct
             her
             :
             for
             when
             the
             Apostle
             saith
             ,
             
               that
               if
               the
               wives
               would
               learn
               any
               thing
               ,
               let
               them
               ask
               their
               husbands
               at
               home
               ,
            
             
             it
             is
             to
             be
             taken
             for
             granted
             ,
             that
             they
             must
             be
             able
             to
             teach
             them
             ;
             lest
             such
             as
             creep
             into
             houses
             and
             beguile
             silly
             women
             ,
             2
             Tim.
             3.
             6.
             
             Intrap
             the
             wife
             .
             And
             if
             she
             shall
             be
             carried
             away
             with
             blinde
             zeale
             or
             affection
             ,
             or
             otherwise
             go
             astray
             ,
             he
             must
             be
             able
             by
             wise
             exhortations
             to
             rectify
             her
             .
             We
             have
             an
             example
             for
             this
             of
             Elkanah
             ,
             when
             Hannah
             his
             wife
             murmured
             and
             took
             on
             for
             her
             barrennes
             ,
             he
             
             pacified
             her
             with
             this
             wise
             speech
             .
             
               Am
               not
               I
               better
               to
               thee
               then
               ten
               sons
               :
            
             withal
             he
             must
             so
             strengthen
             himself
             ,
             that
             he
             be
             not
             seduced
             as
             Adam
             was
             by
             Eve
             ,
             nor
             be
             too
             credulous
             of
             her
             reports
             ,
             as
             Potiphar
             was
             when
             he
             put
             Joseph
             in
             prison
             upon
             a
             
             false
             accusation
             of
             his
             wife
             ,
             nor
             omit
             any
             necessary
             duty
             required
             by
             God
             ,
             though
             she
             be
             offended
             at
             it
             ,
             as
             Zipporah
             the
             wife
             of
             Moses
             was
             at
             the
             〈◊〉
             of
             
             her
             son
             .
             Nor
             hearken
             to
             her
             in
             a
             bad
             cause
             ,
             as
             〈◊〉
             did
             to
             Jezebel
             .
             Or
             if
             she
             be
             like
             〈◊〉
             that
             scoffed
             at
             David
             for
             his
             zeal
             in
             dancing
             before
             the
             〈◊〉
             of
             God
             ,
             he
             must
             by
             his
             knowledge
             and
             wisdom
             be
             able
             to
             instruct
             and
             reform
             her
             in
             the
             spirit
             of
             meekenes
             .
          
           
             And
             as
             in
             the
             first
             place
             government
             with
             knowledge
             is
             required
             in
             the
             〈◊〉
             ,
             so
             submission
             consequently
             belongeth
             to
             the
             wife
             ,
             not
             to
             stand
             upon
             her
             own
             wil
             or
             wit
             ,
             but
             to
             submit
             her self
             to
             her
             husband
             .
             For
             seeing
             by
             her
             own
             confession
             she
             was
             not
             wife
             enough
             to
             resist
             the
             serpent
             ,
             but
             was
             first
             in
             the
             transgression
             ,
             therefore
             justly
             was
             it
             laid
             upon
             her
             ,
             that
             she
             should
             not
             stand
             upon
             her
             own
             will
             hereafter
             ,
             but
             should
             be
             subject
             to
             her
             husband
             :
             and
             be
             governed
             and
             advised
             by
             him
             .
             This
             the
             Apostle
             Saint
             Peter
             calls
             subjection
             ,
             and
             Saint
             
               Paul
               submission
            
             ;
             which
             
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               as
               to
               the
               Lord
            
             :
             and
             in
             the
             same
             chapter
             he
             calls
             it
             
               fear
               ,
               let
               the
               wife
            
             
             
               fear
               or
               reverence
               her
               husband
            
             ,
             which
             shews
             ,
             that
             as
             he
             hath
             the
             government
             ,
             so
             he
             
             hath
             power
             and
             authority
             ,
             which
             she
             must
             fear
             :
             and
             this
             Saint
             Peter
             vrgeth
             by
             the
             
             example
             of
             Sarah
             ,
             who
             obeyed
             Abraham
             ,
             and
             called
             him
             Lord.
             And
             this
             reason
             
             is
             given
             ,
             because
             as
             
               God
               is
               head
               of
               Christ
               ,
               and
               Christ
               the
               head
               of
               the
               man
               ,
               so
               man
               is
               the
               head
               of
               the
               wife
               .
            
             Whereupon
             Saint
             Augustine
             saith
             ,
             that
             as
             the
             sense
             of
             seeing
             is
             by
             the
             head
             ,
             so
             a
             woman
             ought
             to
             seeby
             her
             husband
             ,
             who
             is
             her
             head
             ;
             yet
             withal
             he
             is
             to
             remember
             ,
             that
             as
             she
             was
             not
             taken
             out
             of
             his
             head
             ,
             because
             she
             must
             not
             be
             above
             him
             ,
             as
             his
             master
             ;
             so
             neither
             out
             of
             his
             feet
             ;
             because
             she
             is
             not
             to
             be
             his
             servant
             ;
             but
             out
             of
             his
             side
             ,
             
               a
               latere
            
             ,
             that
             she
             might
             be
             
               semper
               illi
               a
               latere
            
             ,
             as
             his
             fellow
             and
             companion
             ,
             almost
             his
             equal
             .
             The
             Heathen
             king
             Ahasuerus
             and
             his
             counsellers
             saw
             this
             duty
             of
             wives
             by
             the
             light
             of
             nature
             ,
             when
             for
             〈◊〉
             disobedience
             
             they
             decreed
             ,
             that
             
               she
               should
               be
               put
               from
               her
               royal
               estate
               ,
               and
               see
               the
               kings
               face
               no
               more
               ,
               and
               that
               her
               〈◊〉
               should
               be
               given
               to
               another
               ,
            
             and
             that
             no
             
               woman
               should
               presume
               to
               do
               the
               like
               ,
               al
               this
               should
               be
               published
               by
               a
               royal
               decree
               ,
            
             and
             that
             every
             man
             should
             beare
             rule
             in
             his
             own
             house
             &c.
             
          
           
             This
             for
             the
             first
             duty
             .
          
           
             2.
             
             The
             second
             duty
             ,
             though
             it
             concur
             with
             the
             general
             affection
             of
             love
             ,
             and
             be
             in
             effect
             nothing
             else
             ,
             yet
             it
             hath
             a
             peculiar
             respect
             whereby
             it
             differeth
             from
             all
             other
             love
             ,
             and
             therfore
             is
             to
             be
             specially
             mentioned
             .
             It
             is
             described
             in
             Gen.
             by
             
             
             three
             things
             .
             1.
             
             That
             this
             conjugal
             love
             must
             make
             one
             abandon
             and
             leave
             those
             to
             whom
             he
             is
             most
             bound
             ,
             or
             which
             are
             otherwise
             most
             neer
             and
             dear
             to
             him
             ,
             viz
             comparatively
             ;
             
               for
               this
               cause
               shall
               a
               man
               leave
               father
               and
               mother
               .
            
             2.
             
             That
             as
             they
             must
             leave
             all
             others
             ,
             so
             they
             must
             
               constantly
               cleave
            
             ,
             and
             adhere
             to
             one
             another
             ,
             as
             is
             expressed
             by
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               aahasit
               ,
               conglutinatus
               est
               ,
               to
               cleave
               ,
               or
               be
               glued
               together
            
             3.
             
             This
             adhering
             must
             be
             such
             
               a
               neare
               union
               as
               makes
               them
               one
               ,
            
             yea
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               one
               flesh
               of
               two
            
             ;
             so
             that
             the
             love
             and
             affection
             appropriate
             to
             this
             conjunction
             must
             exceed
             all
             other
             .
             In
             all
             love
             there
             is
             a
             kinde
             of
             union
             ,
             but
             all
             other
             union
             must
             give
             way
             to
             this
             ,
             none
             so
             neer
             as
             this
             .
             Neither
             must
             this
             love
             be
             onley
             
               carnal
               and
               outward
            
             ;
             of
             which
             Solomon
             speaks
             :
             
               Rejoyce
               with
               the
               wife
               of
               thy
               youth
               ,
               let
               her
               be
               as
               the
               loving
               hind
               and
               pleasant
               Roe
               ,
               let
               her
               breasts
               satisfie
               thee
               at
               all
               times
               ,
               and
               be
               thou
               ever
               ravisht
            
             
             
               with
               her
               love
            
             ,
             but
             also
             spiritual
             ,
             according
             to
             the
             Apostles
             rule
             ,
             to
             love
             her
             as
             
             Christ
             loved
             the
             Church
             :
             whose
             love
             ,
             as
             it
             resembled
             conjugal
             love
             ,
             in
             the
             three
             particulars
             before
             mentioned
             ,
             in
             forsaking
             what
             was
             dear
             to
             him
             ,
             father
             and
             mother
             &c.
             
             In
             cleaving
             constantly
             to
             his
             Church
             ,
             and
             uniting
             himself
             with
             it
             ,
             so
             as
             his
             Church
             is
             the
             body
             ,
             and
             he
             the
             head
             ;
             so
             this
             love
             of
             his
             was
             spiritual
             towards
             the
             Church
             ,
             
               By
               which
               he
               made
               it
               without
               spot
               or
               wrinckle
            
             ;
             and
             so
             the
             husbands
             chief
             care
             
             ought
             to
             be
             ,
             to
             keep
             his
             wife
             
               sine
               macula
               &
               ruga
               ,
               without
               spot
               or
               sinne
               in
               the
               sight
               of
               God.
               
            
          
           
             And
             as
             this
             is
             required
             on
             the
             mans
             part
             ,
             so
             the
             woman
             ,
             to
             make
             her self
             amiable
             ,
             
             ought
             to
             resemble
             her
             ,
             that
             the
             wiseman
             speaks
             of
             ;
             
               Many
               daughters
               have
            
             
             
               done
               vertuously
               ,
               but
               thou
               excellest
               them
               all
            
             ;
             for
             favour
             is
             deceitful
             ,
             
               and
               beauty
               is
               vain
               but
               a
               woman
               that
               feareth
               the
               Lord
               she
               shall
               be
               praised
               .
            
             This
             commendation
             had
             Lydia
             ,
             whom
             the
             Apostle
             sets
             forth
             for
             a
             pattern
             to
             other
             women
             ;
             that
             she
             was
             
             one
             that
             
               feared
               and
               worshipped
               God
               ,
               whose
               heart
               God
               opened
               to
               attend
               to
               the
               things
               spoken
               by
               Paul.
            
             This
             makes
             a
             woman
             truly
             amiable
             :
             for
             as
             there
             must
             be
             love
             in
             the
             husband
             ,
             so
             there
             must
             be
             
               Amibilitas
               ,
               amiablenes
            
             on
             her
             part
             ,
             thereby
             to
             draw
             love
             which
             consists
             in
             modesty
             and
             other
             vertues
             ,
             for
             as
             Salomon
             saith
             ,
             A
             gracious
             (
             or
             as
             some
             read
             it
             )
             
               a
               modest
               woman
               obtaineth
               honour
            
             :
             for
             beauty
             or
             favour
             without
             
             grace
             and
             fear
             of
             the
             Lord
             ,
             is
             but
             as
             a
             ring
             of
             gold
             in
             a
             swines
             snowt
             .
             And
             therefore
             
             immodest
             outward
             allurements
             ought
             to
             be
             far
             from
             them
             :
             according
             to
             the
             Apostles
             rule
             ,
             they
             ought
             to
             adorn
             themselves
             in
             modest
             apparel
             ,
             with
             shamefastnes
             and
             sobriety
             ,
             not
             with
             broydered
             haire
             or
             gold
             ,
             or
             pearles
             ,
             or
             costly
             array
             ,
             but
             (
             which
             becometh
             women
             professing
             godlines
             )
             with
             good
             works
             .
             And
             
             
               S.
               Peter
            
             requires
             ,
             that
             their
             adorning
             be
             not
             in
             plaiting
             the
             haire
             ,
             or
             wearing
             gold
             &c.
             but
             in
             the
             hidden
             man
             of
             the
             heart
             ,
             in
             that
             which
             is
             not
             corruptible
             ,
             even
             the
             ornament
             
             of
             a
             meek
             and
             quiet
             spirit
             ,
             which
             is
             in
             the
             sight
             of
             God
             of
             great
             price
             .
             And
             the
             Apostle
             Paul
             in
             another
             place
             commands
             ,
             that
             young
             married
             women
             ,
             beare
             children
             ,
             
             guide
             the
             house
             ,
             and
             give
             no
             occasion
             of
             offence
             .
             And
             lastly
             Saint
             Peter
             would
             
             have
             them
             be
             of
             such
             conversation
             ,
             that
             even
             without
             the
             word
             ,
             the
             adversaries
             beholding
             them
             may
             be
             won
             and
             converted
             .
             So
             much
             for
             the
             second
             duty
             .
          
           
             3.
             
             The
             third
             duty
             of
             the
             husband
             or
             Paterfamilias
             is
             oeconomical
             .
             To
             
               provide
               for
               his
               wife
               and
               them
               of
               his
               family
               ,
            
             which
             if
             he
             do
             not
             ,
             he
             is
             worse
             then
             
               an
               infidel
            
             ,
             as
             the
             
             Apostle
             saith
             .
             There
             must
             be
             in
             him
             an
             honest
             care
             by
             just
             and
             true
             dealing
             ,
             
               per
               〈◊〉
               oeconomicam
               by
               oeconomical
               prudence
               ,
            
             to
             provide
             sufficient
             maintenance
             for
             his
             wife
             and
             family
             .
             It
             was
             the
             Patriarch
             Jacobs
             care
             ,
             as
             we
             may
             see
             in
             his
             conference
             with
             Laban
             ;
             for
             when
             Laban
             vrged
             him
             to
             tarry
             still
             with
             him
             ,
             his
             answer
             was
             ,
             that
             he
             had
             done
             sufficiently
             for
             him
             already
             ,
             he
             had
             by
             Gods
             blessing
             encreased
             
             his
             estate
             from
             a
             little
             to
             a
             great
             deale
             ,
             and
             if
             he
             should
             still
             follow
             his
             busines
             ,
             when
             should
             he
             provide
             for
             his
             own
             house
             .
             It
             is
             the
             Apostles
             counsel
             ,
             that
             men
             should
             labour
             for
             that
             which
             is
             good
             ,
             that
             they
             may
             have
             not
             onely
             for
             themselves
             ,
             but
             also
             to
             give
             to
             others
             ,
             and
             so
             rather
             to
             be
             beneficial
             to
             others
             ,
             then
             chargeable
             .
             And
             
             the
             wiseman
             in
             a
             Metaphorical
             way
             adviseth
             the
             like
             .
             He
             would
             not
             have
             a
             man
             to
             
             come
             alwayes
             to
             his
             neighbours
             well
             when
             he
             is
             dry
             ,
             but
             to
             drink
             waters
             out
             of
             his
             own
             cisterne
             ,
             &
             
               fontes
               〈◊〉
               deriventur
               foras
               ,
               let
               thy
               〈◊〉
               be
               aisper
               sed
               abroad
               :
            
             and
             to
             this
             end
             in
             the
             next
             chapter
             he
             urgeth
             the
             example
             of
             the
             Auts
             wisdome
             in
             laying
             
             up
             against
             the
             hard
             winter
             ;
             to
             whom
             he
             sendeth
             the
             sluggard
             for
             a
             pattern
             ,
             and
             
             calleth
             him
             wise
             
               that
               gathereth
               in
               Summer
            
             ,
             that
             is
             ,
             while
             he
             hath
             time
             .
             We
             have
             an
             
             example
             of
             it
             ,
             allowed
             by
             God
             and
             rewarded
             by
             man
             in
             the
             Patriarch
             Joseph
             ,
             who
             laid
             
             up
             against
             a
             dearth
             ,
             while
             the
             years
             of
             plenty
             lasted
             What
             a
             man
             obtains
             this
             way
             
             by
             his
             honest
             labour
             and
             industry
             is
             accompanied
             with
             a
             blessing
             from
             God
             ;
             even
             this
             blessing
             that
             he
             hath
             true
             peace
             of
             conscience
             in
             what
             he
             enjoyes
             ,
             his
             conscience
             shall
             not
             trouble
             him
             for
             unlawful
             gains
             ;
             according
             to
             that
             of
             
               Solomon
               ,
               The
               blessing
               of
               the
               Lord
               maketh
               rich
               ,
               and
               he
               addeth
               no
               sorrow
               with
               it
               ,
               viz.
            
             no
             inward
             grief
             of
             〈◊〉
             ,
             but
             rather
             peace
             and
             comfort
             .
             And
             for
             the
             wives
             duty
             it
             is
             answerable
             to
             that
             of
             the
             husband
             .
             The
             Apostle
             saith
             ,
             that
             he
             would
             have
             her
             guide
             the
             house
             ;
             not
             so
             much
             to
             
             provide
             for
             the
             house
             ,
             (
             which
             is
             chiefly
             the
             husbands
             part
             )
             but
             to
             order
             and
             dispose
             well
             of
             what
             is
             brought
             into
             the
             house
             ;
             which
             is
             in
             effect
             the
             same
             with
             that
             which
             Christ
             commanded
             the
             Apostles
             ,
             
               to
               gather
               up
               that
               which
               remaineth
               ,
               that
               nothing
               be
               lost
               ,
            
             
             And
             this
             is
             a
             good
             quality
             in
             a
             woman
             ,
             for
             though
             our
             Saviour
             reprehendeth
             Martha
             
             for
             being
             too
             much
             addicted
             to
             worldly
             cares
             ,
             yet
             it
             is
             said
             by
             another
             Evangelist
             ,
             that
             
               he
               loved
               her
               well
            
             .
             And
             it
             is
             well
             said
             by
             a
             Father
             :
             
               Foelixest
               domus
               ubi
               de
               Martha
               Maria
            
             
             
               conqueritur
               ,
               sed
               none
               converso
               ,
               ubi
               Martha
               de
               Maria
               ;
               that
               house
               is
               happy
               ,
               where
               Marie
               complains
               of
               Martha
               ,
               but
               it
               is
               not
               so
               on
               the
               other
               side
               ,
               where
               Martha
               findes
               fault
               with
               Maric
               .
            
             The
             Wise
             man
             at
             large
             describeth
             the
             several
             duties
             in
             one
             〈◊〉
             〈◊〉
             
             to
             qualifie
             a
             woman
             in
             this
             kinde
             ,
             and
             saith
             ,
             that
             
               he
               that
               shall
               finde
               such
               a
               vertuous
               woman
               is
               happy
               ,
               for
               her
               price
               is
               far
               above
               rubies
               .
            
             And
             to
             the
             same
             purpose
             doth
             the
             Apostle
             advise
             women
             ,
             and
             in
             the
             midst
             of
             his
             lessons
             to
             them
             ,
             as
             a
             special
             means
             to
             observe
             the
             rest
             ,
             he
             bids
             them
             to
             be
             as
             snails
             〈◊〉
             ,
             
               domi-portae
               ,
               kcepers
               at
               home
            
             .
             In
             
             this
             point
             following
             the
             example
             of
             Sarah
             ,
             of
             whom
             we
             read
             ,
             that
             she
             was
             for
             the
             
             most
             part
             ,
             either
             in
             the
             tent
             ,
             or
             at
             the
             
               tent
               door
            
             .
             
          
           
             4.
             
             The
             last
             thing
             is
             ,
             There
             must
             be
             from
             each
             of
             these
             duties
             ,
             
               officia
               resultantia
               ,
               duties
               resulting
               and
               arising
               ,
            
             to
             be
             performed
             to
             others
             ,
             viz.
             to
             each
             others
             kinred
             ;
             for
             by
             reason
             of
             this
             conjunction
             between
             the
             parties
             themselvs
             ,
             there
             is
             mutual
             love
             and
             honour
             to
             be
             given
             to
             each
             others
             kinred
             .
             We
             see
             the
             example
             on
             the
             mans
             part
             for
             this
             duty
             in
             the
             man
             of
             God
             ,
             Moses
             ;
             who
             when
             his
             wives
             father
             Jethro
             came
             to
             him
             ;
             
             went
             out
             to
             meet
             him
             ,
             
               and
               made
               obeysance
               to
               him
               ,
               and
               entertained
               him
               and
               Aaron
               ,
               and
               all
               the
               Elders
               of
               Israel
               .
            
             And
             at
             another
             time
             ,
             we
             finde
             what
             kindnesse
             he
             offered
             to
             Hobab
             ,
             his
             wives
             brother
             ,
             that
             if
             he
             would
             go
             with
             him
             into
             the
             land
             of
             promise
             ,
             
             
               be
               should
               partake
               of
               what
               good
               soever
               the
               Lord
               should
               do
               to
               him
               .
               Come
               with
               us
               ,
               and
               we
            
             
             
               will
               do
               thee
               good
            
             .
             And
             for
             the
             womans
             part
             ,
             we
             have
             an
             excellent
             example
             in
             Ruth
             toward
             her
             mother
             in
             law
             ,
             Naomi
             ,
             that
             by
             no
             means
             would
             be
             perswaded
             to
             leave
             her
             ,
             but
             would
             accompany
             her
             into
             her
             countrey
             ;
             professing
             ,
             that
             
               she
               would
               not
               forsake
               her
            
             
             
               till
               death
            
             .
             And
             for
             the
             shame
             of
             those
             that
             shall
             neglect
             this
             duty
             ,
             we
             have
             an
             example
             of
             Caiaphas
             ,
             who
             (
             though
             he
             were
             a
             wicked
             man
             ,
             yet
             )
             honored
             his
             father
             in
             law
             ,
             giving
             him
             the
             preheminence
             in
             examining
             our
             Saviour
             first
             ,
             though
             he
             were
             the
             
               high
               Priest.
            
             
          
           
             The
             second
             combination
             is
             between
             the
             father
             and
             the
             son
             ,
             the
             parent
             and
             the
             child
             .
             
             And
             as
             the
             first
             duty
             of
             parents
             is
             
               generatio
               prolis
               ,
               the
               begetting
               of
               yssue
               ,
            
             so
             the
             first
             end
             of
             it
             is
             for
             
               the
               propagation
               of
               Gods
               church
            
             ,
             that
             there
             may
             be
             
               semen
               sanctum
               ,
               an
               holy
               seed
               ,
            
             a
             constant
             succession
             of
             Godly
             posterity
             ,
             to
             praise
             and
             glorifie
             God
             ;
             for
             as
             the
             Psalmist
             saith
             ,
             
               God
               appointed
               his
               laws
               in
               Israel
               ,
               that
               the
               fathers
               might
               make
               them
               known
               to
               their
               children
               ,
               that
               the
               generations
               to
               come
               might
               know
               them
               ,
               even
               the
               children
            
             
             
               that
               should
               be
               born
               ,
               and
               that
               they
               also
               arise
               and
               declare
               them
               to
               their
               children
               .
            
             A
             second
             and
             subordinate
             end
             the
             wise
             man
             describes
             ,
             that
             children
             might
             be
             ,
             
               corona
               senum
               &
            
             
             
               gloria
               patrum
               ,
               the
               crown
               of
               their
               age
               ,
               and
               the
               glory
               of
               their
               fathers
               ,
            
             that
             they
             may
             have
             
             comfort
             in
             their
             age
             .
             We
             may
             observe
             divers
             excellent
             children
             in
             the
             Scripture
             when
             the
             parents
             looked
             up
             to
             God
             ,
             and
             regarded
             that
             first
             end
             of
             generation
             .
             Isaac
             was
             born
             
             by
             promise
             ,
             as
             the
             Apostle
             speaks
             ,
             and
             his
             elder
             brother
             ,
             was
             but
             the
             son
             of
             nature
             .
             In
             
             the
             next
             generation
             ,
             Joseph
             ,
             who
             was
             the
             blessing
             of
             Jacob
             ,
             was
             better
             then
             the
             rest
             of
             his
             brethren
             .
             And
             so
             Samuel
             being
             vowed
             to
             the
             Lord
             ,
             and
             begot
             in
             his
             mothers
             lamentation
             ,
             was
             endued
             with
             wisdom
             ,
             and
             became
             a
             comfort
             to
             all
             Israel
             .
             Solomon
             in
             all
             qualities
             the
             wisest
             of
             all
             ,
             none
             was
             ever
             like
             him
             among
             the
             sons
             of
             men
             .
             And
             we
             may
             consider
             his
             birth
             ,
             David
             after
             he
             had
             composed
             the
             51
             Psalm
             in
             〈◊〉
             for
             his
             sins
             ,
             God
             bles'd
             him
             with
             this
             seed
             .
             So
             that
             it
             is
             not
             generation
             ,
             but
             regeneration
             ,
             w
             ch
             is
             to
             be
             respected
             ,
             not
             the
             brutish
             appetite
             ,
             but
             the
             propagation
             of
             Gods
             Church
             which
             is
             principally
             to
             be
             regarded
             in
             begetting
             of
             children
             ,
             and
             
               the
               nurture
               and
               bringing
               them
               up
            
             
             (
             being
             born
             )
             
               in
               the
               fear
               of
               the
               Lord
            
             ;
             for
             there
             are
             other
             generations
             mentioned
             by
             Solomon
             ,
             
             of
             which
             parents
             can
             have
             little
             comfort
             if
             the
             end
             be
             neglected
             .
          
           
           
             Now
             for
             the
             duty
             of
             children
             answering
             this
             ,
             they
             cannot
             paralel
             that
             of
             the
             parents
             in
             this
             point
             :
             for
             the
             father
             begets
             the
             son
             ,
             the
             son
             cannot
             beget
             the
             father
             ,
             
               quoniam
               nisi
               per
               eos
               non
               fuissent
               ,
               because
               they
               had
               not
               had
               their
               being
               ,
               but
               for
               their
               fathers
               .
            
             
             Therefore
             because
             they
             cannot
             perform
             any
             duty
             answerable
             to
             that
             of
             their
             parents
             in
             their
             procreation
             ,
             they
             must
             honour
             them
             as
             instruments
             of
             their
             being
             ,
             both
             by
             hearkning
             to
             their
             instruction
             ,
             as
             the
             Wise
             man
             counsels
             ,
             
               Hearken
               to
               the
               instruction
               of
               thy
               father
               ,
               and
               〈◊〉
               not
               the
               law
               of
               thy
               mother
            
             ;
             and
             by
             honouring
             them
             
             
               tanquam
               〈◊〉
            
             .
             The
             father
             must
             be
             honoured
             in
             what
             low
             condition
             or
             estate
             
             soever
             he
             be
             .
             We
             see
             the
             disobedient
             son
             called
             his
             father
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Sir
             or
             Lord.
             And
             the
             
             obedient
             son
             like
             wise
             professed
             ,
             how
             
               obedient
               and
               dutiful
            
             he
             had
             been
             to
             his
             father
             
             for
             many
             years
             ,
             though
             he
             had
             not
             done
             so
             much
             for
             him
             ,
             as
             for
             his
             prodigall
             brother
             .
             Wicked
             Absalom
             coming
             to
             his
             father
             ,
             
               bowed
               himself
               on
               his
               face
               to
               the
               ground
               :
            
             and
             King
             
               Solomon
               rose
               up
               and
               bowed
               to
               his
               mother
               .
            
             And
             the
             reason
             why
             they
             are
             to
             perform
             the
             greatest
             honour
             to
             them
             (
             next
             after
             God
             )
             is
             ,
             because
             the
             greatest
             part
             of
             excellency
             
             is
             
               esse
               causam
               ,
               to
               be
               a
               cause
               of
               our
               being
               .
            
          
           
             Now
             if
             any
             shall
             be
             so
             far
             gone
             as
             to
             reject
             his
             parents
             ,
             as
             ashamed
             at
             them
             ,
             or
             
             mock
             at
             his
             father
             ,
             and
             despise
             to
             obey
             his
             mother
             ;
             if
             he
             look
             with
             a
             scornful
             eye
             ,
             or
             with
             a
             crabbed
             countenance
             ,
             if
             he
             do
             
               vultu
               laedere
               pietatem
            
             ,
             mark
             what
             punishment
             
             the
             Wise
             man
             saith
             shall
             be
             fall
             such
             ;
             
               The
               ravens
               of
               the
               valley
               shall
               pick
               out
               his
               eyes
               ,
               and
               the
               young
               eagles
               shall
               eat
               them
               .
            
             We
             may
             see
             this
             in
             the
             heavy
             punishment
             of
             Cham
             for
             deriding
             his
             father
             Noah
             ,
             a
             great
             curse
             was
             laid
             upon
             him
             .
             The
             curse
             reached
             not
             onely
             to
             himself
             ,
             but
             to
             all
             his
             posterity
             ,
             being
             cast
             out
             of
             Gods
             favour
             ,
             
             for
             the
             blessings
             both
             of
             this
             life
             ,
             and
             the
             life
             to
             come
             .
          
           
             If
             any
             shall
             go
             further
             ,
             and
             give
             evil
             language
             ,
             and
             reproach
             or
             curse
             them
             ,
             His
             
             
               lamp
               shall
               be
               put
               out
               in
               obscure
               darknesse
               ,
            
             that
             is
             ,
             he
             is
             
               filius
               mortis
            
             ,
             but
             a
             dead
             man.
             
             It
             was
             Gods
             will
             by
             a
             special
             law
             enacted
             by
             him
             in
             this
             very
             case
             ;
             and
             much
             more
             he
             deserves
             to
             die
             ,
             if
             he
             be
             one
             
               that
               smites
               father
               or
               mother
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             such
             a
             person
             was
             accounted
             by
             the
             very
             Heathen
             to
             be
             a
             greater
             malefactor
             then
             a
             murderer
             of
             others
             .
          
           
             2.
             
             The
             second
             duty
             of
             parents
             ,
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             nourish
             them
             continually
             as
             the
             word
             signifies
             ,
             and
             not
             as
             beasts
             ,
             for
             a
             moneths
             space
             .
             They
             are
             not
             onely
             to
             take
             heed
             of
             
             procuring
             abortive
             births
             (
             which
             was
             a
             capital
             crime
             under
             the
             Law
             )
             but
             if
             after
             the
             birth
             there
             be
             
               expositio
               ,
               an
               exposing
               of
               the
               childe
               to
               the
               world
               ,
            
             which
             Hagar
             was
             
             about
             to
             do
             ,
             when
             she
             cast
             the
             childe
             under
             a
             tree
             ,
             the
             bottle
             of
             water
             being
             spent
             ,
             if
             the
             Angel
             had
             not
             recalled
             her
             .
             If
             through
             negligence
             it
             happen
             to
             die
             ,
             as
             the
             womans
             
             son
             ,
             which
             was
             overlaid
             in
             the
             night
             ;
             or
             if
             it
             come
             to
             be
             lame
             ,
             or
             to
             lose
             any
             limb
             ,
             
             as
             Mephibosheth
             ,
             who
             was
             lame
             of
             his
             feet
             by
             a
             fall
             of
             his
             nurse
             ,
             it
             is
             a
             sin
             contrary
             
             to
             that
             duty
             which
             parents
             owe
             to
             their
             children
             ;
             for
             nature
             teacheth
             every
             one
             to
             
             nourish
             their
             own
             flesh
             ,
             (
             as
             the
             Apostle
             hath
             it
             )
             which
             is
             implyed
             in
             that
             which
             he
             urgeth
             in
             another
             place
             ,
             of
             providing
             for
             their
             family
             ,
             and
             not
             be
             so
             unnatural
             ,
             as
             
             
               when
               they
               ask
               them
               bread
               ,
               to
               give
               them
               a
               stone
               ,
            
             which
             our
             Saviour
             counted
             an
             unnatural
             thing
             .
          
           
             Not
             is
             this
             nourishment
             all
             that
             is
             required
             of
             them
             ,
             but
             they
             must
             also
             provide
             for
             them
             for
             the
             future
             ,
             according
             to
             that
             of
             the
             Apostle
             ,
             
               Children
               lay
               not
               up
               for
               the
               parents
               ,
               but
               parents
               for
               the
               children
               .
            
             There
             is
             an
             inheritance
             mentioned
             under
             
             the
             law
             .
             If
             a
             man
             be
             not
             able
             to
             leave
             an
             inheritance
             ,
             or
             means
             when
             he
             dies
             ,
             he
             must
             
             take
             order
             to
             leave
             him
             an
             Art
             ,
             which
             (
             as
             
               S.
               Augustine
            
             saith
             )
             
               is
               all
               one
               with
               an
               inheritance
               .
            
             
             In
             the
             choice
             and
             fitting
             the
             children
             to
             which
             ,
             the
             discretion
             of
             the
             father
             must
             discern
             and
             judge
             of
             the
             〈◊〉
             of
             his
             children
             ,
             to
             what
             art
             or
             profession
             they
             are
             most
             apt
             and
             fit
             by
             nature
             ,
             as
             Jacob
             did
             when
             he
             〈◊〉
             his
             sons
             ,
             with
             this
             proviso
             〈◊〉
             ,
             that
             they
             allot
             not
             the
             〈◊〉
             to
             God
             ,
             who
             in
             his
             Law
             commanded
             the
             first-born
             
             to
             be
             sanctified
             to
             him
             ,
             which
             Hannah
             performed
             in
             her
             vow
             of
             Samuel
             .
             
          
           
             The
             duty
             of
             a
             childe
             answerable
             to
             this
             ,
             is
             
               remuneratio
               ,
               requital
               of
               benefits
            
             .
             This
             the
             Apostle
             〈◊〉
             requires
             ,
             
               that
               children
               shew
               piety
               at
               home
               ,
               and
               requite
               their
               parents
               ,
            
             affirming
             that
             
               it
               is
               good
               and
               acceptable
               before
               God
               :
            
             and
             for
             those
             that
             requite
             evil
             for
             good
             .
             〈◊〉
             Wise
             man
             saith
             ,
             
               That
               evil
               shall
               not
               depart
               from
               their
               house
               .
            
             This
             requital
             
             must
             not
             be
             only
             
               non
               subtrahendo
               ,
               by
               not
               making
               away
               ,
               wasting
               or
               pilfering
               their
            
             
             
               fathers
               goods
            
             (
             which
             is
             condemned
             as
             a
             great
             fault
             )
             such
             a
             son
             ,
             saith
             Solomon
             ,
             causeth
             shame
             and
             reproach
             ,
             and
             is
             a
             companion
             of
             a
             destroyer
             ;
             but
             by
             aiding
             them
             ,
             if
             they
             want
             ability
             ,
             for
             so
             the
             Apostle
             requires
             ,
             
               to
               requite
               their
               parents
            
             ,
             and
             as
             it
             follows
             
               to
               take
               
               order
               to
               relieve
               them
               ,
               that
               the
               Church
               be
               not
               charged
               ,
               that
               so
               it
               may
               relieve
               those
               that
               are
               widows
               indeed
               ,
               viz.
            
             which
             have
             no
             children
             able
             to
             maintain
             them
             .
             Our
             Saviour
             would
             rather
             have
             the
             Corban
             go
             without
             ,
             then
             the
             father
             should
             want
             .
             And
             the
             
             Council
             of
             Gangra
             hath
             a
             severe
             Canon
             ,
             which
             doth
             anathematize
             those
             which
             
             shall
             neglect
             their
             parents
             in
             this
             case
             .
             And
             we
             have
             the
             example
             of
             our
             Saviour
             
             Christ
             performing
             this
             part
             of
             duty
             ,
             and
             taking
             care
             for
             his
             mother
             ,
             even
             at
             his
             death
             .
          
           
             This
             the
             very
             Heathen
             saw
             to
             be
             a
             duty
             by
             the
             light
             of
             nature
             ;
             for
             at
             Athens
             ,
             Children
             after
             they
             came
             to
             be
             thirty
             years
             of
             age
             ,
             were
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Cherishers
               of
               their
               parents
               in
               their
               old
               age
               :
            
             and
             they
             had
             laws
             which
             were
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Stork
               laws
            
             ;
             and
             the
             story
             tells
             us
             ,
             that
             it
             was
             taken
             from
             the
             Storks
             ,
             which
             (
             as
             writers
             testifie
             of
             them
             )
             bring
             every
             morning
             and
             evening
             meat
             to
             the
             old
             storks
             ,
             when
             by
             agethey
             are
             not
             able
             to
             flie
             ;
             and
             they
             young
             ones
             (
             when
             the
             old
             would
             drink
             )
             take
             them
             on
             their
             backs
             ,
             and
             carry
             them
             to
             a
             river
             .
             And
             the
             neglecters
             of
             this
             duty
             in
             their
             laws
             ,
             are
             called
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               not
               capable
               of
               honour
            
             ;
             and
             were
             pronounced
             short
             lived
             :
             Homer
             gives
             the
             reason
             of
             one
             that
             died
             suddenly
             ,
             that
             he
             did
             not
             nourish
             his
             parents
             .
          
           
             To
             this
             may
             be
             added
             the
             duty
             which
             the
             godly
             have
             performed
             to
             their
             parents
             in
             their
             sicknesse
             ,
             and
             at
             their
             funerals
             .
             An
             example
             we
             have
             in
             Joseph
             ,
             who
             ,
             though
             
             he
             were
             in
             a
             high
             estate
             ,
             yet
             came
             to
             his
             father
             Jacob
             in
             his
             sicknesse
             ,
             and
             when
             he
             was
             dead
             ,
             honoured
             him
             with
             
               solemn
               funerals
            
             .
             And
             we
             may
             see
             it
             even
             in
             the
             ungodly
             ;
             for
             though
             Ishmael
             and
             Esau
             were
             wicked
             sons
             ,
             yet
             they
             thought
             it
             so
             great
             a
             piaculum
             
             to
             neglect
             their
             duty
             in
             this
             point
             ,
             that
             they
             concurred
             with
             their
             〈◊〉
             in
             the
             
             enterring
             of
             their
             deceased
             fathers
             .
          
           
             3.
             
             The
             third
             duty
             of
             parents
             ,
             is
             
               to
               bring
               up
               their
               children
               in
               the
               fear
               of
               God
            
             ;
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               the
               fear
               and
               nurture
               of
               the
               Lord
               ,
            
             as
             the
             Apostle
             speaks
             .
             The
             former
             dutie
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               nourish
               their
               bodies
            
             ,
             most
             parents
             are
             careful
             enough
             of
             ,
             but
             this
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             concerns
             their
             souls
             ,
             they
             are
             carelesse
             in
             .
             Men
             are
             apt
             enough
             with
             the
             mother
             of
             Zebedees
             children
             ,
             to
             take
             care
             for
             their
             preferment
             ,
             
             which
             is
             but
             a
             worldly
             care
             ;
             but
             for
             the
             care
             of
             their
             souls
             ,
             it
             is
             many
             times
             ,
             and
             with
             many
             the
             least
             of
             their
             thoughts
             .
             Let
             them
             see
             their
             son
             break
             a
             bone
             ,
             or
             the
             like
             ,
             and
             they
             are
             presently
             much
             moved
             ,
             but
             though
             they
             see
             them
             break
             the
             Law
             of
             God
             ,
             it
             much
             troubles
             them
             not
             .
             If
             their
             children
             come
             to
             any
             temporal
             punishment
             ,
             or
             shame
             ,
             or
             if
             they
             be
             disfigured
             in
             body
             ,
             or
             the
             like
             ,
             they
             will
             grieve
             and
             sigh
             ,
             but
             for
             any
             deformity
             in
             the
             soul
             ,
             or
             sinful
             practises
             ,
             whereby
             they
             incur
             
             the
             displeasure
             of
             God
             ,
             they
             are
             not
             troubled
             .
             Therefore
             their
             duty
             is
             ,
             1.
             in
             the
             
             first
             place
             to
             follow
             Abrahams
             example
             ,
             to
             incorporate
             them
             into
             the
             Church
             assoon
             
             as
             they
             can
             ,
             else
             ,
             as
             the
             Apostle
             speaks
             ,
             their
             
               children
               are
               not
               holy
            
             .
          
           
             2.
             
             After
             their
             initiating
             followeth
             their
             instruction
             :
             because
             that
             
               non
               recedat
               ab
               co
               cum
               senex
               〈◊〉
               ,
               quod
               didicit
               juvenis
               ,
               he
               will
               not
               depart
               when
               he
               is
               old
               ,
               from
               that
               he
               learned
               when
               he
               was
               young
               .
            
             And
             this
             instruction
             must
             not
             be
             curious
             or
             〈◊〉
             ,
             but
             after
             a
             familiar
             sort
             ,
             and
             in
             a
             plain
             way
             ,
             that
             may
             〈◊〉
             them
             with
             the
             principles
             of
             religion
             before
             they
             come
             to
             be
             auditors
             in
             the
             Church
             ;
             lest
             otherwise
             that
             which
             they
             hear
             〈◊〉
             may
             seem
             strange
             to
             them
             :
             wherein
             they
             have
             the
             examples
             
             of
             Abraham
             and
             David
             .
             It
             was
             also
             the
             practise
             of
             godly
             parents
             in
             the
             new
             Testament
             .
             
             
               Timothy
               knew
               the
               holy
               Scriptures
               from
               a
               childe
               ,
            
             as
             
               S.
               Paul
            
             testified
             of
             him
             .
             
          
           
             1.
             
             The
             best
             way
             to
             make
             instruction
             profitable
             is
             example
             :
             for
             as
             one
             saith
             very
             
             truely
             ,
             
               Validiora
               sunt
               exempla
               quam
               verba
               ,
               &
               plenius
               opere
               dicetur
               quam
               voce
               ;
               examples
               are
               more
               prevalent
               then
               words
               ,
               and
               a
               man
               may
               speak
               more
               by
               his
               action
               ,
               then
               his
            
             
             
               voice
               .
               I
               saw
               and
               considered
               it
               well
               ,
               and
               looked
               upon
               it
               ,
            
             saith
             the
             Wise
             man
             ,
             
               and
               so
               I
               received
               instruction
            
             .
             Therefore
             parents
             example
             must
             not
             be
             repugnant
             to
             what
             they
             teach
             ;
             for
             then
             ,
             
               armatur
               natura
               exemplo
               :
               corrupt
               nature
               is
               armed
               and
               strengthened
               by
               example
               :
            
             if
             their
             example
             be
             repugnant
             to
             that
             they
             teach
             ,
             little
             profit
             will
             arise
             by
             instruction
             .
             When
             the
             parents
             set
             the
             children
             a
             good
             example
             ,
             and
             say
             ,
             
               Go
               thou
               ,
               and
               do
               likewise
            
             ;
             or
             
               learn
               of
               me
            
             ,
             (
             as
             Christ
             to
             his
             hearers
             )
             their
             speech
             and
             pattern
             together
             ,
             will
             be
             very
             prevalent
             with
             their
             children
             .
          
           
             2.
             
             Another
             way
             to
             help
             instruction
             is
             by
             Discipline
             ,
             which
             the
             Wise
             man
             calleth
             
             
               the
               rod
               and
               reproof
            
             .
             And
             this
             it
             is
             which
             
               puts
               wisdom
               into
               the
               soul
               ,
               which
               is
               kept
               out
               by
               folly
               :
            
             which
             as
             it
             ariseth
             by
             impunity
             ,
             which
             the
             Rabbines
             call
             ,
             
               Magna
               venefica
               a
               great
            
             
             bewitcher
             ,
             so
             
               the
               rod
               of
               correction
               shall
               drive
               it
               away
               .
               Solomon
            
             answereth
             one
             objection
             
             in
             this
             point
             ,
             which
             is
             ,
             I
             cannot
             love
             and
             correct
             too
             .
             That
             is
             not
             so
             ,
             saith
             he
             ,
             He
             
             
               that
               spareth
               his
               rod
               ,
               hateth
               his
               son
               ;
               hut
               he
               that
               loveth
               him
               ,
               chasteneth
               him
               betimes
               .
            
             If
             you
             correct
             him
             not
             ,
             you
             love
             him
             not
             .
             And
             indeed
             ,
             in
             another
             place
             he
             scoffs
             at
             the
             
             lenity
             of
             those
             that
             make
             such
             objections
             .
             
               Withhold
               not
               correction
               from
               thy
               child
               ;
               for
               if
               thou
               beat
               him
               with
               the
               rod
               ,
               he
               shall
               not
               die
               :
            
             there
             is
             no
             fear
             of
             that
             ,
             but
             assurance
             of
             
             two
             great
             blessings
             by
             it
             ,
             as
             it
             followeth
             .
             1.
             
             It
             shall
             
               liberare
               animam
               ab
               inferno
               ,
               it
               shall
               deliver
               his
               soul
               from
               hell
               .
            
             And
             2.
             
             
               Afferre
               soiatium
               animo
               patris
               ,
               bring
               joy
               and
            
             
             
               comfort
               to
               the
               fathers
               heart
            
             .
             But
             with
             this
             caveat
             ,
             that
             it
             be
             done
             
               dum
               spes
               est
               ,
               while
            
             
             
               there
               is
               hope
            
             ,
             〈◊〉
             the
             twig
             will
             grow
             so
             great
             ,
             that
             it
             will
             break
             before
             it
             bend
             .
             
               S.
               Augustine
            
             proving
             out
             of
             our
             Saviours
             words
             to
             the
             Jews
             ,
             that
             we
             must
             do
             the
             
             works
             of
             Abraham
             ,
             tells
             us
             how
             we
             shall
             do
             them
             .
             
               Omnis
               qui
               trucidat
               filiorùm
               voluptates
               ,
               tale
               sacrificium
               offert
               Deo
               ,
               quale
               Abraham
               :
               he
               that
               kills
               pleasure
               in
               his
               children
               ,
               offers
               such
               a
               sacrifice
               to
               God
               as
               Abraham
               did
               .
            
             If
             he
             kill
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             the
             Apostle
             speaks
             of
             ,
             those
             lusts
             which
             bud
             and
             spring
             up
             in
             young
             men
             :
             this
             will
             prove
             an
             acceptable
             sacrifice
             .
             It
             is
             recorded
             as
             a
             blemish
             to
             David
             ,
             that
             he
             never
             displeased
             Adonijah
             ,
             1
             Kings
             1.
             6.
             
          
           
             To
             conclude
             this
             point
             ,
             the
             last
             part
             of
             his
             duty
             towards
             them
             ,
             is
             prayer
             ,
             and
             that
             particular
             kinde
             of
             prayer
             ,
             which
             we
             call
             
               benedictio
               ,
               blessing
               them
            
             ,
             which
             makes
             the
             rest
             effectual
             and
             〈◊〉
             ;
             else
             God
             will
             curse
             them
             .
             We
             see
             the
             practise
             of
             getting
             
             this
             blessing
             for
             Jacob
             by
             his
             mother
             ,
             which
             took
             effect
             in
             all
             his
             off-spring
             .
             And
             we
             
             have
             the
             example
             of
             Jacob
             blessing
             his
             children
             ,
             and
             Davids
             blessing
             and
             prayer
             for
             
             Solomon
             .
             And
             the
             curse
             of
             Noah
             which
             took
             the
             contrary
             effect
             in
             Cham.
             
             
          
           
             The
             childrens
             duty
             answerable
             to
             this
             ,
             is
             
               to
               obey
               and
               hearken
            
             to
             the
             instructions
             of
             their
             parents
             :
             for
             as
             the
             Heathen
             saith
             ,
             
               Pudor
               est
               ,
               pudorem
               esse
               ei
               &c.
               it
               is
               a
               shame
               that
               we
               should
               be
               a
               shame
               to
               them
               ,
               to
               whom
               we
               ought
               to
               be
               a
               comfort
               :
            
             and
             seeing
             that
             the
             
             Holy
             Ghost
             saith
             ,
             that
             
               children
               should
               be
               a
               crown
               to
               their
               parents
               ,
            
             it
             were
             a
             great
             shame
             
             to
             be
             
               a
               crown
               of
               thorns
            
             to
             them
             .
             The
             Wise
             man
             saith
             ,
             that
             
               a
               wise
               son
               maketh
               a
               glad
            
             
             father
             :
             whereas
             contrariwise
             he
             tells
             us
             ;
             that
             
               a
               foolish
               son
               is
               a
               grief
               to
               his
               father
               ,
               and
            
             
             
               bitternesse
               to
               her
               that
               bare
               him
               .
               And
               he
               that
               begetteth
               a
               fool
               ,
               doth
               it
               to
               his
               sorrow
               ,
               and
               the
            
             
             
               father
               of
               a
               fool
               hath
               no
               joy
               .
            
             And
             therefore
             he
             would
             have
             this
             precept
             laid
             as
             a
             foundation
             
             in
             their
             hearts
             :
             
               My
               son
               keep
               thy
               fathers
               commandment
               ,
               and
               forsake
               not
               the
               law
            
             
             
               of
               thy
               mother
            
             :
             and
             perswades
             children
             ,
             
               to
               receive
               instruction
               and
               knowledge
               ,
               preferring
               it
               before
               silver
               and
               gold
               .
            
             This
             is
             the
             first
             part
             answerable
             to
             the
             fathers
             .
          
           
             The
             next
             is
             ,
             they
             are
             to
             imitate
             the
             fathers
             example
             being
             good
             .
             It
             is
             said
             of
             Solomon
             ,
             that
             
               he
               walked
               in
               the
               steps
               of
               his
               father
               David
               :
            
             and
             the
             Prophet
             Esay
             〈◊〉
             
             the
             people
             
               to
               take
               Abraham
               for
               a
               pattern
               .
            
          
           
             And
             in
             the
             last
             place
             ,
             that
             they
             
               subject
               themselves
               to
               discipline
            
             ,
             according
             to
             that
             of
             
             the
             Apostle
             ,
             where
             he
             saith
             ,
             
               we
               have
               had
               fathers
               in
               the
               flesh
               ,
               which
               corrected
               us
               ,
               and
               we
               gave
               them
               reverence
               :
            
             this
             is
             it
             which
             puts
             a
             difference
             between
             a
             natural
             son
             and
             a
             bastard
             .
             This
             also
             we
             are
             to
             take
             by
             the
             way
             ,
             that
             as
             the
             regarding
             of
             that
             we
             are
             taught
             is
             one
             part
             of
             our
             duty
             ;
             so
             another
             is
             obedience
             in
             the
             practise
             of
             it
             ;
             not
             in
             regard
             of
             that
             which
             the
             law
             of
             God
             expressely
             commandeth
             ,
             for
             that
             is
             not
             thanks-worthy
             :
             but
             in
             matters
             also
             of
             indifferency
             .
             The
             Rechabites
             were
             forbidden
             by
             their
             
             father
             Jonadab
             to
             drink
             wine
             ,
             (
             a
             thing
             indifferent
             )
             and
             they
             kept
             it
             ,
             and
             are
             commended
             for
             it
             .
             The
             Heathen
             man
             could
             say
             ,
             that
             it
             was
             a
             great
             honour
             to
             parents
             ,
             
               〈◊〉
               referimus
               actiones
               nostras
               ad
               arbitrium
               parentum
               ,
               when
               we
               refer
               and
               submit
               our
               actions
               to
               their
               will
               and
               disposal
               .
            
             This
             is
             therefore
             a
             special
             part
             of
             childrens
             duty
             to
             their
             parents
             ,
             as
             when
             they
             take
             their
             essent
             ,
             in
             the
             〈◊〉
             to
             a
             vocation
             ,
             or
             in
             
               not
               marrying
               without
               their
               approbation
            
             .
             For
             if
             a
             vow
             of
             a
             childe
             must
             not
             be
             made
             in
             the
             fathers
             
             house
             without
             his
             knowledge
             or
             approbation
             ,
             then
             much
             lesse
             a
             covenant
             for
             matrimony
             .
             Again
             ,
             if
             it
             be
             the
             part
             of
             a
             parent
             to
             give
             his
             childe
             in
             marriage
             ,
             then
             is
             it
             
             the
             duty
             of
             a
             childe
             to
             yield
             to
             it
             :
             else
             it
             is
             no
             true
             childe
             ,
             but
             a
             Bastard
             ,
             or
             such
             a
             
             one
             as
             Esau
             ,
             who
             ,
             to
             the
             grief
             of
             his
             father
             and
             mother
             ,
             married
             against
             their
             mindes
             .
          
           
             Now
             against
             disobedient
             children
             ,
             there
             was
             a
             law
             enacted
             by
             God
             worth
             the
             observation
             :
             
               〈◊〉
               if
               a
               man
               have
               a
               stubborn
               and
               rebellious
               son
               ,
               that
               neither
               by
               fair
               nor
            
             
             
               foul
               means
               would
               be
               reclaimed
            
             ,
             his
             parents
             were
             to
             accuse
             him
             before
             the
             Elders
             ,
             and
             their
             accusation
             must
             be
             ,
             
               This
               our
               son
               is
               stubborn
               and
               rebellious
               ,
               &c.
               and
               is
               a
               〈◊〉
               ,
               or
               a
               drunkard
               ,
               or
               hunter
               of
               〈◊〉
               .
            
             Then
             follows
             the
             judgement
             and
             execution
             ,
             
             that
             he
             shall
             be
             stoned
             .
             And
             there
             was
             little
             lesse
             favour
             to
             such
             in
             the
             laws
             of
             the
             Heathen
             :
             for
             the
             father
             of
             such
             a
             person
             was
             to
             bring
             his
             son
             to
             the
             judge
             of
             the
             〈◊〉
             ,
             who
             was
             not
             to
             give
             what
             sentence
             he
             pleased
             in
             favour
             of
             the
             accused
             ,
             but
             
               dicturus
               erat
               〈◊〉
               quam
               pater
               voluerat
               ,
               he
               was
               to
               pronounce
               such
               a
               sentence
               as
               should
               please
               the
               father
               .
               Solon
            
             being
             demanded
             ,
             why
             he
             left
             out
             of
             his
             laws
             ,
             a
             law
             against
             disobedient
             children
             ,
             answered
             ,
             because
             he
             thought
             there
             would
             be
             no
             such
             ;
             yet
             (
             saith
             he
             )
             I
             confesse
             I
             found
             〈◊〉
             of
             that
             kinde
             ,
             but
             by
             diligent
             search
             I
             discovered
             that
             they
             were
             but
             Supposititii
             ,
             not
             true
             sons
             but
             changelings
             ,
             and
             I
             thought
             that
             no
             true
             son
             would
             be
             a
             〈◊〉
             in
             that
             kind
             .
             And
             the
             Philosophers
             were
             of
             opinion
             ,
             that
             every
             father
             had
             his
             〈◊〉
             ,
             a
             fury
             of
             hel
             to
             torment
             his
             son
             that
             should
             be
             disobedient
             .
          
           
             There
             is
             a
             notable
             example
             of
             Gods
             veangence
             (
             I
             am
             sure
             )
             against
             Ells
             two
             sons
             
             in
             taking
             his
             grace
             from
             them
             ,
             in
             that
             they
             hearkened
             not
             to
             the
             voice
             of
             their
             father
             ,
             and
             his
             veangeance
             brought
             them
             to
             an
             untimely
             death
             .
             Nay
             we
             see
             ,
             that
             though
             〈◊〉
             gave
             strict
             charge
             ,
             that
             no
             man
             should
             put
             〈◊〉
             his
             hand
             against
             his
             rebellious
             son
             Absalom
             ,
             yet
             God
             made
             Joah
             executioner
             of
             his
             wrath
             to
             kill
             him
             .
             I
             can
             
             end
             no
             better
             then
             with
             the
             Greek
             saying
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             If
             a
             man
             
             will
             not
             be
             obedient
             to
             his
             parents
             ,
             he
             shall
             obey
             him
             that
             is
             not
             his
             parent
             ,
             that
             is
             ,
             the
             hangman
             ,
             he
             shall
             come
             to
             an
             untimely
             end
             .
          
           
             Now
             besides
             the
             duties
             between
             
               natural
               parents
               and
               children
            
             ,
             there
             are
             others
             like
             those
             
               officia
               resultantia
            
             ,
             of
             which
             we
             spake
             ,
             to
             which
             the
             father
             and
             son
             respectively
             are
             bound
             :
             and
             first
             of
             the
             father
             .
          
           
             1
             ,
             Because
             God
             oftimes
             takes
             away
             the
             father
             from
             the
             son
             ,
             that
             chief
             duty
             can
             no
             longer
             be
             performed
             by
             him
             ,
             therefore
             God
             taketh
             order
             ,
             that
             there
             be
             
               officia
               〈◊〉
            
             ,
             performed
             by
             others
             to
             them
             ,
             
               in
               the
               stead
               and
               place
               of
               fathers
               .
            
             And
             in
             this
             respect
             it
             was
             ,
             that
             Laban
             called
             the
             children
             of
             
               Jacob
               ,
               his
               sons
               and
               daughters
               .
            
             and
             this
             as
             he
             was
             their
             Grandfather
             ,
             and
             if
             Jacob
             had
             died
             ,
             the
             care
             of
             their
             education
             
             would
             have
             layen
             upon
             Laban
             in
             part
             .
          
           
             In
             the
             law
             it
             is
             more
             plain
             ,
             for
             God
             there
             giveth
             charge
             ,
             that
             if
             any
             one
             for
             poverty
             
             should
             sell
             himself
             ;
             his
             brother
             ,
             his
             uncle
             ,
             or
             his
             uncles
             son
             were
             to
             redeem
             
             him
             .
             If
             the
             next
             of
             kin
             was
             by
             the
             law
             to
             be
             
               vindex
               sanguinis
               ,
               the
               〈◊〉
               of
               blood
            
             and
             so
             to
             be
             concerned
             in
             case
             of
             death
             ;
             much
             more
             are
             the
             next
             of
             kin
             concerned
             in
             case
             of
             life
             .
             We
             have
             an
             example
             of
             the
             care
             of
             kinred
             to
             the
             children
             of
             the
             deceased
             
             in
             Terah
             :
             for
             whereas
             Loti
             father
             was
             dead
             ,
             Terah
             (
             his
             uncle
             by
             the
             fathers
             side
             ,
             and
             father
             to
             Abraham
             )
             
               departing
               out
               of
               Caldea
               into
               the
               land
               of
               〈◊〉
               ,
            
             thought
             it
             his
             duty
             not
             onely
             to
             take
             his
             own
             son
             Abraham
             and
             Sarah
             his
             wife
             along
             with
             him
             ,
             but
             his
             Nephew
             Lot
             also
             .
             The
             like
             did
             Abraham
             ;
             for
             his
             father
             Terah
             being
             
             dead
             in
             Haran
             ,
             in
             the
             way
             ,
             he
             took
             
               Sarah
               and
               Lot
               his
               fathers
               brothers
               son
               ,
               and
               brought
               him
               into
               the
               land
               of
               Canaan
               .
            
             The
             same
             care
             tooke
             Mardocheus
             of
             Esther
             ,
             who
             though
             she
             was
             but
             the
             daughter
             of
             〈◊〉
             the
             uncle
             of
             〈◊〉
             ,
             yet
             her
             father
             being
             dead
             ,
             
               he
               took
               her
               for
               his
               daughter
               .
            
             And
             for
             default
             of
             kindred
             ,
             where
             there
             was
             none
             to
             take
             care
             ,
             God
             took
             order
             under
             the
             Law
             ,
             appointing
             every
             third
             year
             ,
             
             after
             the
             people
             had
             paid
             their
             tithes
             to
             the
             priests
             and
             Levites
             ;
             that
             
               the
               remainder
               should
               be
               tithed
               over
               again
               ,
               there
               must
               be
               a
               tenth
               for
               the
               fatherlesse
               and
               widow
               ,
               that
            
             
             
               they
               may
               eat
               and
               be
               satisfied
               .
            
             This
             is
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             2.
             
             In
             the
             next
             place
             ,
             as
             there
             is
             a
             duty
             in
             fathers
             to
             the
             children
             of
             their
             kindred
             ,
             so
             likewise
             is
             there
             a
             duty
             of
             children
             to
             the
             kindred
             of
             their
             father
             ,
             and
             their
             elders
             .
             We
             see
             this
             most
             excellently
             described
             in
             the
             story
             of
             Ruth
             ;
             who
             though
             Naomi
             were
             but
             her
             mother
             in
             law
             ,
             yet
             she
             would
             not
             forsake
             her
             ,
             but
             accompanied
             her
             into
             her
             own
             country
             ,
             and
             there
             was
             very
             careful
             to
             relieve
             her
             .
             Thus
             the
             
             Kenites
             the
             posterity
             of
             
               Hobab
               ,
               Moses
            
             his
             father
             in
             law
             ,
             dealt
             friendly
             with
             the
             Israelits
             ,
             
             delivering
             Sisera
             to
             them
             .
             And
             for
             spiritual
             duties
             we
             see
             ,
             Cornelius
             his
             care
             ,
             he
             sent
             for
             all
             his
             kindred
             ,
             who
             were
             ready
             to
             heare
             what
             Peter
             had
             to
             deliver
             from
             
             God.
             And
             the
             Apostle
             professeth
             his
             great
             affection
             to
             his
             countrymen
             ,
             the
             Jewes
             ,
             
             his
             brethren
             ,
             his
             kinsmen
             according
             to
             the
             flesh
             ,
             that
             he
             was
             in
             continual
             heavines
             and
             sorrow
             of
             heart
             for
             them
             .
          
           
             3.
             
             And
             yet
             there
             is
             one
             rule
             more
             concerning
             this
             duty
             ;
             which
             not
             onely
             should
             
             extend
             it self
             to
             kindred
             ,
             but
             stretch
             it self
             to
             our
             own
             friend
             and
             our
             fathers
             friend
             ,
             as
             the
             wise
             man
             〈◊〉
             us
             .
             we
             see
             the
             example
             for
             this
             in
             King
             David
             when
             Sauls
             
             sons
             were
             executed
             to
             stay
             the
             famine
             ,
             yet
             King
             David
             (
             as
             the
             text
             saith
             )
             spared
             〈◊〉
             
             the
             son
             of
             〈◊〉
             ,
             because
             of
             the
             league
             of
             frendship
             between
             him
             and
             〈◊〉
             his
             father
             .
          
           
             And
             thus
             much
             for
             the
             duties
             of
             Parents
             and
             children
             .
          
           
             3.
             
             The
             third
             Combination
             is
             between
             the
             Master
             and
             the
             servant
             ,
             the
             master
             being
             in
             the
             family
             ,
             as
             the
             magistrate
             and
             superiour
             is
             in
             the
             Civilbody
             ;
             onely
             here
             the
             institution
             was
             from
             man
             ,
             but
             the
             approbation
             was
             from
             God
             ,
             whereas
             the
             institution
             of
             the
             supreme
             Civil
             power
             in
             kings
             was
             from
             God.
             And
             the
             warrant
             of
             calling
             
               a
               master
               father
            
             (
             and
             so
             honouring
             him
             )
             is
             cleere
             from
             that
             place
             ,
             where
             Naamans
             
             servants
             call
             him
             father
             .
          
           
             The
             scope
             and
             especial
             point
             to
             be
             aymed
             at
             in
             this
             Combination
             is
             .
             1.
             
             That
             all
             masters
             are
             to
             have
             respect
             to
             the
             chiefest
             good
             ;
             that
             salvation
             ,
             as
             with
             Zaeheus
             ,
             should
             
             come
             to
             their
             whole
             family
             .
             So
             also
             it
             was
             with
             Lydia
             and
             her
             family
             ,
             Act.
             16.
             15.
             
             So
             with
             
               Cornelius
               ,
               Act.
            
             10.
             27.
             
             With
             the
             Iayler
             ,
             Act.
             16.
             33.
             
             And
             with
             
               Rahab
               .
               〈◊〉
            
             .
             2.
             13.
             2.
             
             That
             the
             master
             do
             
               dominari
               in
               bano
               ,
               govern
               his
               family
               for
               their
               good
               and
               his
               mutually
            
             ;
             not
             as
             he
             ,
             of
             which
             the
             Preacher
             took
             notice
             ,
             
               that
               ruled
               over
               another
            
             
             
               to
               his
               own
               hurt
            
             .
          
           
             For
             the
             first
             institution
             of
             this
             relation
             ,
             we
             read
             of
             no
             servants
             at
             the
             beginning
             ,
             for
             if
             man
             had
             continued
             in
             his
             innocency
             ,
             there
             should
             have
             been
             none
             :
             and
             there
             were
             none
             ,
             we
             read
             of
             ,
             till
             the
             time
             of
             Cham
             ,
             who
             for
             dishonouring
             his
             father
             ,
             
             was
             changed
             from
             a
             son
             to
             a
             servant
             of
             servants
             ,
             by
             the
             curse
             of
             Neah
             ,
             and
             the
             confirmation
             of
             it
             by
             God.
             So
             that
             
               propter
               〈◊〉
            
             or
             maledictionem
             ,
             by
             sin
             it
             was
             
             first
             brought
             in
             .
             And
             the
             like
             change
             happened
             afterward
             to
             Esau
             :
             because
             he
             had
             behaved
             himself
             lewdly
             towards
             his
             father
             ,
             and
             unreverently
             towards
             God
             ,
             in
             neglecting
             and
             contemning
             his
             birthright
             ,
             the
             blessing
             was
             translated
             from
             him
             to
             Jacob
             ,
             to
             whom
             Esau
             was
             made
             a
             servant
             .
          
           
             Servitude
             is
             of
             three
             kinds
             or
             sorts
             .
             First
             by
             nature
             .
             Secondly
             by
             war.
             Thirdly
             by
             Covenant
             .
          
           
             1.
             
             The
             first
             way
             is
             
               depressione
               〈◊〉
               ,
               by
               a
               defect
               in
               nature
               ,
               want
            
             of
             gifts
             of
             the
             mind
             .
             And
             men
             of
             this
             condition
             are
             ever
             fit
             to
             be
             imployed
             rather
             in
             the
             execution
             of
             other
             mens
             commands
             ,
             then
             to
             command
             others
             of
             themselves
             ,
             and
             are
             more
             meet
             to
             be
             ruled
             ,
             then
             to
             rule
             .
             And
             this
             was
             Solomons
             opinion
             of
             natures
             order
             ,
             〈◊〉
             
             
               erit
               servus
               sapientis
               ,
               the
               fool
               shall
               be
               servant
               to
               the
               wise
               .
            
             And
             indeed
             he
             cannot
             be
             better
             sped
             then
             so
             to
             be
             ,
             We
             see
             this
             in
             the
             Gibeonites
             ,
             which
             became
             servile
             ,
             and
             found
             safety
             and
             ease
             by
             it
             ,
             and
             that
             service
             was
             good
             for
             them
             :
             there
             was
             in
             them
             
               depressio
               intellectus
               a
               defect
               in
               understanding
            
             and
             knowledg
             of
             God
             ,
             and
             his
             service
             ,
             and
             therfore
             they
             should
             be
             the
             fitter
             to
             serve
             in
             mean
             works
             ,
             and
             to
             be
             
             governed
             by
             the
             Levites
             :
             when
             Jacob
             prophecied
             of
             
               Jssachar
               that
               he
               should
               couch
               down
               and
               submit
               himself
               to
               the
               burden
               ,
               and
               finde
               ease
               by
               it
               ,
            
             he
             sheweth
             ,
             that
             in
             that
             son
             ,
             and
             in
             that
             Tribe
             there
             would
             be
             
               depressio
               intellectus
            
             ,
             above
             al
             's
             the
             rest
             ,
             and
             consequently
             that
             he
             was
             fit
             to
             be
             a
             servant
             And
             the
             Heathen
             man
             considering
             this
             point
             
             saith
             ,
             that
             God
             sheweth
             who
             are
             fit
             to
             serve
             ,
             by
             defect
             of
             understanding
             in
             some
             ,
             or
             making
             the
             body
             deformed
             or
             crooked
             ,
             fit
             for
             burdens
             ,
             and
             not
             giving
             〈◊〉
             proportion
             ,
             that
             it
             should
             be
             fit
             
               dominari
               to
               beare
               rule
            
             .
             And
             this
             is
             the
             first
             way
             ,
             whereby
             servitude
             came
             in
             ,
             defect
             of
             natural
             parts
             .
          
           
             2.
             
             The
             second
             way
             was
             by
             force
             or
             war.
             Thus
             the
             Posterity
             of
             Cham
             were
             hunters
             of
             men
             :
             and
             which
             is
             strange
             ,
             though
             the
             curse
             of
             God
             was
             upon
             him
             and
             
             his
             posterity
             ,
             that
             they
             should
             be
             servants
             ,
             yet
             they
             were
             the
             first
             that
             began
             to
             hunt
             men
             ,
             and
             to
             make
             servants
             of
             others
             (
             thereby
             drawing
             that
             curse
             upon
             themselves
             afterwards
             )
             and
             thus
             came
             in
             
               servitus
               belli
               ,
               service
               of
               necessity
            
             ;
             necessity
             being
             that
             which
             
               dat
               legem
               legi
               ,
               imposeth
               a
               law
               upon
               the
               law
               :
            
             as
             in
             the
             case
             of
             Joseph
             ,
             
             who
             being
             sold
             to
             the
             Madianites
             by
             his
             brethren
             ,
             and
             by
             them
             to
             Potiphar
             ,
             was
             
             by
             constraint
             become
             a
             servant
             .
             And
             so
             we
             see
             in
             the
             story
             of
             〈◊〉
             and
             his
             crew
             Lot
             was
             taken
             prisoner
             ,
             and
             became
             a
             captive
             or
             servant
             for
             the
             time
             ,
             till
             Abraham
             rescued
             him
             .
             This
             is
             the
             second
             way
             .
             
          
           
             3.
             
             The
             last
             way
             is
             
               servitus
               Pacti
               ,
               servitude
               by
               Covenant
            
             ;
             and
             this
             came
             upon
             the
             necessity
             which
             the
             other
             brought
             with
             it
             .
             For
             because
             men
             were
             desirous
             to
             be
             freed
             from
             the
             cruelty
             of
             the
             Soveraignty
             of
             tyrants
             ,
             they
             willingly
             gave
             themselves
             to
             such
             as
             would
             use
             them
             well
             ,
             and
             were
             able
             to
             defend
             them
             from
             the
             
             tyranny
             of
             others
             .
             And
             the
             Jews
             say
             ,
             that
             the
             great
             number
             of
             servants
             that
             Abraham
             had
             ,
             came
             to
             him
             by
             this
             means
             :
             for
             they
             seeing
             the
             equity
             of
             his
             government
             ,
             and
             comparing
             it
             with
             the
             harsh
             dealing
             of
             those
             Lords
             they
             were
             subject
             to
             ,
             came
             willingly
             to
             him
             ,
             and
             became
             of
             his
             family
             .
          
           
             And
             this
             proved
             to
             be
             a
             great
             benefit
             to
             them
             :
             for
             when
             he
             himself
             had
             received
             the
             seal
             of
             the
             covenant
             ,
             the
             
               Sacrament
               of
               Circumcision
            
             ,
             the
             very
             same
             day
             he
             made
             all
             his
             servants
             partakers
             of
             it
             .
             So
             that
             though
             their
             bodies
             were
             in
             subjection
             ,
             their
             sculs
             were
             made
             free
             ,
             and
             were
             set
             at
             liberty
             by
             it
             ;
             and
             therefore
             it
             was
             a
             good
             exchange
             for
             them
             .
             And
             in
             this
             respect
             it
             was
             ,
             that
             it
             was
             prohibited
             the
             Jews
             ,
             to
             take
             any
             bond-servants
             of
             the
             Isiaelites
             ,
             but
             out
             of
             the
             heathen
             ,
             that
             thereby
             more
             might
             be
             brought
             into
             Gods
             covenant
             .
             Afterwards
             this
             kinde
             of
             service
             was
             established
             upon
             other
             respects
             ,
             which
             drew
             Godly
             men
             to
             it
             ,
             and
             made
             it
             ,
             lawful
             :
             for
             though
             that
             other
             servitude
             by
             war
             ,
             whereby
             one
             is
             forced
             to
             be
             a
             servant
             ,
             may
             be
             unjust
             ,
             so
             that
             such
             servants
             ,
             if
             they
             can
             escape
             ,
             they
             may
             with
             a
             safe
             conscience
             ,
             especially
             when
             they
             are
             taken
             in
             an
             unjust
             war
             ,
             and
             have
             not
             bound
             themselves
             by
             a
             free
             promise
             ,
             as
             those
             that
             are
             slaves
             to
             the
             Turkes
             ;
             yet
             no
             doubt
             but
             a
             man
             may
             by
             his
             voluntary
             Covenant
             make
             himself
             a
             servant
             ,
             and
             this
             Covenant
             binds
             him
             ,
             as
             Jacob
             was
             by
             covenant
             to
             serve
             Laban
             seven
             years
             for
             his
             wife
             ,
             and
             seven
             years
             for
             sheep
             and
             cattel
             .
             Thus
             in
             〈◊〉
             of
             poverty
             a
             man
             may
             make
             himself
             a
             servant
             ,
             that
             he
             may
             have
             a
             subsistence
             ,
             and
             in
             case
             of
             ignorance
             he
             may
             serve
             to
             learne
             an
             art
             or
             trade
             (
             it
             being
             all
             one
             as
             was
             said
             before
             to
             have
             an
             art
             ,
             and
             to
             have
             a
             portion
             )
             and
             thus
             did
             God
             allow
             servants
             among
             the
             Jews
             ,
             even
             
             of
             their
             brethren
             .
          
           
             And
             thus
             came
             service
             into
             the
             world
             ,
             first
             by
             the
             justice
             of
             God
             ;
             as
             a
             punishment
             of
             sinne
             ,
             though
             afterwards
             this
             
               〈◊〉
               〈◊〉
            
             is
             by
             Gods
             goodnes
             become
             a
             benefit
             ,
             and
             vseful
             for
             mankinde
             ,
             and
             therefore
             God
             hath
             taken
             order
             for
             duties
             to
             be
             performed
             both
             by
             
               Masters
               and
               Servants
            
             .
             In
             general
             the
             Apostle
             speaking
             of
             servants
             ,
             requires
             
               every
               man
               to
               abide
               in
               that
               vocation
               wherein
               he
               is
               called
            
             ;
             and
             at
             the
             21.
             
             Verse
             he
             comes
             to
             speak
             of
             servants
             ,
             and
             gives
             this
             rule
             ,
             
               art
               thou
               called
            
             
             
               being
               a
               servant
               ?
               care
               not
               for
               it
               ,
               but
               if
               thou
               mayest
               be
               made
               free
               ,
               vse
               it
               rather
               ;
               yet
               let
               it
               not
               trouble
               thee
               ,
               be
               willing
               to
               heare
               the
               yoke
               of
               this
               service
               .
            
             A
             servant
             if
             he
             be
             a
             Christian
             is
             the
             Lords
             freeman
             .
             1.
             
             Cor.
             7.
             22.
             
             And
             Jew
             and
             Gentile
             ,
             bond
             and
             free
             are
             all
             one
             in
             Christ.
             Gal
             3.
             28.
             
             They
             that
             do
             service
             to
             their
             masters
             in
             the
             Lord
             ,
             therein
             serve
             the
             Lord
             who
             hath
             placed
             them
             in
             that
             calling
             ,
             yea
             though
             the
             masters
             were
             not
             beleeving
             ,
             yet
             they
             must
             think
             them
             worthy
             of
             all
             honour
             and
             obedience
             .
             Yet
             in
             
             the
             Epistle
             to
             Philemon
             ,
             Saint
             Paul
             having
             sent
             Onesimus
             (
             whom
             he
             had
             converted
             )
             back
             to
             his
             master
             Philemon
             ,
             whose
             servant
             he
             was
             ,
             and
             from
             whom
             he
             had
             run
             away
             ,
             he
             exhorts
             his
             master
             
               to
               receive
               him
               now
               ,
               not
               as
               a
               servant
               ,
               〈◊〉
               above
            
             
             
               a
               servant
               ,
               as
               a
               brother
               beloved
               &c.
               
            
             Shewing
             ,
             the
             unfitnes
             and
             inequality
             of
             that
             servitude
             (
             introduced
             at
             first
             by
             war
             )
             among
             beleevers
             ;
             and
             hence
             it
             was
             ,
             that
             as
             the
             Gospel
             prevailed
             in
             any
             kingdom
             ,
             because
             Christians
             were
             all
             brethren
             ,
             and
             among
             the
             Jews
             none
             were
             forced
             to
             be
             bondmen
             to
             their
             brethren
             ;
             therefore
             this
             state
             of
             bondmen
             began
             to
             weare
             out
             and
             vanish
             among
             Christians
             ,
             though
             the
             other
             two
             services
             ,
             by
             nature
             ,
             and
             covenant
             ,
             still
             remained
             .
          
           
             Now
             for
             the
             particular
             duties
             of
             master
             and
             servant
             ,
             and
             first
             of
             the
             Master
             .
          
           
             1.
             
             The
             first
             is
             ,
             that
             he
             have
             
               artem
               〈◊〉
               Skill
               in
               governing
            
             ,
             art
             to
             enjoyne
             
             his
             servants
             what
             they
             should
             do
             .
             This
             Skil
             ,
             the
             fathers
             have
             placed
             and
             limited
             to
             these
             four
             heads
             .
             His
             commandments
             must
             be
             .
             1.
             .
             Lawful
             .
             2.
             
             Possible
             .
             3.
             
             Profitable
             .
             4.
             
             Proportionable
             to
             their
             abilitie
             .
          
           
             1.
             
             They
             must
             be
             lawful
             ,
             according
             to
             the
             will
             of
             God
             ,
             as
             the
             Apostle
             speaks
             .
             No
             obedience
             must
             be
             commanded
             preposterous
             :
             for
             as
             there
             is
             
               Pater
               in
               Coelis
            
             ,
             as
             well
             as
             
               in
               terris
            
             ,
             a
             Heavenly
             ,
             and
             an
             Earthly
             father
             ,
             so
             ther
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Masters
             according
             to
             the
             flesh
             ,
             and
             according
             to
             the
             spirit
             ,
             as
             Saint
             Paul
             distinguishes
             ,
             a
             master
             in
             Heaven
             as
             well
             as
             masters
             on
             earth
             ,
             a
             spiritual
             as
             a
             temporal
             master
             :
             and
             the
             last
             ought
             not
             to
             command
             any
             thing
             derogatory
             to
             the
             first
             ;
             for
             if
             he
             depart
             out
             of
             his
             line
             ,
             his
             series
             ,
             therein
             he
             is
             not
             to
             be
             obeyed
             ,
             we
             have
             an
             example
             of
             this
             in
             Joseph
             ,
             who
             refused
             to
             performe
             the
             command
             of
             his
             Mistris
             
             when
             she
             tempted
             him
             to
             lie
             with
             her
             ;
             
               How
               can
               I
               do
               this
               and
               sin
               against
               God
               ?
            
             not
             
             against
             〈◊〉
             ,
             but
             against
             God.
             And
             therefore
             Davids
             conditions
             with
             his
             servants
             were
             ,
             that
             they
             that
             were
             to
             be
             his
             servants
             must
             
               lead
               a
               godly
               life
               ,
               and
               walk
               in
               a
               perfect
               way
               .
            
             This
             is
             to
             be
             observed
             ,
             for
             we
             see
             ,
             that
             in
             the
             worship
             of
             God
             ,
             the
             fourth
             Commandment
             requires
             obedience
             from
             the
             master
             as
             well
             as
             the
             servant
             ;
             
             Thou
             and
             thy
             servant
             ,
             it
             makes
             them
             pares
             in
             this
             ,
             the
             servant
             hath
             an
             interest
             as
             well
             as
             the
             master
             ,
             and
             the
             master
             no
             priviledge
             or
             exemption
             in
             Gods
             worship
             above
             the
             servant
             .
             Though
             they
             be
             subordinate
             ,
             and
             under
             one
             another
             in
             the
             Civil
             society
             ,
             yet
             in
             respect
             of
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             Heavenly
             Commonwealth
             ,
             they
             are
             both
             equal
             .
          
           
             2.
             
             Their
             Commandments
             must
             not
             onely
             be
             lawful
             ,
             but
             possible
             too
             .
             A
             thing
             may
             be
             lawful
             ,
             yet
             not
             possible
             for
             a
             servant
             to
             effect
             .
             The
             command
             of
             Abraham
             to
             his
             servant
             to
             get
             a
             wife
             for
             his
             son
             ,
             was
             lawful
             ,
             but
             the
             servant
             wisely
             objected
             to
             his
             master
             ,
             
               how
               if
               she
               will
               not
               come
               ?
            
             and
             therefore
             Abraham
             in
             that
             case
             acquits
             
             him
             in
             these
             words
             .
             
               If
               the
               woman
               will
               not
               be
               willing
               to
               follow
               thee
               ,
               then
               thou
               shalt
               be
               cleare
               of
               this
               oath
               .
            
          
           
             3
             ,
             Their
             commands
             ought
             to
             be
             
               profitable
               or
               useful
               ,
               not
               vain
               and
               impertinent
               .
            
             It
             is
             
             said
             ,
             that
             David
             being
             in
             war
             against
             the
             Philistims
             ,
             
               longed
               for
               water
               in
               Bethlehem
            
             ,
             
             and
             it
             could
             not
             be
             obtained
             ,
             but
             by
             breaking
             through
             the
             host
             of
             his
             enemies
             .
             Now
             
             there
             were
             three
             of
             his
             host
             so
             ready
             upon
             this
             bare
             intimation
             of
             his
             desire
             (
             which
             they
             took
             for
             a
             kinde
             of
             command
             )
             that
             they
             ventured
             through
             the
             enemies
             camp
             ,
             and
             brought
             him
             water
             ;
             but
             he
             considering
             what
             an
             unprofitable
             thing
             he
             had
             commanded
             ,
             and
             how
             dangerous
             also
             ;
             because
             there
             was
             no
             profit
             in
             it
             ,
             and
             yet
             it
             was
             gotten
             with
             the
             price
             of
             blood
             ,
             would
             not
             drink
             it
             ,
             but
             powred
             it
             out
             before
             the
             Lord
             ,
             acknowledging
             thereby
             ,
             that
             it
             had
             been
             better
             he
             had
             〈◊〉
             disobeyed
             .
          
           
             4.
             
             They
             must
             be
             proportionable
             ;
             that
             nothing
             be
             commanded
             above
             his
             servants
             strength
             ,
             above
             that
             which
             they
             are
             able
             to
             do
             ;
             nor
             any
             thing
             that
             is
             prejudicial
             to
             their
             health
             ,
             or
             at
             unseasonable
             times
             .
             It
             was
             a
             great
             fault
             in
             Pharoah
             and
             his
             
             Taskmasters
             ,
             to
             enjoyne
             the
             Israelites
             their
             tale
             of
             bricks
             ,
             (
             which
             was
             hard
             enough
             of
             it self
             ,
             for
             they
             were
             opprest
             with
             that
             )
             but
             a
             greater
             it
             was
             ,
             to
             force
             them
             to
             performe
             that
             ,
             and
             yet
             they
             must
             finde
             straw
             themselves
             ,
             which
             was
             wont
             to
             be
             brought
             to
             them
             .
          
           
             The
             〈◊〉
             duty
             answerable
             to
             this
             ,
             consists
             of
             two
             parts
             .
             1.
             
               fide
               ,
               in
               faith
               or
               fidelity
               .
            
             2.
             
             
               Prudentia
               ,
               discretion
            
             .
             Both
             these
             vertues
             are
             joyned
             together
             by
             our
             Saviour
             ,
             in
             that
             question
             ,
             
               who
               is
               a
               faithful
               and
               wise
               servant
               ,
               whom
               his
               master
               may
               make
            
             
             vuler
             over
             his
             houshold
             &c.
             
          
           
             1.
             
             The
             command
             of
             the
             master
             is
             to
             be
             performed
             faithfully
             ,
             the
             servant
             must
             frame
             himself
             thereto
             .
             The
             Heathen
             man
             could
             say
             ,
             that
             he
             which
             is
             a
             servant
             is
             
               totus
               alterius
               ,
               wholly
               his
               whom
               he
               serveth
               .
            
             Whatsoever
             he
             is
             able
             to
             do
             ,
             he
             must
             do
             it
             for
             his
             masters
             good
             .
             The
             fathers
             upon
             the
             words
             of
             our
             Saviour
             [
             No
             man
             can
             serve
             to
             masters
             ]
             give
             this
             for
             one
             reason
             of
             that
             speech
             ,
             
               Quia
               servi
               officium
            
             
             
               est
               infinitum
               ,
               Because
               the
               servants
               duty
               is
               infinite
               .
            
             It
             is
             as
             much
             as
             he
             can
             do
             to
             serve
             one
             master
             ,
             as
             he
             should
             ;
             and
             he
             is
             
               totus
               heri
               ,
               wholly
               that
               masters
               whom
               he
               serves
               ,
            
             also
             his
             time
             ,
             all
             his
             strength
             is
             his
             masters
             ,
             and
             he
             cannot
             divide
             it
             to
             another
             .
             He
             shall
             work
             all
             day
             in
             the
             field
             ,
             and
             at
             night
             his
             service
             is
             not
             ended
             :
             the
             master
             saith
             not
             to
             the
             servant
             ,
             gird
             thy self
             ,
             and
             dresse
             thine
             own
             supper
             ,
             but
             
               gird
               thy self
               and
               make
               ready
               my
               supper
               ,
               and
               serve
               me
               :
            
             according
             to
             the
             example
             of
             Abrahams
             
             servant
             ,
             who
             though
             he
             had
             travelled
             far
             ,
             and
             had
             meat
             set
             before
             him
             ,
             yet
             he
             would
             not
             eat
             till
             he
             had
             done
             his
             masters
             busines
             .
             Opposite
             to
             this
             faithfulnes
             
             in
             a
             servant
             are
             two
             ill
             qualities
             .
             1.
             
             Purloyning
             .
             2
             ,
             Lying
             .
             For
             which
             servants
             heare
             ill
             in
             the
             Comedian
             .
          
           
             1.
             
             Saint
             Bernard
             saith
             ,
             
               De
               Domini
               substantia
               ne
               〈◊〉
               a
               〈◊〉
               ,
               sed
               transeant
               per
               te
               .
               ne
               aliquid
               haereat
               in
               digitis
               .
               Let
               not
               thy
               masters
               goods
               passe
               from
               ,
               but
               by
               thee
               ,
               left
               something
               stick
               to
               thy
               fingers
               .
            
             This
             purloyning
             is
             utterly
             condemned
             by
             the
             Apostle
             .
             
             And
             so
             is
             wasting
             of
             that
             which
             is
             committed
             to
             a
             servants
             charge
             ,
             and
             the
             ordinary
             means
             of
             it
             is
             set
             down
             by
             our
             Saviour
             ,
             eating
             ,
             drinking
             ,
             and
             keeping
             ill
             
             company
             .
             
          
           
             2.
             
             The
             other
             opposite
             is
             lying
             ,
             We
             see
             that
             the
             false
             suggestion
             of
             Ziba
             was
             very
             prejudic
             al
             to
             his
             Master
             Mephibosheth
             .
             and
             though
             the
             first
             lie
             of
             Gehazi
             ,
             which
             
             
             he
             made
             to
             Naaman
             got
             him
             somewhat
             ,
             yet
             the
             last
             to
             his
             Master
             Elisha
             ,
             brought
             a
             
             leprosy
             upon
             him
             and
             his
             〈◊〉
             ever
             .
             The
             Prophet
             tells
             us
             ,
             
               that
               God
               will
               destroy
               all
            
             
             
               them
               that
               speak
               leazing
            
             .
             And
             therefore
             
               he
               would
               keep
               no
               servant
               in
               his
               house
               that
               should
            
             
             
               tell
               lies
            
             .
             
          
           
             There
             are
             three
             other
             opposites
             ,
             from
             which
             the
             Apostles
             
               S.
               Paul
            
             and
             
               S.
               Peter
            
             would
             have
             servants
             free
             .
             1.
             
             Slothfulnesse
             ,
             2.
             unwillingnesse
             ,
             3.
             eye-service
             .
          
           
             1.
             
             And
             the
             first
             of
             these
             is
             a
             part
             of
             the
             first
             [
             unfaithfulnesse
             ;
             ]
             〈◊〉
             he
             that
             is
             idle
             ,
             not
             faithful
             in
             using
             all
             his
             strength
             ,
             and
             mispending
             his
             time
             is
             a
             kinde
             of
             robbery
             .
             And
             therefore
             it
             is
             ,
             that
             
               S.
               Paul
            
             counsels
             men
             ,
             
               not
               to
               be
               slothful
               in
               businesse
               .
            
             The
             Heathen
             man
             would
             not
             have
             a
             servant
             to
             be
             
               glis
               ,
               a
               〈◊〉
               ;
               but
               acurate
               agere
               ,
               to
               do
               their
            
             
             
               work
               accuratcly
            
             ,
             as
             the
             word
             in
             Hebrew
             imports
             :
             they
             must
             follow
             Jacobs
             example
             
             in
             his
             service
             .
             
               The
               sleep
               departed
               from
               his
               eyes
               ,
            
             he
             could
             not
             sleep
             for
             the
             
             care
             he
             had
             to
             his
             Masters
             businesse
             ;
             as
             the
             careful
             woman
             ,
             that
             
               lets
               not
               her
               candle
            
             
             
               go
               out
            
             ,
             that
             is
             ,
             she
             sits
             up
             late
             upon
             action
             to
             do
             her
             Master
             service
             .
             And
             therefore
             we
             know
             ,
             that
             the
             Master
             called
             that
             servant
             
               evil
               and
               flothfull
               ,
               that
               used
               not
               his
               talent
               well
               .
            
             To
             〈◊〉
             up
             this
             ,
             take
             the
             Wise
             mans
             judgement
             upon
             both
             diligent
             and
             slothful
             :
             
               The
               hand
               of
               the
               diligent
               shall
               bear
               rule
               ;
               but
               the
               slothful
               shall
            
             
             
               be
               under
               tribute
            
             .
          
           
             2.
             
             The
             second
             thing
             that
             a
             servant
             should
             be
             free
             from
             is
             ,
             
               an
               unwillingnesse
               to
               do
               his
               duty
               .
            
             For
             there
             are
             some
             that
             serve
             indeed
             ,
             but
             how
             ?
             they
             serve
             with
             an
             ill
             will
             ,
             and
             so
             do
             their
             work
             by
             halves
             .
             And
             in
             so
             doing
             they
             do
             very
             unwisely
             ;
             for
             seeing
             that
             serve
             they
             must
             ,
             (
             it
             bing
             not
             every
             mans
             〈◊〉
             to
             be
             a
             Master
             )
             they
             were
             better
             to
             
               do
               it
               cheerfully
            
             ,
             then
             to
             be
             forced
             to
             it
             ,
             and
             so
             lose
             their
             just
             reward
             and
             commendation
             .
          
           
             Therefore
             it
             ought
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               with
               a
               cheerful
               will
               ,
               and
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               from
               the
               heart
            
             ,
             as
             the
             Apostle
             counselleth
             ,
             as
             if
             they
             served
             the
             Lord
             ,
             not
             being
             responsores
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               answerers
               again
            
             ,
             or
             replying
             ,
             or
             giving
             word
             for
             word
             ;
             but
             be
             like
             the
             Centurions
             
             servant
             ,
             that
             when
             his
             Master
             said
             to
             him
             ,
             
               do
               this
               ,
               and
               he
               did
               it
               .
            
          
           
             3.
             
             The
             last
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             eye-service
             ,
             or
             
               a
               deceitful
               diligence
            
             ,
             which
             must
             be
             far
             from
             servants
             .
             Not
             to
             do
             their
             work
             ,
             but
             while
             their
             master
             stands
             over
             them
             ,
             and
             no
             longer
             :
             assoon
             as
             their
             Masters
             back
             is
             turned
             ,
             then
             to
             give
             over
             .
             This
             the
             Apostle
             calls
             eye-service
             ,
             and
             condemns
             it
             ,
             exhorting
             servants
             
               to
               obey
               with
               singlenesse
               of
               heart
               ,
               〈◊〉
            
             
             
               fearing
               God
            
             :
             and
             he
             gives
             diverse
             reasons
             for
             it
             ,
             
               as
               that
               they
               shall
               by
               this
               means
               adorn
               the
            
             
             
               Gospel
               ;
               and
               that
               they
               shall
               receive
               from
               the
               Lord
               according
               to
               what
               they
               do
               ,
               whether
               they
            
             
             
               be
               bond
               or
               free
               ,
               and
               lastly
               ,
               that
               besides
               their
               reward
               by
               〈◊〉
               with
               their
               Master
               ,
               they
               shall
               by
               their
               hearty
               service
               receive
               the
               reward
               of
               an
               inheritance
               in
               heaven
               .
            
             So
             much
             of
             their
             sidelity
             .
             Now
             to
             their
             discretion
             .
          
           
             2.
             
             The
             Philosopher
             makes
             a
             distinction
             of
             two
             sorts
             of
             servants
             :
             one
             that
             can
             do
             nothing
             but
             what
             his
             Master
             dictates
             him
             ,
             can
             go
             no
             further
             then
             he
             is
             directed
             ;
             and
             the
             other
             that
             hath
             forecast
             in
             himself
             ,
             to
             know
             what
             is
             to
             be
             done
             ,
             and
             can
             prevent
             his
             Masters
             commandments
             .
             The
             first
             are
             but
             as
             
               lippi
               oculi
               ,
               blear
               eyes
            
             ,
             and
             but
             that
             they
             must
             see
             by
             them
             ,
             their
             Masters
             had
             as
             good
             be
             without
             such
             as
             have
             them
             .
             The
             other
             are
             such
             as
             the
             Psalmist
             speaks
             of
             ,
             
               their
               eyes
               are
               upon
               their
               Masters
               hands
               ,
            
             
             they
             can
             perceive
             to
             what
             their
             Masters
             will
             enclineth
             to
             ;
             they
             know
             their
             Masters
             
             will
             ,
             and
             what
             he
             is
             best
             pleased
             with
             ,
             and
             what
             his
             humour
             is
             most
             enclined
             to
             .
          
           
             And
             though
             he
             have
             this
             wit
             ,
             yet
             if
             either
             with
             him
             that
             had
             the
             Talent
             ,
             and
             knew
             his
             Masters
             humour
             he
             neglecteth
             to
             do
             his
             businesse
             ,
             or
             with
             the
             wicked
             Steward
             ,
             
             he
             employ
             his
             wit
             to
             his
             own
             advantage
             ,
             and
             not
             to
             his
             Masters
             benefit
             ,
             in
             either
             of
             
             these
             cases
             he
             breaks
             the
             rule
             of
             obedience
             .
             They
             follow
             not
             the
             examples
             of
             prudent
             servants
             ,
             such
             as
             were
             Jacob
             to
             Laban
             ,
             and
             Joseph
             to
             〈◊〉
             ;
             they
             do
             not
             prudenter
             ,
             
             
               with
               discretion
            
             .
             It
             is
             said
             of
             Joseph
             ,
             that
             
               all
               he
               did
               prospered
               under
               his
               hands
               .
            
             
             The
             Hebrew
             word
             is
             significant
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               prudenter
               egit
            
             ,
             or
             
               〈◊〉
               intelligentia
               ,
               he
               did
               all
               with
               prudence
               and
               wisdom
               ,
               and
               so
               all
               prospered
            
             ;
             for
             of
             wisdom
             comes
             prospering
             :
             and
             therefore
             the
             same
             word
             signifies
             both
             .
          
           
             2.
             
             The
             2
             d
             rule
             or
             duty
             of
             the
             Master
             is
             ,
             not
             to
             govern
             
               aspere
               ,
               〈◊〉
               ,
               or
               rigerously
               :
            
             but
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               according
               to
               justice
               and
               equity
            
             .
             It
             was
             Gods
             command
             under
             the
             law
             
             to
             Masters
             ,
             
               Thou
               shalt
               not
               rule
               over
               thy
               servants
               with
               rigour
            
             ;
             and
             the
             Apostle
             adviseth
             
               to
               deal
               justly
               and
               equally
               with
               them
               :
            
             and
             his
             reason
             is
             ,
             because
             they
             are
             conservi
             ,
             
             
               fellow-servants
               of
               God
               with
               their
               Master
               .
            
             The
             Master
             hath
             a
             Lord
             too
             :
             and
             Gods
             reason
             in
             the
             law
             was
             ,
             because
             Masters
             themselves
             had
             been
             servants
             in
             Egypt
             ,
             
             
             and
             thereby
             knew
             what
             it
             was
             to
             be
             under
             an
             hard
             service
             .
             Therefore
             ,
             
               quod
               tibi
               non
               vis
               fieri
               ,
               alteri
               ne
               feceris
               ;
               do
               as
               you
               would
               be
               done
               by
               :
            
             or
             as
             you
             would
             have
             other
             men
             do
             to
             your
             children
             ,
             when
             they
             happen
             to
             become
             servants
             .
             It
             reflects
             upon
             the
             general
             before
             mentioned
             ,
             
               Diliges
               proximum
               sicut
               te
               ipsum
               ,
               thou
               shalt
               love
               thy
               neighbour
               as
               thy self
               .
            
          
           
             Yet
             a
             Master
             is
             not
             so
             restrain'd
             hereby
             ,
             as
             that
             he
             may
             not
             use
             his
             power
             of
             correction
             upon
             servants
             that
             shall
             offend
             :
             for
             the
             Wise
             man
             saith
             ,
             
               there
               is
               a
               servant
               that
               will
               not
               be
               corrected
               by
               words
               ,
               for
               ,
               though
               he
               understand
               ,
               he
               will
               not
               answer
               :
            
             for
             such
             a
             one
             stripes
             are
             needful
             .
             For
             there
             are
             three
             things
             needful
             for
             a
             servant
             ,
             
               Cibus
               ,
               opus
               ,
               disciplina
               ,
               meat
               ,
               work
               ,
            
             and
             correction
             when
             he
             is
             negligent
             ;
             and
             this
             last
             is
             as
             necessary
             as
             the
             other
             .
             For
             as
             
               S.
               Bernard
            
             saith
             ,
             
               Impunitas
               est
               incuriae
               soboles
               ,
               insolentiae
               mater
               ,
            
             
             
               〈◊〉
               nutrix
               ;
               want
               of
               punishment
               breeds
               negligence
               ,
               is
               the
               mother
               of
               insolence
               ,
               and
               the
               nurse
               of
               offence
               .
            
             And
             the
             Wise
             man
             saith
             ,
             that
             
               he
               that
               bringeth
               up
               his
               servant
               delicately
            
             (
             that
             is
             without
             〈◊〉
             )
             
               shall
               have
               him
               become
               his
               son
               at
               Length
               ,
            
             yea
             ,
             and
             his
             
             Master
             too
             .
             And
             therefore
             tells
             us
             ,
             that
             
               stripes
               are
               for
               the
               back
               of
               fools
               :
            
             they
             that
             
             will
             not
             learn
             and
             do
             their
             Masters
             will
             ,
             
               are
               to
               be
               corrected
            
             ;
             and
             
               qui
               blando
               verbo
               〈◊〉
               ,
               non
               corrigitur
               ,
               acrius
               necesse
               est
               ut
               arguatur
               ,
            
             saith
             
               Isidore
               ;
               he
               that
               amends
               not
               by
               fair
               means
               ,
               must
               of
               necessity
               be
               forced
               in
               a
               sharper
               way
               .
            
          
           
             Now
             in
             this
             point
             of
             discipline
             three
             respects
             are
             to
             be
             had
             :
             one
             
               to
               amend
            
             those
             which
             are
             disobedient
             ;
             the
             second
             
               to
               preserve
               the
               dignity
               of
               the
               Master
               ,
            
             lest
             the
             conniving
             at
             offences
             cause
             or
             breed
             contempt
             in
             the
             servant
             towards
             him
             ;
             and
             the
             last
             is
             
               for
               examples
               sake
            
             ,
             that
             others
             by
             fear
             of
             punishment
             may
             be
             terrified
             from
             the
             like
             disobedience
             .
             And
             no
             Wise
             Master
             (
             saith
             Seneca
             )
             
               punit
               quia
               peccatum
               est
               ,
               sed
               ne
               peccetur
               ,
               punisheth
               onely
               because
               a
               servant
               hath
               offended
               ,
               but
               〈◊〉
               he
               offend
               again
               .
            
             He
             therefore
             that
             thinks
             he
             loves
             his
             servant
             when
             he
             corrects
             him
             not
             for
             his
             faults
             ,
             is
             much
             deceived
             .
             For
             
               S.
               Augustines
            
             rule
             is
             ,
             
               〈◊〉
               putes
               te
               〈◊〉
               servum
               ,
               quando
               non
               caedis
               ,
            
             
             
               non
               est
               ista
               charitas
               :
               be
               not
               of
               opinion
               ,
               that
               thou
               lovest
               thy
               servant
               ,
               when
               thou
               sparest
               him
               .
               for
               it
               is
               not
               love
               .
            
             But
             take
             this
             caution
             by
             the
             way
             ,
             which
             we
             mentioned
             before
             .
             Be
             not
             too
             rigid
             or
             severe
             in
             thy
             Discipline
             ,
             but
             according
             to
             
               S.
               Gregory
               Regat
               disciplinae
               virga
               mansuetudinem
               ,
               &
               〈◊〉
               rigorem
               ,
               sic
               〈◊〉
               commendetur
               ex
               altero
               ,
               ut
               nec
               sit
               rigor
               rigidus
               ,
               nec
               mansuetudo
               dissoluta
               :
               let
               the
               rod
               of
               discipline
               govern
               thy
               mildnesse
               ,
               and
               thy
               mildnesse
               moderate
               thy
               rigour
               ,
               so
               one
               shall
               be
               commended
               by
               the
               other
               ,
               that
               neither
               thy
               severity
               be
               rigid
               ,
               nor
               thy
               mildnesse
               too
               dissolute
               .
            
             Rather
             offend
             in
             the
             best
             part
             ,
             and
             deal
             as
             gently
             as
             thou
             mayest
             ;
             for
             
               〈◊〉
               castigatus
               exhibet
               reverentiam
               castiganti
               ,
               asperitate
               nimiae
               increpationis
               offensus
               ,
               nec
               increpationem
               recipit
               ,
               nec
               salutem
               ,
            
             
             as
             
               Prosper
               lib.
            
             2.
             
               de
               vi
               contemplat
               .
               he
               that
               is
               gently
               corrected
               will
               reverence
               the
               correctour
               ,
               but
               if
               a
               man
               be
               exasperated
               with
               two
               much
               severity
               ,
               he
               will
               neither
               receive
               more
               correction
               ,
               nor
               be
               〈◊〉
               by
               it
               .
            
          
           
             3.
             
             The
             third
             duty
             of
             〈◊〉
             is
             ,
             
               to
               provide
               food
               and
               apparel
            
             ,
             things
             necessary
             and
             
             convenient
             for
             his
             servants
             ,
             according
             to
             the
             Wise
             mans
             direction
             ,
             and
             to
             prefer
             them
             
             according
             to
             their
             deserts
             .
             And
             if
             one
             be
             a
             conductive
             or
             hired
             servant
             ,
             
               he
               is
               to
               pay
            
             
             
               him
               his
               wages
               duely
               and
               truely
               ,
            
             according
             to
             the
             law
             of
             God.
             Besides
             ,
             if
             he
             have
             been
             
             a
             faithful
             servant
             ,
             he
             ought
             not
             at
             the
             expiration
             of
             his
             time
             ,
             to
             send
             him
             away
             empty
             ,
             but
             with
             a
             reward
             answerable
             to
             his
             service
             .
             Nay
             the
             Wise
             man
             goeth
             further
             ,
             he
             
             ought
             〈◊〉
             much
             to
             consider
             of
             him
             ,
             as
             
               〈◊〉
               〈◊〉
               cum
               filiis
               ,
               give
               him
               part
               of
               the
               inheritance
               with
               his
               children
               at
               his
               〈◊〉
               ,
            
             in
             some
             cases
             .
             
          
           
             The
             duty
             answerable
             to
             this
             is
             ,
             that
             
               the
               servant
               must
               return
               a
               thankful
               acknowledgement
               to
               his
               Master
               ,
               for
               his
               education
               ,
               instruction
               ,
               and
               whatsoever
               good
               he
               hath
               done
               unto
               him
               ,
            
             and
             that
             after
             he
             shall
             be
             〈◊〉
             ,
             for
             then
             〈◊〉
             this
             duty
             cleaves
             to
             him
             ,
             and
             he
             cannot
             think
             himself
             free
             from
             〈◊〉
             ,
             though
             from
             service
             .
          
           
             Some
             servants
             being
             made
             free
             forget
             all
             ,
             for
             as
             he
             said
             ,
             
               a
               servant
               made
               free
               is
               a
               burdensome
               thing
               :
            
             and
             Solomon
             makes
             this
             one
             of
             those
             things
             which
             disquiet
             the
             earth
             .
             
               A
               servant
               when
               he
               raigneth
               ,
               and
               a
               fool
               when
               he
               is
               〈◊〉
               with
               meat
               ,
               &c.
               
            
             Therefore
             
             a
             servant
             must
             be
             thankful
             ,
             and
             not
             do
             as
             〈◊〉
             did
             (
             which
             〈◊〉
             proverbially
             foretold
             )
             who
             thrust
             out
             his
             masters
             son
             
               〈◊〉
               .
               He
               that
               delicately
               brings
               up
               his
               servant
               from
               his
               youth
               ,
               shall
               have
               him
               become
               his
               son
               at
               length
               .
            
             This
             speech
             
             of
             his
             proved
             true
             ,
             for
             〈◊〉
             his
             servant
             ,
             became
             as
             his
             son
             ,
             when
             he
             deposed
             his
             son
             〈◊〉
             ,
             and
             got
             the
             〈◊〉
             of
             the
             son
             ,
             viz.
             the
             kingdom
             of
             Israel
             to
             himself
             .
             And
             thus
             much
             for
             the
             duties
             of
             Masters
             and
             servants
             .
          
        
         
           
           
             CHAP.
             VI.
             
          
           
             
               Of
               Tutors
               or
               Schoolmasters
               ,
               and
               their
               Scholars
               or
               Pupils
               .
               The
               original
               of
               schools
               and
               Vniversities
               .
               Mutual
               duties
               of
               Teacher
               and
               Scholar
               ,
               as
               the
               choice
               of
               such
               as
               are
               fit
               and
               capeable
               .
               The
               particular
               qualifications
               of
               a
               Scholar
               :
               
                 Solertia
                 ,
                 Docilitas
                 ,
                 Diligentia
              
               .
               2.
               
               About
               instruction
               .
               Instruction
               helps
               the
               natural
               and
               infused
               light
               ,
               so
               doth
               prayer
               and
               reading
               the
               word
               ,
               &c.
               The
               Scholars
               duties
               answerable
               to
               these
               .
               The
               particular
               duties
               of
               a
               Teacher
               .
               The
               duties
               of
               those
               that
               are
               to
               be
               taught
               .
               The
               resultant
               duties
               of
               both
               .
            
          
           
             SO
             much
             for
             the
             duties
             of
             those
             within
             the
             familie
             :
             now
             for
             those
             
               extra
               familiam
               ,
               out
               of
               the
               family
               :
            
             whereof
             some
             concern
             the
             spiritual
             ,
             some
             the
             civil
             ordering
             and
             regulating
             of
             men
             .
             The
             first
             whereof
             we
             〈◊〉
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               a
               divine
               ordinance
            
             ,
             because
             it
             immediately
             concerns
             the
             soul
             ;
             the
             other
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               humane
               ordinance
            
             ,
             as
             looking
             properly
             at
             the
             things
             of
             this
             life
             .
          
           
             For
             the
             former
             ,
             there
             are
             two
             callings
             especially
             appointed
             ,
             and
             in
             them
             their
             duties
             to
             be
             handled
             .
             1.
             
             The
             Tutor
             or
             Schoolmaster
             .
             2.
             
             The
             Pastor
             or
             Minister
             .
             And
             they
             which
             are
             to
             answer
             reciprocal
             duties
             to
             these
             ,
             are
             ,
             1.
             
             The
             Scholar
             .
             2.
             
             The
             people
             in
             general
             .
          
           
             The
             first
             of
             these
             is
             preparatory
             to
             the
             other
             :
             for
             schools
             and
             universities
             are
             the
             seminaries
             both
             of
             the
             Church
             and
             Common-wealth
             ;
             and
             in
             that
             regard
             are
             compared
             to
             the
             
               optick
               nerve
            
             ,
             which
             conveys
             spirits
             ,
             and
             therewith
             sight
             to
             both
             the
             eyes
             ,
             for
             they
             give
             sight
             ,
             both
             to
             the
             
               right
               eye
            
             of
             the
             Church
             ,
             and
             to
             the
             
               left
               eye
            
             of
             the
             Common-wealth
             .
             And
             therefore
             before
             we
             speak
             of
             the
             duties
             of
             those
             that
             govern
             in
             either
             of
             those
             societies
             ,
             we
             must
             first
             speak
             of
             those
             that
             govern
             and
             teach
             in
             schools
             and
             universities
             ,
             and
             of
             the
             honour
             due
             to
             them
             .
          
           
             1.
             
             That
             the
             first
             sort
             come
             within
             this
             Commandment
             appears
             out
             of
             that
             Chapter
             
             of
             the
             2.
             of
             Kings
             ,
             where
             the
             sons
             of
             the
             Prophets
             call
             
               〈◊〉
               ,
               Master
            
             :
             and
             that
             a
             Master
             should
             be
             a
             Father
             ,
             it
             is
             in
             the
             same
             Chapter
             confirmed
             :
             for
             Elisha
             called
             
             
               Elijah
               ,
               My
               father
               ,
               my
               father
               ,
               &c.
               
            
             The
             very
             like
             to
             which
             we
             finde
             among
             the
             Heathen
             ;
             who
             had
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Physitians
               ,
               and
               the
               sons
               of
               the
               Physitians
            
             ;
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               their
               Philosophers
               ,
               and
               their
               sons
               of
               the
               Philosophers
               ,
            
             answerable
             
               to
               the
               Prophets
               ,
               and
               the
               sons
               of
               the
               Prophets
               .
            
             And
             as
             Elisha
             a
             Prophet
             calls
             
               Elias
               ,
               father
            
             ;
             so
             〈◊〉
             a
             Prince
             ,
             brought
             up
             under
             Elisha
             ,
             calls
             
               Elisha
               ,
               father
            
             ,
             because
             
             of
             the
             benefit
             which
             comes
             by
             them
             to
             the
             Common-wealth
             ,
             as
             well
             as
             to
             the
             Church
             ,
             in
             which
             regard
             they
             are
             fathers
             to
             both
             :
             and
             for
             that
             cause
             they
             have
             〈◊〉
             from
             both
             .
          
           
             And
             therefore
             to
             justifie
             Colledge
             livings
             ,
             and
             their
             other
             endowments
             ,
             we
             finde
             ,
             the
             first
             fruits
             which
             belonged
             ordinarily
             to
             the
             Levites
             ,
             bestowd
             upon
             Elisha
             and
             the
             
             Prophets
             ,
             because
             they
             were
             beneficial
             to
             the
             Church
             ,
             which
             was
             their
             principal
             and
             first
             end
             :
             and
             likewise
             that
             great
             presents
             and
             gifts
             were
             bestowed
             upon
             them
             by
             the
             civil
             Ruler
             ,
             because
             of
             the
             benefit
             to
             the
             Common-wealth
             in
             the
             second
             place
             ,
             as
             by
             Hazael
             ,
             sent
             by
             Benhadad
             king
             of
             Syria
             to
             the
             same
             Elisha
             .
          
           
             And
             the
             principal
             scope
             of
             God
             in
             this
             was
             ,
             1.
             
             
               That
               the
               Law
            
             (
             as
             the
             Prophet
             
             speaks
             )
             
               might
               be
               sealed
               among
               the
               disciples
               ,
            
             that
             so
             it
             might
             be
             kept
             among
             them
             
               sacred
               and
               inviolate
            
             :
             though
             some
             among
             them
             ,
             sometimes
             by
             negligence
             of
             Rulers
             ,
             will
             
             set
             counterfeit
             seals
             upon
             it
             ,
             for
             as
             
               S.
               Peter
            
             speaks
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               unlearned
               men
               sometimes
               pervert
               the
               law
               :
            
             and
             among
             the
             learned
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               unstable
               men
            
             ,
             that
             is
             ,
             
               floating
               shallow
               headed
               Scholars
            
             ,
             who
             are
             not
             grounded
             and
             setled
             ,
             though
             learn'd
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               do
               pervert
               the
               law
               and
               break
               the
               seal
               :
            
             against
             both
             these
             ,
             
               viz.
               men
               unleardned
               ,
               and
               floating
               unstable
            
             
             men
             ,
             God
             hath
             bound
             ,
             and
             sealed
             it
             up
             among
             
               grounded
               Scholars
            
             ,
             that
             it
             might
             not
             be
             perverted
             .
          
           
             2.
             
             And
             secondly
             ,
             that
             men
             hereby
             might
             be
             fitted
             for
             
               publick
               employment
               in
               the
               Church
               and
               Commonwealth
               .
            
             The
             Scripture
             expresses
             it
             
               by
               carving
               and
               polishing
               〈◊〉
            
             
             
               per
               Prophetas
               ,
               I
               have
               carved
               them
               ,
            
             (
             which
             is
             improperly
             translated
             ,
             I
             have
             hewen
             them
             )
             
               by
               the
               Prophets
            
             ,
             as
             a
             piece
             of
             wood
             ,
             or
             stone
             is
             carved
             and
             polished
             by
             the
             
             hand
             of
             the
             Artificer
             .
             For
             there
             is
             naturally
             in
             men
             
               caecitas
               cordis
            
             ;
             as
             the
             Apostle
             
             speaks
             ,
             the
             taking
             away
             whereof
             is
             a
             special
             part
             of
             this
             function
             :
             the
             manner
             we
             
             may
             best
             see
             by
             Balaams
             speech
             ;
             who
             ,
             saith
             he
             ,
             was
             a
             man
             born
             
               clausis
               oculis
               ,
               blinde
               in
               understanding
            
             (
             as
             all
             men
             are
             )
             
               brutish
               in
               knowledge
            
             (
             as
             the
             Proph.
             〈◊〉
             hath
             it
             )
             but
             
             afterwards
             
               audiendo
               verbum
               ,
               by
               hearing
               the
               word
               ,
            
             he
             came
             to
             knowledge
             ,
             and
             so
             
               ad
               visionem
               ,
               to
               have
               his
               eyes
               a
               little
               opened
               ,
            
             and
             then
             he
             was
             
               〈◊〉
               oculatior
               ,
               somewhat
               better
               sighted
               .
            
             And
             hereupon
             it
             was
             ,
             that
             they
             which
             were
             afterwards
             called
             Prophets
             ,
             were
             at
             first
             called
             Seers
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               speculantes
               ,
               seers
               in
               a
               glasse
            
             ;
             from
             which
             
             word
             Tsophim
             ,
             it
             is
             very
             probable
             the
             Greek
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               wise
               men
            
             came
             ,
             because
             such
             could
             see
             afar
             off
             ;
             and
             plainly
             it
             is
             said
             of
             some
             when
             they
             prophesied
             ,
             
               mutabantur
               in
               alium
               virum
               ,
               they
               were
               changed
               into
               other
               men
               ,
            
             as
             it
             is
             said
             of
             
               Saul
               ,
               when
               the
               spirit
            
             
             
               of
               God
               came
               upon
               him
               ,
               and
               he
               prophesied
               .
            
             It
             makes
             a
             man
             wiser
             then
             when
             he
             was
             born
             ,
             and
             fit
             for
             church
             or
             Common-wealth
             .
          
           
             For
             the
             institution
             of
             this
             ,
             we
             finde
             about
             the
             time
             when
             the
             law
             was
             given
             ,
             that
             God
             appointed
             not
             onely
             Moses
             ,
             but
             the
             seventy
             Elders
             to
             be
             placed
             about
             the
             Tabernacle
             ,
             to
             be
             taught
             by
             Moses
             (
             for
             that
             is
             meant
             by
             taking
             of
             the
             spirit
             of
             Moses
             ,
             and
             
             putting
             it
             upon
             them
             )
             and
             then
             they
             prophesied
             .
             So
             that
             there
             was
             a
             kinde
             of
             Vniversitie
             about
             the
             Tabernacle
             ;
             for
             when
             one
             teacheth
             another
             ,
             the
             Jews
             call
             it
             a
             taking
             of
             the
             spirit
             ,
             and
             putting
             it
             on
             him
             .
             And
             by
             the
             word
             [
             Prophesie
             ]
             was
             not
             meant
             at
             first
             ,
             prediction
             ,
             or
             
               foretelling
               things
               to
               come
               onely
            
             ;
             for
             neither
             the
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             nor
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             do
             〈◊〉
             signifie
             more
             then
             
               to
               teach
               ,
               and
               instruct
               ,
               or
               declare
               to
               others
               .
            
             As
             it
             is
             in
             the
             Prophet
             ,
             
               I
               create
               the
               fruit
               of
               the
               lips
               ,
               peace
               ,
               that
               〈◊〉
               ,
            
             
             
               by
               having
               learning
               ,
               to
               bring
               peace
               .
            
             For
             ,
             as
             he
             saith
             ,
             
               God
               gave
               him
               the
               tongue
               of
               the
               learned
               ,
               that
               he
               might
               know
               how
               to
               speak
               a
               word
               in
               season
               to
               the
               weary
               ,
               Esay
            
             50.
             4.
             
             And
             as
             the
             Wise
             man
             ,
             
               The
               mouth
               of
               the
               just
               shall
               prophesie
               ,
            
             that
             is
             ,
             
               shall
               bring
               forth
            
             
             wisdom
             :
             for
             that
             other
             gift
             which
             was
             to
             foretell
             things
             to
             come
             ,
             was
             bestowed
             upon
             men
             afterwards
             ,
             to
             oppose
             the
             
               sorcerers
               ,
               sooth-sayers
            
             ,
             and
             
               Augurs
               ,
               &c.
            
             among
             the
             Heathen
             ,
             and
             was
             extraordinary
             .
          
           
             And
             it
             is
             plain
             by
             that
             of
             the
             Apostle
             ,
             that
             prophecie
             at
             the
             first
             was
             taken
             for
             teaching
             .
             
             
               He
               that
               prophesyeth
               ,
               speaketh
               unto
               men
               ,
               to
               edification
               ,
               exhortation
               ,
               and
               comfort
               :
            
             and
             if
             by
             prophesying
             were
             meant
             onely
             foretelling
             or
             prediction
             ,
             then
             we
             were
             in
             an
             ill
             case
             now
             ,
             (
             having
             none
             that
             can
             foretel
             things
             to
             come
             )
             seeing
             the
             Wise
             man
             saith
             ,
             
               Dempta
               prophetia
               perit
               populus
               ,
               where
               there
               is
               no
               prophecie
               the
               people
               perish
               .
            
             
             And
             this
             it
             was
             ,
             which
             the
             Prophets
             did
             by
             their
             ordinary
             function
             ,
             viz.
             teach
             and
             instruct
             ,
             but
             when
             it
             pleased
             God
             to
             shew
             them
             things
             to
             come
             ,
             it
             was
             extraordinary
             .
          
           
             When
             the
             Elders
             were
             thus
             placed
             about
             the
             Tabernacle
             ,
             the
             Levites
             ,
             and
             certain
             
             called
             Nazarites
             were
             added
             to
             them
             :
             and
             of
             these
             two
             sorts
             consisted
             their
             Colledges
             ,
             
             when
             they
             came
             into
             the
             land
             of
             promise
             :
             for
             before
             they
             were
             about
             the
             Tabernacle
             ,
             and
             therefore
             it
             is
             said
             of
             Josbua
             ,
             who
             was
             so
             good
             a
             student
             ,
             that
             no
             Prophet
             or
             Levite
             could
             compare
             with
             him
             ,
             and
             therefore
             having
             profited
             so
             well
             Moses
             at
             his
             death
             chose
             him
             for
             his
             Successor
             by
             Gods
             appointment
             ,
             
               That
               he
               departed
            
             
             
               not
               out
               of
               the
               Tabernacle
            
             .
          
           
             Being
             come
             into
             the
             land
             of
             promise
             ,
             they
             sound
             a
             City
             well
             situated
             which
             was
             
               Kirjath-Sepher
               ,
               a
               city
               of
               books
               ,
            
             which
             Joshua
             ,
             that
             it
             might
             not
             be
             thought
             they
             came
             
             to
             their
             knowledg
             by
             the
             books
             of
             the
             Heathen
             ,
             but
             by
             divine
             assistance
             ,
             and
             studying
             
             the
             law
             of
             God
             ,
             called
             Debir
             ,
             which
             is
             〈◊〉
             .
             When
             this
             city
             was
             not
             sufficient
             ,
             they
             had
             three
             other
             places
             ,
             
               Mizpeh
               ,
               Bethel
            
             ,
             and
             Gilgal
             .
             As
             also
             
               Gibeah
               Elohim
            
             ,
             (
             i.
             c.
             )
             
               mons
               Dei
            
             ,
             1
             Sam.
             10.
             where
             two
             things
             may
             be
             observed
             .
             1.
             
             That
             the
             land
             was
             called
             the
             land
             of
             Tsuph
             ,
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             speculatores
             ,
             or
             Seers
             ,
             of
             which
             we
             spake
             before
             ,
             which
             the
             Thargum
             expousds
             to
             be
             
               Ramah
               Prophetarum
            
             .
             And
             2.
             that
             when
             Saul
             prophesied
             ,
             being
             not
             brought
             up
             in
             the
             schools
             of
             the
             Prophets
             ,
             
             they
             began
             to
             wonder
             at
             it
             ,
             so
             that
             it
             became
             a
             Proverb
             ,
             
               that
               Saul
               was
               become
               a
               Prophet
            
             upon
             the
             sudden
             :
             knowing
             that
             the
             ordinary
             way
             to
             become
             a
             Prophet
             ,
             was
             to
             come
             and
             study
             there
             ,
             for
             some
             time
             ,
             unlesse
             God
             would
             raise
             up
             some
             ,
             and
             make
             them
             Prophets
             extraordinarily
             .
          
           
             When
             Samuel
             afterwards
             was
             dismissed
             from
             governing
             ,
             he
             returned
             to
             his
             calling
             which
             himself
             best
             liked
             ,
             and
             at
             Ramah
             he
             built
             a
             Colledge
             ,
             whereof
             he
             was
             
               Master
               himself
            
             .
             And
             thus
             stood
             the
             state
             of
             this
             profession
             till
             neer
             the
             end
             of
             the
             kings
             ,
             
             though
             sometimes
             encreasing
             ,
             sometimes
             decreasing
             .
             For
             in
             Josiahs
             time
             ,
             not
             long
             
             before
             the
             Captivity
             ,
             we
             read
             that
             
               Huldah
               the
               Prophetesse
               dwelt
               in
               the
               Colledge
               or
               Schoole
               at
               Jerusalem
               .
            
          
           
             After
             the
             people
             were
             led
             into
             captivity
             ,
             they
             had
             a
             Nehar-Deang
             neere
             the
             river
             Euphrates
             ,
             in
             which
             Daniel
             was
             educated
             with
             other
             ,
             〈◊〉
             whence
             (
             the
             Jews
             report
             )
             that
             Selon
             and
             the
             wisemen
             of
             Greece
             derived
             their
             knowledge
             .
             And
             when
             they
             returned
             (
             that
             were
             left
             )
             out
             of
             captivity
             ,
             they
             had
             divers
             schooles
             of
             exposition
             ;
             such
             as
             were
             not
             not
             to
             be
             found
             ,
             neither
             in
             Greece
             ,
             nor
             at
             Rome
             ,
             nor
             
             in
             any
             other
             place
             of
             the
             world
             .
             If
             we
             come
             downe
             to
             Christs
             time
             ,
             our
             〈◊〉
             was
             pleased
             to
             be
             called
             Rabbi
             ,
             or
             Master
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             those
             about
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Scholers
               or
               disciples
            
             ,
             and
             saith
             ,
             that
             they
             are
             his
             brothers
             and
             sisters
             ,
             and
             that
             his
             father
             had
             great
             glory
             that
             his
             disciples
             bare
             much
             〈◊〉
             ,
             and
             that
             
               be
               which
               gave
               a
               cup
               of
               cold
               water
               to
               them
               in
               the
               name
               of
               a
               scholler
               or
               disciple
            
             should
             not
             lose
             his
             reward
             .
             
          
           
             After
             Christs
             ascension
             it
             appears
             by
             the
             Apostle
             ,
             that
             they
             had
             vse
             of
             
               books
               and
            
             
             parchment
             ,
             and
             that
             they
             had
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               forms
               or
               〈◊〉
            
             of
             divine
             learning
             ,
             like
             
             to
             common
             places
             ,
             that
             they
             had
             need
             of
             teaching
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             reading
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             and
             meditation
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             meditate
             on
             these
             things
             ,
             and
             of
             writing
             ,
             whence
             came
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Scribes
             ,
             and
             of
             searching
             and
             enquiring
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             search
             the
             Scriptures
             ;
             
             and
             in
             this
             there
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             attendance
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             abiding
             in
             it
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             being
             ,
             
             
             or
             whole
             intending
             of
             it
             ,
             so
             that
             the
             learner
             must
             be
             as
             the
             Apostle
             speakes
             
             of
             himself
             .
             
               In
               labours
               ,
               in
               watchings
               ,
               in
               fastings
               ,
               by
               purenes
               ,
               by
               knowledge
               ,
               by
               long
            
             
             
               suffering
               ,
               by
               kindnes
               ,
               by
               the
               holy
               Ghost
               ,
               by
               love
               unfained
               .
            
             That
             so
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               his
               profitting
               may
               appeare
               unto
               all
               men
               .
            
             And
             though
             the
             Apostle
             confesseth
             of
             himself
             
             that
             he
             was
             rude
             in
             speech
             ,
             yet
             not
             in
             knowledge
             ,
             which
             Festus
             attributed
             to
             him
             
             
             with
             such
             excesse
             ,
             as
             if
             it
             had
             set
             him
             besides
             himself
             .
             And
             our
             Saviour
             as
             he
             took
             
             John
             and
             Mark
             from
             mean
             callings
             ,
             being
             men
             illiterate
             ,
             so
             he
             made
             his
             family
             as
             it
             were
             a
             School
             or
             Colledge
             ,
             where
             they
             were
             taught
             some
             years
             before
             they
             were
             made
             Evangelists
             ;
             and
             though
             he
             gave
             them
             the
             spirit
             after
             ,
             which
             had
             bin
             sufficient
             without
             any
             other
             instruction
             ,
             yet
             Christ
             to
             shew
             the
             〈◊〉
             of
             teaching
             and
             learning
             ,
             would
             have
             them
             learn
             of
             him
             in
             his
             School
             for
             some
             years
             ,
             and
             therefore
             he
             tooke
             some
             learned
             men
             ,
             as
             Luke
             ,
             who
             was
             a
             Physician
             ,
             and
             Saint
             Mark
             who
             was
             governour
             afterwards
             in
             a
             great
             Colledge
             in
             Alexandria
             .
             And
             when
             he
             took
             order
             for
             the
             conversion
             of
             the
             Gentiles
             ,
             he
             employed
             Barnabas
             
             and
             Paul
             chiesly
             ,
             who
             were
             both
             learned
             men
             ;
             Barnabas
             was
             a
             chief
             teacher
             '
             at
             
             Antioch
             ,
             and
             Saint
             Paul
             brought
             up
             at
             the
             feet
             of
             Gamaliel
             .
             There
             were
             five
             
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             free
             gifts
             ,
             and
             helps
             .
             1.
             natural
             abilities
             .
             2.
             
             Domestical
             education
             3.
             
             
             Education
             in
             Schools
             .
             4.
             
             Exercise
             of
             prophecie
             .
             5.
             
             Imposition
             of
             hands
             :
             by
             which
             men
             were
             fitted
             for
             the
             sacred
             function
             ,
             besides
             the
             extraordintry
             gifts
             .
          
           
             Vntil
             the
             death
             of
             Saint
             Stephen
             the
             Colledges
             or
             Schools
             remained
             at
             Jerusalem
             ,
             but
             afterward
             they
             were
             translated
             to
             Antioch
             ,
             wherein
             were
             diverse
             learned
             men
             ,
             as
             Paul
             and
             Barnabas
             .
             But
             when
             the
             persecution
             came
             upon
             all
             Jury
             ,
             they
             removed
             to
             Alexandria
             in
             Egypt
             ,
             and
             there
             Saint
             Mark
             began
             ,
             Paulinus
             and
             〈◊〉
             succeeded
             and
             others
             ,
             who
             were
             famous
             men
             even
             among
             the
             heathen
             .
             Since
             which
             time
             was
             the
             law
             sealed
             among
             the
             disciples
             and
             children
             of
             the
             prophets
             in
             Schooles
             ,
             Monasteries
             ,
             and
             Vniversities
             .
             So
             much
             for
             the
             historical
             part
             .
             Now
             we
             come
             to
             the
             duties
             of
             Teachers
             and
             learners
             .
          
           
             And
             first
             for
             their
             qualification
             .
             They
             must
             be
             
               〈◊〉
               squared
               and
               fitted
            
             .
             Every
             piece
             of
             wood
             is
             not
             fit
             for
             this
             employment
             .
             And
             they
             must
             be
             dotati
             too
             ,
             men
             that
             have
             gifts
             〈◊〉
             for
             teaching
             and
             instructing
             youth
             .
          
           
             And
             the
             first
             thing
             required
             in
             a
             teacher
             ,
             which
             must
             be
             laid
             as
             the
             ground
             work
             for
             all
             his
             other
             duties
             ,
             is
             to
             choose
             fit
             persons
             for
             his
             Scholers
             ,
             by
             judgeing
             of
             their
             disposition
             ,
             whether
             they
             be
             meet
             for
             publick
             imployments
             in
             Church
             or
             state
             ;
             we
             see
             ,
             when
             there
             were
             three
             offered
             themselves
             to
             follow
             our
             Saviour
             ,
             he
             perceiving
             their
             
               indoles
               and
               disposition
            
             and
             that
             some
             of
             them
             were
             not
             fit
             to
             endure
             persecution
             ,
             or
             to
             leave
             the
             world
             ,
             chose
             onely
             one
             of
             them
             ,
             and
             rejected
             the
             other
             two
             .
             And
             though
             he
             had
             many
             Disciples
             ,
             yet
             knowing
             all
             of
             them
             not
             to
             
             be
             fit
             for
             the
             governing
             and
             instructing
             of
             his
             Church
             ,
             he
             therefore
             chose
             out
             of
             them
             first
             12.
             whom
             he
             called
             Apostles
             ,
             and
             out
             of
             the
             rest
             afterwards
             he
             chose
             seuenty
             two
             
             whom
             he
             sent
             forth
             ,
             but
             with
             lesse
             power
             then
             the
             Apostles
             ,
             (
             for
             the
             twelve
             and
             the
             seventy
             two
             were
             distinct
             orders
             )
             and
             in
             choosing
             them
             Christ
             shewed
             he
             never
             intended
             to
             have
             equality
             in
             his
             Church
             ,
             but
             that
             there
             should
             be
             different
             degrees
             ,
             according
             to
             the
             diversity
             of
             gifts
             and
             abilities
             ,
             and
             that
             those
             of
             the
             best
             gifts
             should
             be
             〈◊〉
             〈◊〉
             :
             and
             hence
             the
             Church
             afterwards
             had
             diverse
             offices
             in
             the
             Church
             ,
             as
             so
             many
             several
             steps
             ,
             as
             the
             
               Lectores
               ,
               Acoluthi
               &c.
            
             
             By
             which
             their
             gifts
             and
             abilities
             being
             tryed
             they
             might
             ascend
             ,
             and
             be
             chosen
             to
             higher
             employments
             .
             As
             under
             the
             law
             among
             the
             Levites
             ,
             who
             were
             under
             the
             Priests
             ,
             there
             were
             
               several
               orders
               and
               ranks
            
             ,
             as
             the
             Netophathites
             ,
             Korathites
             ,
             Meiarites
             &c.
             
             Now
             in
             the
             choice
             which
             our
             Saviour
             made
             helooked
             partly
             at
             the
             
               Indoles
               and
               natural
               aptitude
            
             of
             his
             Scholers
             ,
             for
             the
             employments
             which
             he
             intended
             for
             them
             :
             as
             we
             see
             in
             Saint
             Peter
             ,
             whom
             he
             made
             chief
             among
             the
             Apostles
             ,
             there
             were
             in
             him
             three
             signes
             by
             which
             the
             brethren
             would
             have
             wits
             to
             be
             chosen
             ;
             as
             first
             ,
             Constancy
             and
             unweariednes
             in
             taking
             paines
             ,
             wherupon
             Christ
             when
             he
             beheld
             
             him
             ,
             said
             ,
             he
             should
             be
             called
             
               〈◊〉
               a
               stone
            
             ;
             secondly
             ,
             love
             to
             his
             master
             ,
             as
             appears
             both
             by
             his
             counsel
             he
             gave
             him
             ,
             to
             save
             himself
             ,
             which
             argued
             his
             affection
             ,
             and
             his
             offering
             himself
             to
             die
             for
             him
             ;
             and
             lastly
             ,
             his
             
               indoles
               mansueta
               ,
               his
               gentle
            
             
             
               tractable
               nature
            
             ,
             being
             willing
             to
             heare
             of
             his
             faults
             ,
             though
             it
             were
             by
             his
             inferiour
             ,
             as
             when
             he
             was
             reproved
             by
             Paul.
             So
             in
             the
             choice
             of
             the
             sons
             of
             Zebedee
             ;
             
             he
             considered
             their
             fervent
             and
             hot
             disposition
             ,
             whereupon
             they
             were
             named
             sons
             of
             Thunder
             ;
             upon
             which
             Chrysostom
             observed
             ,
             that
             those
             whom
             Christ
             chose
             
             were
             like
             pretious
             stones
             which
             that
             skilful
             lapidary
             knew
             how
             to
             discerne
             ,
             
             and
             though
             they
             were
             then
             unpolisht
             ,
             yet
             by
             his
             instruction
             and
             discipline
             he
             polisht
             them
             afterwards
             .
             So
             that
             we
             see
             disciples
             fit
             for
             those
             callings
             ,
             are
             not
             to
             be
             promiscuously
             taken
             ,
             but
             a
             choice
             must
             be
             made
             with
             judgement
             ,
             especially
             he
             that
             must
             be
             fit
             for
             the
             sacred
             calling
             ,
             must
             be
             
               unus
               inter
               mille
               ,
               one
               of
               a
            
             
             thousand
             .
          
           
             As
             there
             must
             be
             a
             choice
             in
             the
             teacher
             ,
             so
             the
             duty
             lies
             upon
             him
             that
             offers
             himself
             to
             be
             taught
             ,
             if
             he
             know
             himself
             naturally
             unfit
             ,
             he
             ought
             not
             to
             offer
             himself
             for
             those
             
               high
               callings
            
             ,
             nor
             aspire
             to
             them
             ,
             when
             he
             is
             naturally
             fitted
             onely
             for
             inferiour
             employments
             .
             The
             Prophet
             saith
             ,
             that
             though
             in
             his
             time
             many
             that
             were
             unfit
             would
             needs
             be
             Prophets
             ,
             yet
             in
             the
             times
             of
             the
             Gospel
             he
             foretells
             ,
             they
             should
             acknowledge
             their
             infirmities
             ,
             and
             say
             ,
             I
             
               am
               no
               prophet
               ,
               but
               an
               husbandman
               ,
               and
               therein
               have
               〈◊〉
               brought
               up
               from
               a
               youth
               ,
            
             intimating
             ,
             that
             such
             as
             were
             fitted
             and
             brought
             up
             for
             other
             callings
             ,
             should
             not
             seek
             to
             be
             prophets
             &c.
             
             The
             wiseman
             asketh
             the
             question
             ,
             
               why
               fools
               should
               have
               a
               price
               in
               their
               hands
               to
               get
               wisdom
               ,
            
             
             
               seeing
               they
               have
               no
               heart
               to
               it
               .
            
             It
             is
             but
             time
             and
             mony
             spent
             in
             vain
             .
             And
             in
             another
             place
             he
             compareth
             
               a
               parable
               in
               a
               fooles
               mouth
               ,
               to
               a
               man
               with
               lame
               legges
               ,
            
             set
             
             him
             on
             his
             feet
             and
             he
             falleth
             down
             .
             And
             as
             no
             doctrine
             will
             enter
             into
             him
             ,
             so
             nei
             her
             will
             any
             discipline
             work
             upon
             him
             ;
             for
             as
             he
             sheweth
             further
             ,
             if
             he
             be
             silver
             ,
             the
             fining
             ,
             if
             gold
             ,
             the
             fornace
             will
             do
             him
             good
             ,
             if
             there
             be
             any
             mettal
             in
             him
             ,
             he
             is
             like
             to
             prove
             well
             :
             but
             if
             he
             be
             a
             fool
             or
             unfit
             ,
             bray
             him
             in
             a
             〈◊〉
             ,
             
             and
             it
             will
             be
             to
             no
             purpose
             .
             And
             the
             prophet
             complaines
             of
             those
             that
             he
             had
             to
             do
             with
             ;
             they
             were
             〈◊〉
             or
             iron
             ,
             refuse
             mettal
             ,
             insomuch
             as
             he
             had
             burnt
             his
             
             bellowes
             ,
             and
             wearied
             his
             armes
             to
             no
             purpose
             .
             Therefore
             Plato
             insists
             upon
             this
             ,
             that
             those
             that
             are
             to
             be
             trained
             up
             in
             learning
             ,
             must
             have
             gold
             in
             them
             or
             silver
             at
             least
             ,
             they
             must
             not
             be
             
               plumbeia
               ingenia
               ,
               leaden
               heavy
               wits
               .
            
             And
             Esay
             asketh
             the
             question
             ,
             
               Quem
               docebit
               〈◊〉
               ,
               whom
               shall
               he
               teach
               knowledge
               ?
            
             It
             is
             not
             those
             
             that
             must
             be
             continually
             sucking
             ,
             that
             must
             have
             precept
             upon
             precept
             ,
             line
             upon
             line
             ;
             tell
             it
             now
             ,
             and
             tell'it
             again
             to
             morrow
             ;
             but
             such
             as
             are
             weaned
             ,
             and
             can
             take
             meale
             after
             meale
             ,
             and
             are
             apt
             to
             take
             instruction
             ,
             which
             is
             strong
             meate
             .
             
          
           
             As
             the
             teacher
             then
             must
             examine
             the
             disposition
             of
             the
             schollers
             ,
             so
             the
             schollers
             must
             
               interrogare
               seipsos
               ask
               themselves
            
             ,
             whether
             they
             be
             able
             to
             uudertake
             this
             ;
             and
             if
             not
             ,
             to
             take
             another
             course
             of
             life
             .
             It
             was
             the
             opinion
             of
             the
             fathers
             of
             the
             primitive
             Church
             ,
             that
             in
             making
             this
             choice
             of
             men
             in
             their
             schooles
             ,
             that
             were
             annexed
             to
             their
             principal
             Churches
             ,
             that
             a
             man
             ought
             rather
             to
             be
             too
             strict
             ,
             then
             too
             loose
             ;
             and
             their
             reason
             was
             .
             It
             were
             〈◊〉
             that
             a
             wiseman
             should
             be
             in
             a
             calling
             without
             the
             Church
             ,
             then
             a
             foole
             within
             it
             :
             better
             to
             spare
             the
             one
             then
             to
             take
             the
             other
             .
          
           
           
             The
             neglect
             of
             this
             ,
             by
             taking
             into
             the
             Church
             all
             commers
             ,
             was
             the
             cause
             ,
             that
             as
             the
             Prophet
             complained
             ,
             the
             ,
             Sun
             
               was
               gone
               down
               upon
               their
               Prophets
               ,
            
             that
             they
             
             were
             stich
             ignorant
             sots
             ,
             
               Bardi
               ,
               such
               stupid
               ,
               blinde
               guids
               ,
               which
               caused
               the
               people
               to
               erre
               ,
            
             and
             brought
             such
             darknes
             into
             the
             Church
             ,
             that
             as
             the
             Prophets
             〈◊〉
             and
             
             Michab
             complained
             in
             their
             time
             before
             the
             captivity
             and
             destruction
             of
             the
             city
             ,
             
               The
               people
               perished
               because
               prophecy
               failed
               .
            
          
           
             As
             the
             first
             and
             fundamental
             duty
             must
             be
             performed
             by
             making
             a
             fit
             choice
             ,
             so
             the
             particular
             vertues
             and
             qualifications
             which
             teachers
             must
             look
             to
             in
             their
             choice
             are
             three
             ,
             
               Solertia
               ,
               Docilitas
               ,
               diligentia
            
             .
          
           
             The
             wiseman
             speaking
             of
             the
             Ant
             ,
             besides
             her
             industry
             saith
             ,
             that
             she
             hath
             a
             
             natural
             quality
             ,
             that
             without
             guide
             ,
             overseer
             ,
             or
             governour
             ,
             she
             provideth
             her
             meat
             in
             summer
             ,
             and
             in
             hearvest
             for
             winter
             ,
             and
             this
             is
             the
             first
             endowment
             ,
             
               Solertia
               naturalis
               ,
               a
               natural
               〈◊〉
               ,
               or
               ability
               of
               nature
               ,
            
             which
             ought
             to
             be
             in
             them
             ,
             that
             are
             intended
             to
             be
             leaders
             of
             others
             .
             And
             this
             ability
             is
             by
             the
             
               active
               part
               of
               the
               understanding
            
             ,
             the
             
               intellectus
               agens
            
             ,
             whereby
             they
             are
             apt
             to
             
               dilate
               and
               enlarge
            
             what
             they
             heare
             ,
             and
             to
             work
             upon
             what
             they
             are
             taught
             ,
             and
             thereby
             become
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             able
             to
             learn
             of
             themselves
             ,
             by
             improving
             those
             principles
             they
             have
             received
             from
             others
             .
             This
             appeared
             in
             Saint
             
               Augustine
               ,
               Erasmus
            
             ,
             and
             others
             ,
             who
             in
             many
             things
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             without
             help
             of
             teachers
             in
             those
             things
             became
             excellent
             .
          
           
             2.
             
             Then
             they
             are
             to
             have
             
               possibilem
               intellectum
               ,
               ability
               to
               conceive
               what
               is
               taught
               ,
            
             which
             is
             that
             we
             call
             〈◊〉
             ,
             and
             is
             termed
             in
             holy
             writ
             
               cor
               latum
               ,
               a
               large
               heart
               ,
            
             such
             a
             one
             as
             God
             gave
             to
             king
             Solomon
             ,
             whereby
             the
             active
             part
             of
             the
             understanding
             by
             that
             Solertia
             we
             spake
             of
             ,
             may
             have
             matter
             to
             worke
             upon
             ,
             
             and
             to
             deduce
             one
             thing
             from
             another
             ,
             which
             was
             termed
             forecast
             in
             the
             duty
             of
             servants
             .
          
           
             3.
             
             To
             these
             the
             wiseman
             addeth
             a
             third
             ;
             they
             must
             
               instanter
               operari
               ,
               by
               working
               diligently
               and
               instantly
               .
            
             Saint
             Paul
             by
             labouring
             more
             abundantly
             then
             the
             other
             
             Apostles
             ,
             became
             most
             fruitful
             to
             the
             church
             .
             And
             where
             it
             pleaseth
             God
             to
             bestow
             
             this
             
               solertiam
               naturalem
               ,
               n.
               tural
               understanding
               ,
            
             and
             
               possibilitatem
               intellectus
            
             a
             large
             heart
             to
             conceive
             ,
             and
             lastly
             
               〈◊〉
               operari
               ,
               diligent
               working
               ,
               to
               sowe
               in
               the
               morning
               ,
               at
               noon
               ,
               and
               in
               the
               evening
               ,
            
             (
             as
             the
             preacher
             speaks
             )
             and
             never
             to
             let
             the
             hand
             rest
             ,
             there
             is
             hope
             of
             such
             persons
             ,
             that
             they
             may
             prove
             profitable
             instruments
             in
             the
             Church
             or
             Common-wealth
             ;
             and
             therefore
             such
             persons
             ,
             and
             so
             qualified
             are
             principally
             to
             be
             chosen
             .
          
           
             Thus
             it
             must
             be
             presupposed
             ,
             that
             the
             choice
             is
             rightly
             made
             ,
             els
             
               difficultas
               〈◊〉
               argeet
               errorem
               〈◊〉
               anitio
               ,
               the
               hardnes
               in
               proceeding
               between
               Master
               and
               Scholler
               will
               argue
               ,
               that
               there
               was
               a
               fault
               in
               choosing
               at
               the
               first
               ,
            
             and
             then
             no
             instruction
             will
             amend
             it
             ,
             as
             in
             physick
             ,
             if
             there
             be
             a
             fault
             in
             the
             first
             concoction
             ,
             the
             second
             cannot
             help
             it
             .
          
           
             2.
             
             Now
             the
             choice
             being
             rightly
             made
             ,
             in
             the
             second
             place
             we
             come
             to
             the
             instruction
             it self
             :
             of
             which
             we
             are
             to
             conceive
             ,
             that
             as
             we
             see
             in
             other
             things
             ,
             diverse
             things
             are
             effected
             by
             an
             exteriour
             agent
             ,
             as
             things
             artificial
             ,
             and
             some
             things
             must
             have
             
               interius
               principium
            
             a
             foundation
             within
             ,
             as
             things
             natural
             have
             their
             principle
             within
             them
             ,
             and
             in
             some
             things
             there
             must
             be
             both
             ,
             as
             in
             Physick
             .
             For
             though
             in
             a
             body
             ill
             affected
             ,
             sometimes
             the
             strength
             of
             nature
             alone
             of
             it self
             is
             able
             to
             concoct
             the
             humour
             ,
             and
             make
             digestion
             ,
             and
             so
             many
             times
             it
             falleth
             out
             ,
             that
             some
             become
             extraordinarily
             learned
             without
             paines
             taking
             ,
             as
             〈◊〉
             ,
             yet
             in
             some
             bodies
             to
             help
             concoction
             ,
             Physick
             is
             to
             be
             applied
             ,
             something
             must
             be
             given
             from
             without
             ,
             to
             comfort
             and
             help
             nature
             .
             So
             we
             must
             conceive
             in
             teaching
             ,
             every
             one
             hath
             not
             thos
             enatural
             parts
             which
             are
             sufficient
             ,
             nor
             is
             every
             mans
             supernaturally
             and
             extraordinarily
             inspired
             and
             qualified
             by
             God
             ,
             but
             must
             have
             teaching
             and
             instruction
             by
             the
             ministrie
             of
             man
             from
             without
             ,
             every
             man
             must
             not
             look
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             taught
             immediatly
             of
             God
             ,
             but
             must
             in
             ordinary
             course
             have
             a
             teacher
             which
             doth
             not
             adde
             any
             thing
             to
             the
             soul
             ,
             but
             minister
             to
             it
             ,
             and
             help
             it
             ;
             as
             Physick
             doth
             not
             adde
             to
             nature
             ,
             but
             ministers
             to
             it
             ,
             to
             comfort
             and
             strengthen
             it
             ,
             though
             indeed
             they
             that
             are
             instructed
             by
             men
             ,
             may
             be
             said
             to
             be
             taught
             of
             God
             ,
             as
             they
             are
             said
             to
             be
             healed
             of
             any
             infirmity
             by
             him
             ,
             which
             are
             cured
             by
             Physick
             .
          
           
           
             And
             in
             this
             we
             say
             ,
             
               that
               the
               natural
               light
               workes
            
             ,
             which
             is
             
               lume
               n
               naturale
            
             ,
             and
             that
             lumen
             
             infusum
             is
             supplied
             and
             holpen
             by
             the
             teacher
             ,
             of
             whom
             we
             are
             to
             conceive
             ,
             that
             he
             is
             not
             the
             giver
             of
             infused
             light
             ,
             but
             the
             minister
             ,
             that
             supplies
             matter
             ,
             as
             oyle
             whereby
             the
             light
             burns
             ,
             which
             he
             doth
             partly
             by
             making
             things
             plain
             ,
             by
             similitudes
             and
             examples
             ,
             and
             sometimes
             by
             Antithesis
             .
             And
             not
             onely
             so
             ,
             but
             being
             able
             to
             see
             how
             every
             conclusion
             depends
             upon
             the
             premises
             ,
             and
             how
             the
             medium
             ought
             to
             be
             disposed
             with
             the
             subject
             and
             praedicate
             in
             every
             proposition
             ,
             is
             able
             in
             the
             same
             course
             whereby
             he
             learnt
             ,
             to
             shew
             others
             how
             to
             bring
             things
             into
             method
             and
             order
             .
             In
             which
             two
             things
             .
             1.
             by
             making
             dark
             things
             known
             and
             discerned
             .
             Secondly
             ,
             by
             a
             perspicuous
             disposing
             and
             ordering
             of
             things
             confused
             teaching
             cheifly
             consists
             ,
             and
             by
             these
             the
             light
             is
             holpen
             ,
             whether
             it
             be
             naturally
             or
             supernaturally
             given
             .
          
           
             This
             being
             premised
             ,
             we
             will
             come
             to
             mutual
             duties
             or
             qualities
             of
             teacher
             and
             hearer
             .
          
           
             1.
             
             The
             first
             is
             ,
             they
             must
             be
             perswaded
             ,
             as
             Saint
             James
             saith
             ,
             
               That
               every
               good
               gift
               is
               from
               above
               ,
               and
               cometh
               down
               from
               the
               father
               of
               lights
               ,
            
             and
             therefore
             that
             this
             
             light
             of
             knowledge
             cannot
             be
             had
             but
             desuper
             from
             above
             ,
             as
             
               John
               Baptist
            
             told
             his
             schollers
             .
             
               A
               man
               can
               receive
               nothing
               ,
               except
               it
               be
               given
               him
               from
               heaven
               .
            
             Neither
             
             knowledge
             nor
             any
             good
             thing
             els
             can
             be
             had
             but
             from
             God
             ,
             and
             therefore
             we
             must
             be
             thus
             perswaded
             ,
             
               That
               all
               the
               light
               we
               can
               have
               ,
               is
               from
               Gods
               light
               ,
            
             as
             
             the
             Psalmist
             hath
             it
             ,
             
               in
               thy
               light
               we
               shall
               see
               light
            
             ;
             we
             have
             no
             light
             of
             our
             own
             ,
             but
             as
             the
             Apostle
             speaks
             ,
             
               God
               who
               commanded
               the
               light
               to
               shine
               out
               of
               darknes
               hath
               shined
               in
               〈◊〉
               hearts
               to
               give
               the
               light
               of
               knowledge
               :
            
             and
             by
             this
             light
             being
             
             supernatural
             we
             shall
             be
             able
             to
             see
             further
             into
             mysteries
             then
             by
             the
             natural
             .
          
           
             1.
             
             The
             first
             means
             to
             attain
             to
             this
             light
             ,
             is
             by
             prayer
             .
             To
             pray
             to
             God
             (
             as
             the
             Apostle
             directs
             )
             
               to
               enlighten
               the
               eyes
               of
               our
               understanding
               .
            
             King
             David
             by
             praying
             to
             
             God
             to
             be
             his
             teacher
             ,
             attained
             to
             this
             
               praestantiam
               rationis
               &
               scientiae
               ,
               this
               excellency
            
             
             
               in
               skill
               and
               knowledge
            
             ,
             that
             he
             professed
             himselfto
             have
             more
             understanding
             then
             all
             his
             teachers
             .
             
          
           
             2.
             
             Another
             means
             to
             come
             to
             this
             light
             is
             ,
             to
             attend
             to
             the
             word
             and
             statutes
             of
             God
             ,
             which
             as
             the
             psalmist
             saith
             ,
             giveth
             light
             to
             the
             eyes
             .
             Hereby
             he
             professeth
             
             that
             he
             got
             understanding
             ,
             they
             were
             a
             light
             to
             his
             path
             .
             And
             not
             onely
             to
             him
             
             that
             was
             a
             man
             after
             Gods
             own
             heart
             ,
             but
             to
             them
             also
             that
             were
             naturally
             ignorant
             ,
             
             
             they
             gave
             light
             and
             understanding
             to
             the
             simple
             .
             We
             finde
             this
             true
             by
             
             experience
             ,
             for
             since
             the
             light
             of
             the
             Gospl
             came
             ,
             and
             was
             received
             into
             the
             world
             ,
             learning
             and
             knowledge
             did
             never
             so
             flourish
             ,
             either
             among
             the
             Grecians
             or
             Romans
             ,
             as
             it
             hath
             done
             in
             the
             
               christian
               Church
               .
               The
               greatest
               lights
               that
               ever
               were
               in
               the
               world
               for
               all
               learning
               divine
               and
               humane
               have
               been
               christian
               Bishops
               ,
            
             and
             the
             truth
             is
             ,
             there
             is
             no
             excellent
             thing
             worthy
             to
             be
             known
             ,
             to
             be
             found
             in
             any
             Heathen
             Authors
             ,
             but
             the
             same
             or
             something
             more
             excellent
             may
             be
             had
             from
             the
             word
             of
             God.
             
          
           
             3.
             
             The
             third
             means
             is
             to
             follow
             the
             Apostles
             counsel
             .
             
               Awake
               thou
               that
               sleepest
               ,
               and
               arise
               from
               the
               dead
               ,
               and
               Christ
               shall
               give
               thee
               light
               .
            
             And
             what
             this
             sleeping
             is
             
             the
             same
             Apostle
             tells
             us
             in
             another
             place
             ,
             it
             is
             high
             time
             to
             awake
             out
             of
             sleep
             
             that
             is
             ,
             out
             of
             sinne
             .
             If
             we
             mean
             to
             have
             this
             light
             we
             must
             forsake
             our
             evil
             wayes
             .
             And
             indeed
             ,
             as
             the
             Book
             of
             wisdom
             speaks
             ,
             
               in
               malevolo
               intellectu
               sapientia
               〈◊〉
               habitabit
               ,
               wisdom
               will
               not
               enter
               nor
               dwell
               in
               a
               malicious
               soule
               .
            
             Sinne
             must
             be
             removed
             .
             
             This
             makes
             the
             difference
             between
             us
             and
             the
             fathers
             of
             the
             primitives
             times
             ;
             for
             albeit
             we
             have
             more
             means
             of
             knowledge
             then
             they
             ,
             yet
             they
             being
             holy
             men
             ,
             had
             this
             light
             more
             plentifully
             bestowed
             upon
             them
             ,
             then
             we
             have
             ,
             and
             far
             exceeded
             the
             wisest
             and
             learnedest
             among
             us
             .
          
           
             Having
             thus
             shewen
             the
             mutual
             duties
             that
             concern
             both
             Teacher
             and
             Scholar
             ,
             for
             attaining
             of
             knowledge
             ,
             we
             are
             to
             proceed
             to
             that
             first
             duty
             of
             instruction
             already
             mentioned
             ,
             as
             it
             concerns
             the
             Teacher
             alone
             ,
             and
             the
             manner
             how
             he
             must
             instruct
             ,
             which
             may
             be
             gathered
             out
             of
             Solomons
             words
             ,
             
               Have
               I
               not
               written
               to
               thee
               three
               times
               ,
            
             
             (
             so
             the
             vulgar
             Latine
             reads
             )
             
               in
               counsels
               and
               knowledge
               ,
               that
               I
               might
               make
               them
               know
               the
               certainty
               of
               the
               words
               of
               truth
               .
            
             Where
             we
             see
             he
             made
             all
             known
             to
             them
             ,
             that
             is
             ,
             by
             reading
             to
             them
             ,
             and
             not
             onely
             so
             ,
             but
             also
             did
             write
             the
             same
             for
             them
             ,
             and
             
             that
             not
             once
             ,
             but
             often
             ,
             and
             not
             onely
             declared
             unto
             them
             what
             they
             must
             learn
             ,
             but
             counselled
             them
             also
             ,
             that
             is
             ,
             gave
             direction
             how
             to
             profit
             by
             hearing
             and
             reading
             :
             so
             that
             the
             Teacher
             must
             both
             read
             to
             his
             scholers
             ,
             and
             write
             ,
             and
             give
             counsail
             and
             direction
             how
             to
             learn.
             
          
           
             More
             particularly
             in
             his
             manner
             of
             teaching
             three
             things
             are
             to
             be
             observed
             .
             1.
             
             
               Facilitas
               ,
               to
               explain
               and
               make
               easie
            
             to
             them
             what
             he
             delivers
             .
             Thus
             our
             Saviour
             that
             his
             doctrine
             might
             be
             better
             understood
             taught
             by
             parables
             .
          
           
             And
             being
             thus
             prepared
             ,
             that
             as
             Saint
             Augustine
             saith
             ,
             
               Magister
               sit
               intus
               ,
               our
               master
               is
               within
               us
               ,
            
             we
             shall
             heare
             a
             voice
             behinde
             us
             (
             as
             the
             prophet
             speakes
             )
             saying
             ,
             
             this
             is
             the
             way
             ,
             walke
             in
             it
             ,
             when
             ye
             turne
             to
             the
             right
             hand
             ,
             and
             〈◊〉
             ye
             turne
             to
             the
             left
             .
          
           
             This
             being
             done
             ,
             we
             shall
             know
             that
             it
             is
             not
             the
             teachers
             labour
             alone
             ,
             his
             
             building
             and
             watching
             is
             in
             vain
             ,
             his
             teaching
             without
             this
             
               lumen
               infusum
            
             is
             to
             no
             purpose
             :
             and
             that
             the
             schollers
             study
             ,
             except
             God
             gives
             a
             blessing
             ,
             availes
             nothing
             ,
             and
             with
             his
             blessing
             
               dabit
               in
               somno
               ,
               he
               will
               give
               it
               in
               sleep
               .
            
             In
             the
             first
             place
             therefore
             ,
             (
             as
             we
             said
             before
             )
             we
             must
             pray
             ,
             and
             that
             instantly
             ,
             that
             he
             will
             vouchsafe
             this
             
               lumen
               infusum
               ,
               that
               he
               will
               enlighten
               us
               .
            
          
           
             1.
             
             Our
             Saviour
             taught
             by
             parables
             (
             which
             practise
             had
             been
             〈◊〉
             from
             Balaams
             
             and
             Moses
             time
             )
             shewing
             things
             above
             sense
             by
             sensible
             things
             .
             2.
             
             Methodus
             ,
             
             order
             :
             we
             see
             when
             Christ
             was
             to
             make
             it
             plain
             to
             the
             Disciples
             ,
             that
             he
             was
             to
             suffer
             ,
             the
             Evangelist
             saith
             ,
             
               that
               he
               began
               with
               Moses
               and
               the
               Prophets
               ,
            
             and
             so
             deduced
             the
             Prophecies
             in
             order
             to
             his
             time
             ,
             to
             confirm
             his
             doctrine
             :
             and
             the
             same
             Evang.
             himself
             
             makes
             this
             protestation
             in
             the
             preamble
             of
             his
             Gospel
             ,
             that
             he
             intended
             to
             write
             all
             
             things
             ,
             as
             they
             fell
             out
             in
             order
             .
             So
             the
             Apostles
             observed
             an
             order
             in
             teaching
             the
             Gospel
             ,
             they
             first
             
               taught
               the
               principles
               ,
               and
               laid
               the
               foundation
               of
               faith
               and
               repentance
               ,
               and
            
             
             
               then
               proceeded
               by
               steps
               and
               degrees
               to
               other
               doctrines
               .
            
          
           
             3.
             
             The
             third
             thing
             is
             ,
             
               proportio
               to
               proportion
               the
               doctrine
               to
               the
               capacity
               of
               the
               hearer
               ,
            
             which
             requires
             judgement
             and
             discretion
             in
             the
             Teacher
             .
             Thus
             we
             may
             observe
             this
             in
             Christ
             ,
             who
             having
             taught
             his
             Disciples
             many
             things
             ,
             and
             yet
             had
             many
             more
             to
             
             teach
             them
             ,
             yet
             he
             forbare
             ,
             
               because
               they
               were
               not
               able
               to
               bear
               them
               .
            
             These
             three
             are
             good
             rules
             for
             a
             Teacher
             .
             1.
             
             To
             help
             the
             
               lumen
               infusum
               by
               sensible
               things
            
             .
             2.
             
             
               In
               a
               good
               method
               and
               order
               :
            
             3.
             and
             that
             in
             a
             good
             proportion
             
               with
               discretion
               and
               wisdom
            
             .
          
           
             And
             whereas
             there
             be
             four
             wayes
             ,
             as
             we
             toucht
             before
             ,
             by
             which
             a
             man
             may
             be
             
             taught
             .
             1.
             
             
               By
               precept
               .
               Doce
               me
               mandata
               tua
               ,
               teach
               me
               thy
               statutes
               ,
            
             saith
             
               David
               .
               Thou
               hast
               made
               and
               fashioned
               me
               ,
            
             to
             what
             end
             ?
             
               that
               I
               might
               learn
               thy
               Commandments
               .
            
             
             2.
             
             
               By
               example
               .
               Exemplo
               didici
               〈◊〉
               ,
               I
               looked
               on
               it
               ,
            
             saith
             the
             Wise
             man
             ,
             
               and
               received
               instruction
               :
               and
               I
               have
               given
               you
               an
               example
               ,
            
             saith
             our
             Saviour
             ,
             
               that
               ye
            
             
             
               should
               do
               as
               I
               have
               done
               .
            
             3.
             
             
               By
               experience
               .
               Experimento
               didici
            
             ,
             were
             the
             words
             of
             
             Laban
             to
             
               Jacob
               ,
               I
               have
               learned
               by
               experience
               ,
               &c.
            
             4.
             
             
               By
               discipline
            
             .
             Christ
             himself
             
               learned
               Obedience
            
             (
             saith
             the
             Apostle
             )
             
               by
               the
               things
               which
               he
               sufferd
               :
            
             and
             it
             is
             a
             common
             
             saying
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               correction
               gives
               instruction
            
             .
             The
             teacher
             must
             instruct
             by
             all
             these
             wayes
             ,
             as
             Christ
             the
             perfect
             pattern
             of
             a
             teacher
             did
             .
          
           
             1.
             
             
               By
               precept
            
             ;
             it
             is
             said
             ,
             that
             Christ
             did
             never
             teach
             any
             thing
             by
             parable
             in
             publick
             ,
             
             but
             he
             expounded
             it
             afterwards
             to
             his
             Disciples
             .
          
           
             2.
             
             
               By
               example
            
             .
             Christ
             saith
             ,
             
               Exemplum
               dedi
               vobis
               ,
               I
               have
               given
               you
               an
               example
            
             
             
               how
               you
               should
               do
            
             .
             That
             in
             all
             things
             they
             should
             do
             as
             he
             had
             done
             before
             them
             .
             There
             was
             no
             exercise
             to
             be
             done
             ,
             no
             way
             to
             be
             followed
             ,
             but
             he
             had
             set
             them
             a
             patern
             for
             it
             .
          
           
             3.
             
             
               By
               praectise
            
             .
             Christ
             after
             he
             had
             taught
             ,
             examined
             ,
             and
             questioned
             his
             Disciples
             ,
             
             and
             he
             exercised
             them
             ,
             as
             in
             baptizing
             ,
             and
             in
             
               casting
               out
               unclean
               spirits
            
             ,
             so
             in
             dispuring
             ,
             
             
             in
             preaching
             .
             First
             he
             sent
             out
             the
             12
             ,
             and
             afterwards
             the
             72
             ,
             whom
             he
             preferred
             after
             
             to
             higher
             places
             .
             And
             the
             difference
             between
             the
             72
             and
             the
             12
             the
             Apostle
             distinguisheth
             .
             
             The
             chief
             were
             Apostles
             ,
             they
             were
             the
             Architects
             ,
             or
             
               chief
               builders
            
             ,
             and
             
             the
             72
             did
             build
             upon
             their
             foundation
             which
             they
             had
             laid
             .
             And
             these
             were
             to
             make
             
             
             or
             give
             account
             how
             they
             discharged
             their
             callings
             ,
             as
             the
             Disciples
             did
             to
             Christ.
             
          
           
             4.
             
             For
             
               teaching
               by
               discipline
            
             ,
             we
             shall
             finde
             that
             Christ
             was
             not
             defective
             in
             this
             neither
             ,
             but
             that
             by
             reproof
             he
             taught
             his
             Disciples
             many
             things
             .
             In
             
               S.
               Matth.
            
             Gospel
             
             he
             reproves
             them
             for
             non-proficiency
             ,
             
               that
               having
               been
               so
               often
               taught
               ,
               they
               were
               not
               able
               to
               understand
               .
            
             And
             in
             another
             place
             he
             reproveth
             them
             for
             not
             understanding
             
             what
             he
             meant
             
               by
               the
               leaven
               of
               the
               Pharisees
               .
            
             And
             soon
             after
             he
             giveth
             
             
               S.
               Peter
            
             a
             bitter
             check
             ,
             saying
             ,
             
               Get
               thee
               behinde
               me
               Sathan
            
             ,
             for
             dissuading
             him
             from
             his
             passion
             ,
             telling
             him
             ,
             
               that
               he
               savoured
               not
               the
               things
               that
               were
               of
               God
               ,
               but
               of
               men
               .
            
             As
             also
             when
             his
             Disciples
             could
             not
             cast
             out
             the
             Devil
             ,
             he
             calls
             them
             
               a
               faithlesse
               and
            
             
             
               perverse
               generation
            
             .
             Lastly
             ,
             when
             they
             would
             not
             suffer
             little
             children
             to
             come
             to
             him
             ,
             
               he
               was
               offended
               with
               them
            
             .
             So
             the
             saying
             of
             the
             Wise
             man
             was
             verified
             in
             them
             ;
             
             
               Reproof
               entreth
               more
               into
               a
               wise
               man
               ,
               then
               an
               hundred
               stripes
               into
               a
               fool
               .
            
             And
             our
             Saviour
             
             knew
             what
             flagellum
             meant
             too
             ,
             
               when
               the
               house
               of
               God
               was
               turned
               into
               a
               den
               of
               theeves
               .
            
             So
             is
             it
             with
             those
             that
             mispend
             their
             friends
             maintenance
             ,
             and
             their
             time
             ,
             
             which
             ought
             to
             be
             spent
             in
             studie
             at
             the
             Universities
             .
             These
             are
             a
             kinde
             of
             theeves
             too
             ,
             for
             there
             is
             
               a
               theft
               in
               time
               and
               in
               studie
               ,
            
             in
             not
             labouring
             ,
             as
             well
             as
             in
             not
             paying
             ;
             and
             Colledges
             and
             houses
             erected
             for
             learning
             are
             houses
             of
             God
             also
             .
             And
             certainly
             if
             Christ
             were
             again
             here
             on
             earth
             ,
             he
             would
             scourge
             and
             whip
             these
             
               loyterers
               and
               theeves
            
             ,
             out
             of
             these
             houses
             .
             So
             much
             for
             the
             Teacher
             .
             
          
           
             We
             will
             now
             come
             to
             the
             duties
             of
             them
             that
             are
             to
             be
             taught
             .
             The
             Wise
             man
             giveth
             a
             Tuigitur
             to
             the
             Hearer
             .
             
               I
               have
               made
               known
               to
               thee
               this
               day
               ,
               thou
               therefore
               ,
            
             
             and
             there
             endeth
             the
             original
             ,
             and
             leaves
             the
             rest
             to
             be
             supplied
             ,
             that
             is
             ,
             
               take
               heed
               that
               you
               observe
               ,
               it
               is
               your
               part
               to
               give
               regard
               to
               it
               .
            
          
           
             The
             duty
             of
             a
             scholar
             may
             best
             be
             learned
             of
             Christ
             ,
             who
             when
             he
             was
             in
             the
             state
             of
             a
             scholar
             ,
             loved
             to
             hear
             what
             others
             said
             ,
             he
             would
             not
             let
             one
             wise
             sentence
             
             escape
             him
             ,
             and
             was
             ever
             asking
             questions
             .
             He
             was
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             2.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               ready
               to
               hear
               and
               to
               ask
               questions
               :
            
             which
             two
             qualities
             are
             to
             be
             in
             every
             learner
             .
          
           
             1.
             
             For
             the
             first
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             the
             opposite
             to
             this
             is
             
               dulnesse
               in
               hearing
            
             ,
             either
             not
             to
             hear
             at
             all
             ,
             or
             having
             heard
             ,
             not
             to
             regard
             what
             they
             have
             heard
             .
             he
             effect
             of
             this
             is
             that
             which
             Christ
             taxed
             his
             Disciples
             with
             ,
             
               O
               amentes
               ,
               &
               tardi
               corde
               ,
               O
               fools
               and
            
             
             
               slow
               of
               heart
            
             .
             Therefore
             the
             learner
             must
             be
             studious
             in
             hearing
             ,
             that
             so
             what
             he
             hears
             may
             come
             into
             his
             heart
             ,
             according
             to
             that
             of
             the
             Wise
             man
             ,
             
               Inclina
               aurem
               tuam
            
             ,
             
             
               &
               oppone
               cor
               tuum
               ,
               encline
               thine
               ear
               ,
               and
               lay
               it
               to
               heart
               .
            
             It
             must
             come
             in
             at
             the
             ear
             ,
             
             and
             down
             to
             the
             heart
             .
             And
             when
             it
             hath
             〈◊〉
             there
             ,
             it
             must
             come
             to
             the
             lips
             ,
             to
             expresse
             it
             in
             our
             speech
             ,
             that
             thereby
             we
             may
             be
             able
             to
             shew
             ,
             that
             it
             is
             setled
             in
             
             the
             heart
             .
          
           
             And
             because
             the
             memory
             of
             man
             is
             brittle
             ,
             it
             must
             be
             supplyed
             by
             writing
             :
             the
             greatest
             scholars
             were
             called
             
               scribae
               ,
               scribes
            
             .
             They
             must
             first
             write
             what
             they
             hear
             
               in
               Tables
            
             ,
             and
             then
             by
             often
             reading
             and
             meditation
             ,
             
               bring
               it
               into
               the
               tables
               of
               their
            
             
             heart
             .
          
           
             2.
             
             And
             for
             
               enquiring
               or
               asking
               questions
            
             ,
             it
             hath
             been
             a
             perpetual
             practise
             .
             In
             the
             Law
             ,
             children
             were
             to
             ask
             their
             fathers
             ,
             and
             they
             to
             answer
             about
             the
             observation
             
             of
             the
             Passeover
             .
             So
             also
             concerning
             other
             Laws
             and
             statutes
             .
             And
             it
             is
             Gods
             command
             
             that
             they
             do
             so
             ,
             
               Ask
               thy
               father
               and
               he
               will
               shew
               thee
               ,
               thy
               Elders
               ,
               and
               they
            
             
             
               will
               tell
               〈◊〉
            
             .
             And
             this
             was
             Jobs
             counsel
             ,
             
               to
               ask
               of
               their
               fathers
               ,
               and
               enquire
               of
               the
            
             
             
               former
               age
            
             .
             We
             〈◊〉
             see
             it
             also
             under
             the
             Gospel
             .
             The
             Disciples
             not
             understanding
             
             
             Christs
             speech
             intended
             to
             ask
             him
             the
             meaning
             of
             that
             he
             had
             spoken
             to
             them
             .
             And
             
             at
             another
             time
             they
             asked
             him
             ,
             
               why
               he
               spake
               to
               the
               people
               in
               parables
               .
            
             And
             his
             Disciples
             
             prayed
             him
             
               to
               declare
               the
               parable
               of
               the
               tares
               .
            
             Again
             ,
             Christ
             speaking
             of
             
             
               John
               Baptist.
            
             they
             make
             an
             objection
             to
             him
             ,
             
               Why
               then
               say
               the
               scribes
               ,
               that
               Elias
               must
               first
               come
               ?
            
             And
             in
             the
             same
             Chapter
             ,
             they
             asked
             ,
             why
             they
             could
             not
             cast
             out
             
             the
             Devil
             .
             When
             there
             was
             a
             contention
             among
             them
             ,
             who
             should
             be
             the
             greatest
             ,
             
             they
             came
             to
             him
             to
             be
             resolved
             .
             Many
             other
             questions
             we
             finde
             they
             propounded
             ,
             as
             about
             marriage
             ,
             about
             the
             difficulty
             of
             being
             saved
             ,
             about
             the
             man
             that
             
             was
             born
             blinde
             ,
             &
             that
             excellent
             sermon
             concerning
             the
             destruction
             of
             Jerusalem
             ,
             and
             
             the
             end
             of
             the
             world
             ,
             was
             occasioned
             by
             a
             question
             which
             they
             propounded
             to
             him
             .
             
             Thus
             by
             questions
             they
             drew
             much
             from
             him
             ,
             which
             the
             Church
             could
             not
             without
             
             much
             danger
             have
             wanted
             and
             many
             things
             now
             would
             not
             have
             been
             known
             ,
             which
             are
             very
             necessary
             for
             us
             to
             know
             .
             And
             therefore
             it
             is
             that
             the
             Wise
             man
             counselleth
             him
             that
             wants
             wisdom
             ,
             
               to
               go
               to
               a
               man
               of
               understanding
               ,
            
             and
             that
             not
             once
             or
             
             twice
             ,
             but
             even
             till
             he
             hath
             worn
             out
             the
             threshold
             of
             his
             door
             .
             When
             Abel
             was
             besieged
             ,
             a
             wisewoman
             called
             to
             Joab
             ,
             and
             said
             ,
             
               They
               were
               went
               in
               old
               time
               toenquire
               or
               ask
               counsel
               at
               Abel
            
             (
             which
             some
             think
             had
             been
             of
             old
             a
             place
             of
             learning
             )
             whereby
             she
             intimates
             ,
             that
             learners
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             such
             as
             ask
             questions
             .
          
           
             3.
             
             The
             third
             duty
             is
             Conference
             with
             his
             fellow-hearers
             .
             And
             this
             the
             Wise
             man
             
             compares
             to
             
               the
               whetting
               of
               two
               pieces
               of
               iron
               ,
            
             whereby
             the
             one
             
               〈◊〉
               the
            
             
             other
             .
          
           
             2.
             
             Another
             duty
             of
             the
             Teacher
             is
             ,
             according
             to
             
               S.
               Augustines
            
             rule
             ,
             in
             the
             instruction
             of
             a
             son
             ,
             
               〈◊〉
               ut
               doceas
               filium
               meum
               〈◊〉
               vitia
               morum
               ,
               mag
               is
               quam
               sermonum
               &
               verborum
               ,
               he
               would
               have
               his
               sons
               tutor
               to
               teach
               him
               to
               avoid
               〈◊〉
               in
               〈◊〉
               rather
               then
               in
               speech
               and
               words
               .
            
             And
             Quintilians
             rule
             is
             〈◊〉
             Schools
             ,
             
               potior
               mihi
               ratio
               〈◊〉
               vivendi
               ,
               quam
               vel
               optime
               dicendi
               habetur
               ;
               it
               is
               better
               to
               live
               well
               ,
               then
               to
               be
               able
               to
               speak
               well
               .
            
             When
             our
             Saviour
             had
             given
             his
             Disciples
             power
             to
             cast
             out
             
             Devils
             ,
             he
             bids
             them
             
               not
               to
               rejoyce
               so
               much
               in
               that
               power
               ,
               as
               that
               their
               names
               were
               written
               in
               heaven
               .
            
             And
             the
             Apostle
             confesseth
             ;
             
               that
               though
               he
               were
               never
               so
               learned
               ,
               yet
               if
            
             
             
               he
               wanted
               charity
            
             ,
             which
             is
             the
             soul
             and
             life
             of
             a
             Christian
             ,
             all
             would
             not
             be
             available
             to
             him
             .
             Our
             Saviour
             also
             saith
             ,
             
               Si
               scitis
               hac
               ,
               if
               ye
               know
               these
               things
               ,
               happy
               are
               ye
               if
            
             
             
               ye
               do
               them
            
             .
             Your
             blessednesse
             consists
             not
             in
             the
             knowing
             of
             them
             ,
             but
             in
             doing
             them
             .
             So
             that
             knowledge
             in
             its
             self
             brings
             no
             blessednesse
             ,
             but
             practise
             of
             that
             we
             know
             .
             And
             S.
             John
             saith
             ,
             
               I
               have
               no
               greater
               joy
               ,
               then
               that
               my
               children
               walk
               in
               the
            
             
             truth
             :
             not
             talking
             ,
             but
             walking
             is
             required
             .
          
           
             1.
             
             The
             Scholars
             duty
             proportionable
             to
             this
             is
             that
             which
             the
             Prophet
             mentioneth
             ,
             
             
               It
               is
               good
               for
               a
               man
               that
               he
               bearthe
               yoke
               in
               his
               youth
               .
            
             To
             lose
             no
             time
             ,
             but
             if
             he
             do
             ,
             to
             
             have
             a
             care
             
               to
               redeem
               it
               .
               S.
               Bernard
            
             laith
             to
             his
             scholars
             ,
             
               Nemo
               〈◊〉
               parvi
               〈◊〉
               tempus
               ,
               quod
               in
               verbis
               consumitur
               〈◊〉
               ,
               volat
               verbum
               irrevocabile
               ,
               〈◊〉
               tempus
               irremediabile
            
             ;
             
             
               let
               none
               of
               you
               lightly
               osteem
               the
               time
               ,
               whichyou
               〈◊〉
               spend
               in
               words
               ,
               for
               words
               are
               irrevocable
               ,
               and
               time
               is
               not
               to
               be
               recalled
               .
            
          
           
             And
             withal
             ,
             because
             it
             is
             necessary
             that
             all
             things
             be
             done
             in
             time
             ,
             he
             is
             to
             be
             perswaded
             ,
             that
             as
             there
             was
             a
             time
             prefixed
             before
             consecration
             of
             a
             Nazarite
             ,
             in
             which
             
             time
             he
             was
             to
             fit
             himself
             for
             the
             service
             of
             the
             Lord
             ,
             and
             after
             the
             time
             of
             his
             separation
             was
             ended
             ,
             he
             was
             to
             come
             to
             the
             door
             of
             the
             Tabernacle
             of
             the
             congregation
             ;
             so
             there
             is
             a
             certain
             requisite
             time
             ,
             before
             they
             can
             bring
             their
             studies
             to
             any
             perfection
             ,
             so
             as
             to
             be
             fitted
             for
             the
             work
             of
             the
             Lord
             ;
             whi
             h
             time
             they
             must
             not
             mispend
             ,
             but
             employ
             it
             in
             study
             and
             labour
             ,
             to
             fit
             them
             for
             that
             high
             calling
             .
             They
             must
             not
             look
             to
             be
             Prophets
             on
             a
             sudden
             like
             Saul
             .
             When
             an
             Apostle
             was
             
             to
             be
             chosen
             in
             place
             of
             Judas
             ,
             they
             would
             choose
             one
             
               that
               had
               accompanied
               with
               them
               all
               the
               time
               that
               the
               Lord
               Jesus
               went
               in
               and
               out
               among
               them
               ,
               beginning
               from
               the
               baptism
            
             
             
               of
               John
            
             :
             and
             
               S.
               Paul
            
             saith
             ,
             that
             
               a
               novice
            
             must
             not
             be
             permitted
             to
             step
             into
             the
             
               Teachers
               chair
            
             ;
             for
             the
             fathers
             say
             ,
             that
             those
             Scioli
             ,
             those
             smatterres
             were
             they
             that
             
             bring
             all
             out
             of
             course
             ,
             and
             as
             the
             Apostle
             saith
             ,
             fall
             themselves
             soonest
             
               into
               temptation
            
             .
          
           
             2.
             
             They
             are
             to
             be
             at
             the
             
               direction
               of
               their
               Teachers
            
             .
             They
             must
             follow
             when
             he
             commands
             ;
             this
             makes
             them
             Disciples
             ,
             when
             they
             do
             
               sequi
               ,
               follow
            
             their
             Teacher
             ,
             
             they
             must
             ask
             leave
             to
             do
             any
             thing
             〈◊〉
             
               permitte
               mihi
               ,
               give
               me
               leave
               to
               bid
               my
               friends
            
             
             farewell
             .
             They
             must
             be
             obedient
             ,
             that
             is
             the
             second
             .
          
           
             3.
             
             They
             must
             live
             
               soberly
               and
               honestly
            
             ;
             according
             to
             the
             Apostles
             rule
             ,
             
               fly
               youthful
            
             
             lusts
             :
             they
             must
             be
             
               sober
               and
               of
               good
               behaviour
            
             ,
             as
             the
             same
             Apostle
             .
             Not
             onely
             sober
             
             and
             not
             drunken
             with
             wine
             ;
             for
             as
             there
             is
             
               ebriet
               as
               a
               vino
               ,
               drunkennesse
               with
               wine
               ,
            
             
             so
             also
             
               without
               wine
            
             ,
             as
             the
             Prophet
             tells
             us
             ;
             
               Hear
               thisthou
               miserable
               and
               drunken
               ,
               but
               not
               with
               wine
            
             ;
             but
             also
             not
             drunk
             with
             pride
             ,
             or
             
               self
               conceit
            
             of
             our
             own
             abiliti
             s.
             The
             
             last
             of
             these
             the
             Apostle
             means
             ,
             when
             he
             saith
             ,
             
               Be
               sober
               minded
            
             ;
             and
             of
             the
             other
             the
             Wise
             man
             speaks
             ,
             
               Be
               not
               among
               wine-bibbers
               for
               the
               drunkard
               and
               the
               glutton
               shall
               be
            
             
             
               poor
               ,
               and
               the
               sleeper
               shall
               be
               covered
               with
               rags
               .
               Nunquam
               fapit
               amator
               〈◊〉
               ,
               he
               that
               loveth
               wine
               shall
               never
               be
               wise
               .
            
             And
             for
             those
             which
             Esay
             mentioneth
             ,
             
               Drunken
               but
               not
               with
               wine
            
             ,
             as
             when
             a
             man
             is
             
               drunk
               with
               conceit
               of
               himself
            
             (
             which
             commonly
             is
             in
             them
             that
             know
             least
             )
             such
             a
             man
             hath
             a
             fume
             risen
             up
             in
             his
             head
             ,
             and
             thinketh
             (
             〈◊〉
             as
             a
             drunken
             man
             )
             that
             he
             can
             overcome
             all
             the
             world
             .
             And
             these
             are
             they
             of
             which
             the
             Wise
             man
             tells
             us
             ,
             
               There
               is
               a
               generation
            
             (
             saith
             he
             )
             
               that
               are
               pure
               in
               their
               own
               eyes
               ,
            
             
             (
             and
             yet
             God
             knows
             they
             are
             not
             so
             )
             and
             
               There
               is
               a
               generation
               ,
               O
               how
               lofty
               are
               their
               eyes
               !
               and
               their
               eye-lids
               are
               lifted
               up
               ,
               very
               supercilious
               .
            
             But
             as
             the
             Wise
             man
             tells
             ,
             
               it
               is
               not
               with
               these
               proud
               men
               ,
               but
               with
               the
               lowly
               ,
               that
               wisdom
               inhabits
               .
            
             And
             our
             Saviour
             saith
             ,
             
             
               Discite
               a
               me
               ,
               learn
               of
               me
               ,
               for
               I
               am
               〈◊〉
               and
               lowly
               ,
            
             (
             which
             
               S.
               Augustine
            
             observed
             to
             be
             
             Christs
             first
             discite
             )
             
               The
               servant
               is
               not
               greater
               then
               his
               master
               ,
            
             saith
             Christ
             elswhere
             ;
             and
             
             therfore
             disciples
             must
             not
             check
             their
             Master
             .
             The
             Heathen
             said
             that
             those
             scholars
             are
             
             
               protervi
               &
               petulci
            
             ,
             that
             will
             
               calcitrare
               kick
               against
               their
               Masters
               or
               Tutors
               .
            
             If
             two
             Scholars
             be
             taught
             together
             ,
             the
             one
             conceited
             of
             himself
             ,
             the
             other
             a
             fool
             ,
             
               There
               is
            
             
             
               more
               hope
               of
               the
               fool
               then
               of
               him
               that
               is
               too
               highly
               conceited
               of
               his
               own
               learning
               .
               Multos
               hoc
               decipit
               ,
               qui
               ante
               tempus
               sapientes
               videri
               volunt
               ,
               ut
               jam
               〈◊〉
               〈◊〉
               quod
               non
               sunt
               ,
               &
               quid
               sunt
               erubescere
               ,
            
             saith
             one
             ,
             
               many
               are
               deceived
               by
               this
               ,
               that
               they
               would
               willingly
            
             
             
               be
               accounted
               wise
               before
               their
               time
               ,
               and
               begin
               to
               counterfeit
               what
               they
               are
               not
               ;
               and
               are
               ashamed
               of
               what
               they
               are
               .
            
          
           
             The
             conclusion
             of
             this
             point
             is
             ,
             that
             because
             ,
             as
             the
             Preacher
             tells
             us
             ,
             
               There
               is
               a
               time
               to
               keep
               silence
               ,
               and
               a
               time
               to
               speak
               :
            
             and
             in
             that
             he
             placeth
             silence
             before
             speaking
             ,
             
             every
             one
             is
             to
             be
             a
             learner
             ,
             before
             he
             be
             a
             teacher
             .
             We
             may
             see
             it
             in
             our
             Saviours
             example
             ,
             who
             was
             in
             the
             Temple
             among
             the
             Doctors
             ,
             how
             ?
             hearing
             first
             ,
             and
             then
             
             
               asking
               questions
            
             ;
             and
             both
             before
             he
             taught
             himself
             .
             He
             that
             doth
             not
             take
             this
             course
             ,
             will
             in
             the
             end
             be
             forced
             to
             take
             up
             this
             complaint
             .
             
               How
               have
               I
               hated
               instruction
            
             ,
             
             
               and
               my
               heart
               despised
               reproof
               ?
               And
               have
               not
               obeyed
               the
               voice
               of
               my
               teachers
               ,
               nor
               inclined
               mine
               ear
               to
               them
               that
               instructed
               me
               .
            
          
           
             3.
             
             A
             third
             duty
             of
             the
             teacher
             is
             ,
             
               Tueri
               to
               defend
               his
               pupils
            
             ,
             according
             to
             the
             sense
             of
             the
             word
             ,
             their
             name
             Tutores
             〈◊〉
             being
             derived
             from
             tueri
             .
             It
             was
             our
             Saviours
             
             practise
             ,
             as
             in
             the
             case
             of
             his
             Disciples
             not
             fasting
             ,
             when
             Johns
             disciples
             ,
             and
             the
             Pharisees
             fasted
             .
             And
             in
             their
             plucking
             of
             ears
             of
             corn
             on
             the
             Sabbath
             day
             .
             As
             also
             
             for
             their
             not
             washing
             their
             hands
             ,
             when
             they
             did
             eat
             .
             In
             all
             which
             cases
             ,
             Christ
             
             made
             their
             defence
             ;
             thereby
             shewing
             ,
             he
             would
             be
             ready
             to
             defend
             them
             in
             all
             matters
             ,
             wherein
             they
             did
             not
             〈◊〉
             .
          
           
             1.
             
             The
             first
             duty
             of
             the
             Scholar
             answerable
             to
             this
             is
             ,
             according
             to
             the
             law
             of
             the
             
               Nazarite
               .
               He
               must
               bring
               his
               offering
               ,
               as
               〈◊〉
               is
               able
               .
            
             So
             did
             Hannah
             when
             she
             dedicated
             
             her
             son
             Samuel
             ,
             that
             he
             might
             not
             be
             〈◊〉
             to
             〈◊〉
             .
             When
             Saul
             sent
             his
             
             servant
             to
             the
             Prophet
             ,
             he
             made
             shift
             
               to
               finde
               the
               fourth
               〈◊〉
               of
               a
               〈◊〉
               to
               give
               him
               .
            
             
             
               Shall
               we
               come
               to
               the
               Prophet
               and
               bring
               him
               〈◊〉
               ?
            
             And
             Levi
             made
             a
             feast
             for
             our
             Saviour
             .
             In
             a
             Council
             the
             Fratricelli
             were
             condemned
             for
             holding
             one
             opinion
             (
             among
             
             the
             rest
             )
             that
             our
             Saviour
             lived
             by
             begging
             ,
             and
             not
             of
             his
             own
             ,
             for
             he
             had
             of
             his
             own
             ,
             as
             we
             may
             gather
             by
             Judas
             bearing
             his
             bag
             .
          
           
             2.
             
             Another
             duty
             is
             to
             
               minister
               to
               his
               〈◊〉
            
             ,
             as
             〈◊〉
             Samuel
             did
             to
             Eli.
             And
             we
             read
             
             that
             Elisha
             though
             the
             eldest
             scholar
             ,
             yet
             
               poured
               water
               on
               Elias
               hands
            
             .
             We
             
             〈◊〉
             that
             
               John
               Baptist
            
             sent
             two
             of
             his
             Disciples
             on
             an
             〈◊〉
             to
             Christ.
             And
             our
             Saviour
             
             himself
             sent
             his
             
               Disciples
               to
               make
               ready
               the
               passeover
               .
            
             At
             another
             time
             he
             commanded
             
             his
             Disciples
             
               to
               provide
               a
               ship
               for
               him
               .
            
             He
             also
             sent
             two
             of
             his
             Disciples
             
             
             (
             when
             he
             was
             to
             ride
             into
             Jerusalem
             )
             
               to
               provide
               an
               asse
               for
               him
               .
            
             Lastly
             ,
             he
             sent
             them
             
             
               to
               provide
               victuals
               to
               eat
            
             .
             So
             that
             the
             duty
             of
             ministring
             belongs
             to
             a
             Scholar
             .
          
           
             3.
             
             The
             last
             is
             
               〈◊〉
               officium
            
             .
             Our
             Saviour
             being
             towards
             his
             end
             ,
             giveth
             charge
             
             to
             one
             of
             his
             Disciples
             ,
             (
             that
             he
             knew
             was
             able
             )
             
               to
               maintain
               his
               mother
            
             .
             And
             not
             
             onely
             so
             ,
             but
             after
             his
             death
             some
             of
             them
             brought
             
               odours
               to
               embalm
               him
            
             .
             Some
             bestowed
             a
             Tombe
             upon
             him
             ,
             and
             some
             
               buried
               his
               body
            
             .
             So
             did
             the
             Disciples
             of
             John
             
             
               Baptist
               ,
               They
               buried
               his
               body
               .
            
             And
             yet
             here
             ended
             not
             this
             
               〈◊〉
               officium
            
             ,
             for
             after
             Christs
             burial
             the
             Apostle
             ;
             forgate
             not
             his
             memory
             ,
             
               but
               spuke
               honourably
               of
               him
            
             .
             
             
               Jesus
               of
               Nazareth
               was
               a
               Prophet
               mighty
               indeed
               and
               word
               before
               God
               and
               all
               the
               people
               .
               :
            
             shewing
             that
             death
             takes
             not
             this
             duty
             away
             from
             the
             Scholar
             to
             his
             Tutor
             ,
             he
             ought
             to
             speak
             honourably
             of
             him
             after
             death
             .
          
           
             Besides
             all
             this
             ,
             there
             is
             a
             duty
             which
             all
             Scholars
             owe
             to
             Teachers
             ,
             though
             they
             be
             not
             under
             their
             charge
             .
             If
             they
             be
             of
             that
             calling
             
               they
               are
               to
               honour
               them
               .
               Sauls
            
             
             servant
             counted
             
               Samuel
               an
               honourable
               man
            
             ,
             and
             Gamaliel
             was
             honourable
             among
             all
             
             the
             people
             .
             He
             was
             a
             Teacher
             of
             the
             Law
             ,
             and
             not
             onely
             those
             under
             his
             charge
             ,
             but
             
               all
               the
               people
               honoured
               him
            
             .
          
           
             These
             things
             being
             performed
             ,
             that
             will
             come
             to
             passe
             which
             the
             Apostle
             aims
             at
             ,
             
             
               we
               shall
               have
               men
               faithful
               ,
               such
               as
               shall
               be
               able
               to
               teach
               others
               ,
            
             and
             the
             Universitie
             shall
             breed
             such
             as
             shall
             be
             fit
             to
             serve
             the
             Church
             and
             Common-wealth
             .
             And
             indeed
             this
             was
             the
             end
             of
             the
             erection
             of
             schools
             and
             universities
             .
             1.
             
             To
             bring
             forth
             men
             able
             to
             teach
             in
             the
             Church
             .
             2.
             
             Men
             fit
             to
             govern
             the
             Common-wealth
             .
             Of
             which
             we
             are
             now
             to
             speak
             .
          
        
         
           
           
             CHAP.
             VII
             .
          
           
             
               Of
               honouring
               spiritual
               fathers
               in
               the
               Church
               .
               The
               excellency
               and
               necessity
               of
               their
               calling
               .
               Four
               sorts
               of
               ministers
               in
               the
               Church
               .
               1.
               
               The
               thief
               .
               2.
               
               The
               〈◊〉
               .
               3.
               
               The
               wolfe
               .
               4.
               
               The
               good
               shepherd
               ,
               whose
               duties
               are
               .
               1.
               
               To
               be
               an
               example
               to
               his
               〈◊〉
               1.
               
               In
               himself
               .
               2.
               
               In
               his
               family
               .
               The
               peoples
               duty
               answerable
               to
               this
               .
               2.
               
               To
               use
               his
               talent
               for
               their
               good
               .
               Rules
               for
               doctrine
               ,
               and
               conversation
               .
               The
               peoples
               duty
               .
               1.
               
               To
               know
               their
               own
               shepherd
               .
               2.
               
               To
               obey
               and
               follow
               him
               .
               3.
               
               To
               give
               him
               double
               〈◊〉
               1.
               
               〈◊〉
               .
               2.
               of
               maintenante
               .
            
          
           
             ANd
             first
             ,
             of
             those
             that
             are
             to
             instruct
             and
             govern
             the
             Church
             .
             These
             are
             called
             
             fathers
             .
             The
             Apostle
             calleth
             himself
             
               a
               father
            
             And
             so
             they
             are
             called
             not
             onely
             
             by
             the
             Church
             of
             Christ
             ,
             but
             by
             Mitah
             an
             Idolater
             .
             He
             hired
             a
             Levite
             to
             be
             a
             
             
               father
               and
               a
               priest
            
             .
             The
             Idolatrous
             Tribe
             of
             Dan
             use
             the
             very
             same
             words
             ,
             they
             bid
             the
             Levite
             to
             come
             and
             be
             their
             father
             .
          
           
             And
             because
             ,
             as
             was
             said
             before
             ,
             all
             
               paternity
               is
               originally
            
             in
             God
             ,
             and
             from
             him
             communicated
             to
             Christ
             ,
             whose
             fatherhood
             towards
             the
             Church
             is
             no
             other
             but
             as
             he
             is
             the
             onely
             
               priest
               and
               prophet
               of
               the
               new
               Testament
               ,
            
             and
             because
             God
             is
             
               fons
               omnis
               boni
               ,
               the
               fountain
               of
               all
               good
               ,
            
             therefore
             he
             must
             needs
             have
             this
             property
             
             of
             goodnes
             ,
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             communicative
             ,
             that
             others
             may
             partake
             of
             his
             goodnes
             ;
             and
             therefore
             he
             made
             the
             world
             by
             creating
             it
             at
             the
             first
             ,
             and
             not
             onely
             so
             ,
             but
             by
             a
             second
             creation
             renewed
             and
             restored
             all
             by
             Christ
             ,
             into
             whom
             they
             that
             are
             mystically
             incorporated
             ,
             are
             admitted
             to
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               that
               coestial
               city
               or
               corporation
            
             ,
             where
             they
             shall
             be
             partakers
             of
             all
             that
             goodnes
             and
             glory
             ,
             which
             is
             in
             God.
             
          
           
             And
             God
             having
             purposed
             to
             create
             the
             world
             for
             their
             purpose
             ,
             made
             it
             with
             three
             divisions
             ,
             or
             distinct
             places
             .
             1.
             
             Heaven
             to
             be
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               or
               place
               of
               reward
            
             .
             2.
             
             Earth
             to
             be
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               a
               worke
               house
            
             .
             And
             thirdly
             Hell
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             prison
             .
             To
             the
             end
             that
             men
             exercising
             themselves
             here
             in
             this
             world
             ,
             which
             is
             the
             worke
             house
             ,
             according
             to
             the
             grace
             received
             .
             and
             the
             talent
             given
             them
             ,
             might
             either
             be
             rewarded
             with
             eternal
             felitity
             in
             Heaven
             ,
             or
             punisht
             with
             eternal
             misery
             in
             Hell.
             So
             that
             the
             earth
             being
             made
             for
             a
             place
             of
             exercise
             ,
             and
             Heaven
             for
             a
             place
             of
             reward
             ,
             the
             world
             was
             made
             for
             the
             Church
             ,
             and
             consequently
             all
             those
             〈◊〉
             〈◊〉
             the
             natural
             to
             beget
             a
             holy
             seed
             ;
             and
             the
             〈◊〉
             also
             for
             education
             ,
             and
             this
             last
             ,
             the
             fatherhood
             of
             the
             Prophets
             and
             teachers
             in
             schools
             and
             universities
             ,
             are
             all
             of
             them
             ordained
             to
             prepare
             and
             fit
             men
             for
             this
             fatherhood
             in
             the
             Church
             ,
             and
             for
             the
             furthering
             of
             their
             paternal
             power
             in
             the
             work
             of
             the
             ministry
             ,
             this
             being
             the
             principal
             paternity
             ,
             and
             other
             fathers
             being
             but
             as
             pales
             and
             rayles
             to
             the
             〈◊〉
             ,
             to
             keep
             all
             within
             their
             due
             !
             bounds
             ,
             thereby
             to
             set
             this
             worke
             the
             better
             forward
             .
             For
             we
             may
             see
             ,
             that
             the
             Apostle
             setteth
             them
             in
             this
             order
             ,
             〈◊〉
             that
             Christ
             did
             by
             
             his
             descending
             ,
             his
             passion
             &c.
             was
             to
             this
             end
             .
             First
             ,
             
               to
               gather
               together
               the
               Saints
            
             ;
             which
             was
             to
             be
             〈◊〉
             .
             Secondly
             by
             the
             
               work
               of
               the
               ministry
            
             ,
             by
             which
             they
             being
             gathered
             ,
             then
             cometh
             the
             third
             thing
             ,
             which
             is
             ,
             
               to
               build
               them
               up
               by
               faith
               ,
               knowledge
               and
               vertue
               ,
            
             as
             in
             verse
             13.
             they
             being
             as
             
               S.
               Peter
            
             calls
             them
             ,
             
               living
               stones
            
             ,
             
             and
             so
             consequently
             they
             are
             to
             be
             partakers
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               growth
               or
               increase
            
             till
             they
             
             come
             to
             the
             fulnes
             of
             the
             stature
             of
             Christ
             ,
             being
             joyned
             togetherwith
             Christ
             the
             head
             ,
             here
             by
             the
             spirit
             ,
             and
             hereafter
             by
             perfect
             fruition
             of
             his
             presence
             ;
             and
             this
             was
             the
             chief
             and
             great
             work
             of
             all
             other
             ,
             for
             which
             all
             others
             〈◊〉
             ordained
             ,
             for
             which
             schooles
             were
             founded
             ,
             and
             the
             ministery
             ordained
             ,
             and
             common-wealthes
             established
             .
             And
             therefore
             Saint
             Paul
             saith
             ,
             let
             no
             man
             glory
             in
             men
             ,
             for
             all
             
             things
             are
             yours
             ,
             speaking
             of
             the
             Church
             ,
             things
             present
             ,
             and
             things
             to
             come
             &c.
             
             
             And
             you
             are
             Christs
             ,
             and
             Christ
             is
             Gods.
             
             
          
           
             Thus
             we
             seethe
             institution
             ,
             ordination
             ,
             and
             (
             withall
             )
             the
             end
             of
             those
             which
             be
             lawfully
             called
             to
             become
             fathers
             in
             the
             Church
             ,
             and
             what
             account
             we
             are
             to
             make
             of
             this
             work
             ,
             seeing
             that
             families
             ,
             schooles
             ,
             and
             commonwealths
             were
             established
             ,
             yea
             the
             whole
             world
             created
             for
             this
             which
             is
             effected
             by
             the
             worke
             of
             the
             ministery
             ,
             the
             building
             up
             of
             the
             Church
             .
             And
             it
             is
             the
             want
             of
             due
             consideration
             
             herein
             that
             hath
             brought
             that
             confusion
             and
             disturbance
             into
             the
             world
             ,
             which
             we
             daily
             see
             .
          
           
             For
             whereas
             this
             ought
             to
             be
             the
             thing
             〈◊〉
             which
             we
             ought
             all
             
               anhelare
               ,
               to
               breath
               after
            
             ;
             and
             the
             Prophet
             sayes
             ,
             that
             
               Regeserunt
               nutritii
               &
               Reginae
               nutrices
               〈◊〉
               ,
               Kings
            
             
             
               shall
               be
               thy
               nursing
               fathers
               ,
               and
               Queens
               thy
               nursing
               mothers
               ,
            
             that
             is
             ,
             of
             the
             Church
             ,
             and
             that
             their
             duty
             is
             nutrire
             ,
             whereby
             the
             churches
             estate
             might
             be
             the
             more
             glorious
             .
             Some
             according
             to
             Ezeckiels
             Princes
             ,
             think
             ,
             that
             when
             they
             are
             〈◊〉
             
             to
             high
             places
             ,
             that
             the
             end
             for
             which
             they
             were
             so
             preferred
             is
             ,
             but
             to
             soake
             in
             
             the
             broth
             ,
             to
             live
             at
             ease
             ,
             or
             to
             do
             what
             they
             list
             ,
             as
             Jezebel
             said
             ,
             and
             all
             their
             
             care
             is
             but
             to
             have
             
               pacem
               in
               〈◊〉
               suis
               ,
               peace
               in
               their
               dayes
               ,
            
             and
             that
             outward
             peace
             ,
             
             that
             invasions
             ,
             tumults
             ,
             and
             broyles
             may
             not
             hinder
             them
             in
             their
             ease
             and
             pleasures
             .
             
             And
             on
             the
             other
             side
             ,
             when
             subjects
             are
             such
             as
             king
             David
             speaks
             of
             ,
             men
             (
             indeed
             )
             made
             to
             be
             in
             honour
             ,
             but
             become
             without
             understanding
             ,
             that
             they
             know
             no
             other
             good
             but
             
               bonum
               sensibile
               ,
               their
               bellies
               ,
               tables
               ,
               furniture
               for
               their
               houses
               &c.
               set
               their
               affections
            
             (
             in
             the
             Apostles
             phrase
             )
             on
             earthly
             things
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             and
             so
             make
             that
             commutation
             which
             our
             Saviour
             speaks
             of
             ,
             gain
             the
             world
             ,
             and
             lose
             their
             soules
             ,
             they
             would
             soon
             bring
             this
             purpose
             of
             God
             to
             none
             effect
             ,
             if
             he
             
             laid
             not
             his
             helping
             to
             hand
             by
             this
             work
             of
             the
             ministry
             .
          
           
             And
             because
             they
             look
             onely
             at
             the
             
               〈◊〉
               sensibile
            
             ,
             hence
             is
             their
             base
             account
             they
             hold
             of
             this
             ministery
             ,
             and
             that
             because
             of
             the
             outward
             appearance
             by
             which
             they
             judge
             :
             we
             see
             ,
             that
             after
             Saint
             Paul
             had
             given
             forth
             great
             words
             concerning
             
             the
             power
             of
             his
             ministery
             ,
             that
             it
             was
             mighty
             through
             Christ
             to
             cast
             down
             strong
             
             holds
             &c.
             yet
             as
             appears
             by
             his
             words
             after
             ,
             the
             Corinthians
             contemn
             all
             this
             ,
             because
             they
             looked
             on
             things
             according
             to
             the
             outward
             appearance
             .
             In
             our
             Saviour
             himself
             was
             al
             the
             fulnes
             of
             the
             Godhead
             ,
             this
             power
             was
             〈◊〉
             none
             so
             ful
             as
             in
             him
             ;
             
             yet
             because
             ,
             as
             the
             prophet
             speaks
             ,
             when
             he
             was
             seen
             ,
             
               there
               was
               no
               beauty
               in
               him
               that
               he
               should
               be
               desired
               ,
            
             in
             〈◊〉
             of
             the
             outward
             appearance
             .
             We
             see
             how
             he
             
             was
             handled
             on
             earth
             ,
             scorned
             and
             〈◊〉
             by
             the
             〈◊〉
             and
             Pharisees
             ,
             and
             the
             
             rest
             of
             the
             Jews
             ,
             and
             by
             〈◊〉
             ,
             and
             his
             men
             of
             war
             ,
             they
             did
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             set
             him
             at
             nought
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             scoff
             at
             him
             ,
             so
             that
             this
             calling
             which
             God
             had
             so
             highly
             advanced
             ,
             the
             world
             set
             at
             nought
             and
             scoffe
             at
             it
             .
             And
             so
             the
             prophets
             were
             used
             before
             ;
             for
             Ahaziahs
             servants
             in
             derision
             called
             Eliah
             the
             man
             of
             God
             ,
             els
             why
             should
             he
             have
             called
             for
             fire
             from
             heaven
             to
             consume
             them
             ?
             And
             〈◊〉
             courtiers
             
             were
             likewise
             pleased
             to
             vent
             their
             scorne
             upon
             Elisha
             :
             why
             came
             this
             mad
             
             fellow
             to
             thee
             .
          
           
             But
             in
             this
             point
             the
             comfort
             is
             ,
             there
             is
             a
             good
             distinction
             observed
             by
             David
             ,
             
             I
             will
             hope
             in
             thy
             name
             ,
             saith
             he
             ,
             for
             thy
             Saints
             like
             it
             well
             ,
             (
             as
             the
             common
             translation
             hath
             it
             )
             but
             the
             new
             (
             which
             is
             better
             )
             saith
             ,
             I
             will
             wait
             on
             thy
             name
             ,
             for
             it
             is
             good
             before
             thy
             Saints
             .
             There
             is
             
               bonum
               coram
               Sanctis
               ,
               &
               bonum
               coram
               mundo
               ,
            
             the
             Saints
             have
             one
             thing
             good
             in
             their
             estimation
             ,
             and
             the
             world
             another
             .
             The
             world
             would
             think
             it
             an
             idle
             humour
             in
             a
             man
             to
             praise
             God
             by
             siuging
             to
             him
             ,
             but
             the
             Saints
             like
             it
             well
             .
             So
             that
             it
             is
             not
             the
             good
             conceit
             a
             man
             hath
             of
             himself
             (
             as
             the
             Apostle
             speaks
             )
             that
             shall
             help
             him
             ,
             nor
             others
             commendations
             of
             him
             ,
             but
             he
             whom
             the
             Lord
             commendeth
             may
             comfort
             himself
             in
             
             Gods
             approbation
             .
          
           
             We
             will
             now
             come
             to
             the
             particular
             duties
             of
             the
             minister
             .
          
           
             The
             Apostl
             ,
             e
             when
             he
             speaks
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             things
             appertaining
             to
             God
             ,
             he
             shews
             the
             end
             of
             the
             ministerie
             or
             priesthood
             of
             the
             Gospel
             ,
             viz.
             That
             he
             is
             to
             stand
             and
             appear
             for
             us
             in
             the
             things
             which
             concern
             God
             ,
             or
             when
             we
             have
             to
             
             deale
             with
             God
             :
             therefore
             he
             saith
             ,
             that
             the
             priest
             is
             taken
             from
             among
             men
             ,
             that
             is
             ,
             being
             fitted
             by
             education
             (
             of
             which
             before
             )
             he
             is
             selected
             out
             of
             the
             ordinary
             sort
             of
             men
             ,
             and
             ordained
             for
             men
             in
             things
             pertaining
             to
             God
             ,
             that
             is
             to
             execute
             the
             offices
             of
             the
             Church
             in
             our
             stead
             before
             God.
             so
             that
             this
             being
             a
             place
             of
             honour
             ,
             no
             man
             ought
             to
             thrust
             himself
             into
             the
             ministry
             ,
             but
             to
             expect
             till
             he
             shall
             be
             thought
             fit
             ,
             and
             be
             〈◊〉
             lawfully
             called
             .
             No
             man
             taketh
             this
             honour
             upon
             him
             ,
             but
             he
             that
             is
             called
             of
             God
             as
             Aaron
             .
             Now
             Gods
             calling
             is
             known
             by
             his
             gifts
             ,
             wherby
             he
             fits
             men
             ,
             by
             the
             talent
             he
             bestowes
             ,
             which
             when
             we
             have
             ,
             then
             we
             are
             inwardly
             called
             of
             God
             ;
             and
             then
             having
             the
             gift
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             is
             ,
             the
             power
             to
             administer
             holy
             〈◊〉
             ,
             by
             imposition
             of
             hands
             ,
             as
             the
             
             Apostle
             speaks
             ,
             we
             are
             then
             outwardly
             called
             by
             the
             Church
             .
             And
             being
             thus
             
             called
             ,
             we
             are
             to
             performe
             the
             duties
             that
             belong
             to
             us
             ,
             of
             which
             I
             shall
             now
             speak
             .
          
           
             The
             duties
             of
             the
             ministers
             of
             the
             Gospel
             we
             shall
             finde
             set
             down
             in
             several
             places
             of
             Scripture
             ,
             as
             John
             10.
             1.
             
             Tim.
             3.
             
             Tit.
             1.
             from
             which
             we
             shall
             deduce
             them
             .
          
           
             In
             the
             tenth
             of
             Saint
             John
             we
             finde
             four
             sorts
             of
             shepherds
             mentioned
             ,
             three
             
             bad
             ,
             and
             one
             good
             .
             1.
             
             The
             thief
             .
             2.
             
             The
             hireling
             .
             3.
             
             The
             wolfe
             .
             4.
             
             The
             good
             shepherd
             .
          
           
             1.
             
             They
             are
             distinguished
             by
             our
             Saviour
             .
             1.
             
             By
             their
             calling
             ,
             which
             is
             either
             lawful
             or
             unlawful
             .
             The
             thief
             hath
             no
             lawful
             calling
             ,
             as
             the
             second
             and
             third
             have
             ,
             for
             he
             hath
             no
             lawful
             entrance
             ,
             he
             wants
             his
             inward
             calling
             ,
             when
             he
             wants
             his
             talent
             to
             enable
             him
             ,
             and
             then
             being
             admitted
             by
             savour
             of
             reward
             ,
             he
             hath
             no
             outward
             calling
             ,
             he
             comes
             in
             by
             vsurpation
             ,
             which
             cannot
             give
             any
             man
             a
             right
             .
             And
             thus
             he
             that
             comes
             not
             in
             by
             the
             ordinary
             way
             setled
             in
             the
             Church
             ,
             comes
             not
             in
             by
             the
             door
             ,
             nor
             according
             to
             Christs
             institution
             ;
             
               for
               he
               that
               entreth
               not
               in
               by
               the
               door
               into
               the
               sheepfold
               ,
               but
               climbeth
               another
               way
               ,
               the
               same
               is
               a
               thief
               .
            
             Of
             this
             sort
             Gods
             speaks
             by
             the
             prophet
             ,
             I
             have
             not
             sent
             them
             ,
             yet
             they
             ran
             ;
             I
             have
             not
             
             spoken
             to
             them
             ,
             yet
             they
             prophecied
             .
          
           
             There
             〈◊〉
             two
             wayes
             whereby
             such
             men
             creep
             in
             .
             First
             
               per
               gratiam
               by
               favour
            
             .
             Secondly
             
               per
               munus
               ,
               by
               gift
               or
               reward
               ,
            
             both
             mentioned
             and
             prohibited
             in
             one
             verse
             .
          
           
             
               1.
               
               
                 Per
                 Gratiam
                 ,
                 by
                 favour
              
               ,
               is
               when
               a
               man
               is
               admitted
               either
               at
               the
               suit
               of
               some
               
               great
               man
               or
               friend
               ,
               or
               for
               alliance
               or
               kindred
               sake
               :
               this
               is
               respecting
               of
               persons
               without
               regard
               to
               the
               qualities
               of
               the
               men
               ,
               which
               in
               Leo's
               opinion
               was
               very
               absurd
               ,
               that
               men
               of
               quality
               should
               be
               neglected
               ,
               and
               ignorant
               preferred
               .
               And
               this
               must
               needs
               be
               when
               any
               are
               admitted
               upon
               these
               respects
               ;
               
                 multanos
                 iniqua
                 sacere
                 cogit
                 affectus
                 dum
                 propinquitatem
                 respicimus
                 ,
              
               saith
               Saint
               
                 Jerome
                 ;
                 when
                 by
                 affection
                 or
                 alliance
                 we
                 look
                 on
                 men
                 ,
                 we
                 are
                 forced
                 to
                 do
                 many
                 things
                 〈◊〉
                 .
              
               But
               if
               we
               will
               follow
               Saint
               Chrysostomes
               rule
               ,
               
                 Qui
                 vult
                 alterum
                 ad
                 officium
                 sacerdotale
                 pertrahere
                 suf
                 ficere
                 non
                 judico
                 testimonium
                 quod
                 opinione
                 collegerit
                 ,
                 sed
                 ut
                 ejus
                 〈◊〉
                 qui
                 eligitur
                 ,
                 noscat
                 diligenter
                 ,
              
               he
               that
               will
               make
               a
               minister
               ,
               must
               not
               only
               go
               by
               opinion
               ,
               but
               his
               knowledge
               of
               him
               .
               And
               the
               reason
               he
               gives
               is
               ,
               
                 Qui
                 ordinat
                 indignos
                 eisdem
                 〈◊〉
                 poenis
                 ,
                 quibus
                 illi
                 qui
                 indigne
                 〈◊〉
                 ordinati
                 ,
              
               he
               that
               ordains
               unworthy
               ministers
               ,
               is
               liable
               to
               such
               punishment
               as
               the
               party
               is
               subject
               to
               which
               is
               unworthily
               ordained
               .
            
             
               2.
               
               
                 Per
                 munus
              
               ,
               by
               reward
               is
               the
               other
               .
               The
               first
               must
               be
               the
               fault
               but
               of
               one
               that
               is
               ,
               the
               admitter
               ,
               this
               is
               the
               fault
               of
               two
               ,
               of
               him
               that
               admits
               ,
               and
               him
               that
               is
               admitted
               .
               1.
               
               The
               Bishop
               that
               by
               or
               for
               reward
               lets
               in
               any
               such
               ,
               that
               ordaines
               such
               as
               have
               not
               the
               gifts
               of
               the
               minde
               ,
               but
               the
               gifts
               of
               the
               hand
               .
               2.
               
               To
               such
               as
               attempt
               to
               come
               in
               that
               way
               ,
               Saint
               Ambrose
               denounceth
               this
               curse
               ,
               
                 Lepram
                 cum
                 Giezi
                 a
                 sancto
                 se
                 suscepisse
                 credant
                 Elizeiore
                 ,
                 qui
                 gradum
                 sacerdotalem
                 se
                 〈◊〉
                 pecuniis
                 comparare
                 ,
              
               let
               them
               be
               sure
               to
               have
               taken
               the
               leprosie
               of
               Gehazi
               from
               the
               mouth
               of
               holy
               Elisha
               ,
               that
               think
               to
               obtain
               the
               Priesthood
               by
               money
               .
               Therefore
               it
               behoveth
               Bishops
               ,
               according
               to
               S.
               Pauls
               〈◊〉
               to
               Timothy
               ,
               to
               take
               heed
               of
               
                 cita
                 impositio
              
               ,
               lay
               hands
               suddenly
               on
               no
               man
               ,
               neither
               be
               partaker
               of
               other
               mens
               sinnes
               :
               for
               (
               as
               is
               
               said
               before
               )
               he
               that
               brings
               unworthy
               men
               into
               the
               ministery
               ,
               is
               accessory
               to
               the
               offences
               they
               commit
               ,
               and
               liable
               to
               the
               punishment
               they
               deserve
               .
               This
               is
               the
               first
               thing
               ,
               that
               there
               be
               a
               lawful
               entrance
               ,
               by
               the
               door
               ,
               a
               lawful
               calling
               ,
               not
               a
               comming
               in
               at
               the
               window
               ,
               like
               a
               thief
               ;
               for
               
                 〈◊〉
                 malo
                 〈◊〉
                 principto
                 ,
                 difficile
                 bono
                 perficiuntur
                 exitu
                 ,
              
               whatsoever
               hath
               an
               ill
               beginning
               can
               very
               hardly
               have
               a
               good
               end
               .
               God
               never
               blesseth
               the
               labours
               of
               such
               as
               come
               not
               in
               at
               the
               door
               .
               And
               Saint
               Augustine
               hath
               this
               observation
               ;
               
                 Diligendus
                 est
                 Pastor
                 ,
                 tolerandus
                 est
                 mercenarius
                 ,
                 sed
                 cavendus
                 est
                 latro
                 .
              
               The
               good
               shepherd
               is
               to
               be
               beloved
               ,
               the
               hireling
               to
               be
               tolerated
               ,
               but
               the
               thief
               is
               to
               be
               taken
               〈◊〉
               of
               .
            
          
           
             2.
             
             They
             are
             distinguished
             by
             another
             mark
             ,
             which
             puts
             a
             difference
             between
             the
             other
             two
             ,
             the
             hireling
             and
             the
             wolfe
             ,
             and
             the
             true
             shepherd
             :
             for
             though
             they
             come
             in
             right
             ,
             yet
             they
             want
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             purpose
             and
             intention
             when
             they
             enter
             ,
             which
             was
             in
             the
             Apostle
             ,
             and
             is
             in
             every
             true
             shepherd
             ,
             thou
             knowest
             
             (
             saith
             the
             Apostle
             )
             
               my
               manner
               of
               life
               ,
               and
               my
               purpose
               &c.
               
            
             Which
             is
             well
             〈◊〉
             
             elswhere
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               a
               natural
               care
               of
               the
               〈◊〉
               ,
            
             as
             if
             there
             were
             some
             that
             had
             
               spuriam
               curam
               ,
               a
               bastard
               care
               .
            
             They
             that
             have
             not
             this
             purpose
             of
             heart
             ,
             
             are
             called
             Mercenarii
             ,
             which
             have
             no
             care
             of
             feeding
             the
             flock
             ,
             but
             of
             feeding
             themselves
             ,
             and
             therefore
             when
             they
             see
             the
             wolf
             ,
             they
             flec
             because
             they
             care
             
             not
             for
             the
             flock
             .
             Their
             tooles
             or
             instruments
             ,
             are
             as
             the
             prophet
             calls
             them
             ,
             
               〈◊〉
               pastoris
               stul
               i
               ,
               the
               instruments
               of
               a
               soolish
               shepherd
               ,
            
             which
             the
             fathers
             
             terme
             
               forcipes
               &
               muletrum
               ,
               a
               paire
               of
               sizers
               for
               the
               fleece
               ,
               and
               a
               payle
               for
               the
               milk
               .
            
             And
             therefore
             when
             the
             flock
             is
             in
             any
             danger
             ,
             they
             regard
             it
             not
             ,
             but
             if
             there
             be
             the
             least
             danger
             of
             the
             milk
             or
             wooll
             ,
             then
             they
             bestir
             themselves
             with
             the
             instruments
             of
             a
             foolish
             shepherd
             .
             The
             Jews
             call
             them
             such
             as
             draw
             neer
             to
             the
             Ark
             for
             the
             Corban
             ,
             for
             the
             offering
             box
             ;
             they
             cared
             not
             what
             became
             of
             the
             law
             ,
             so
             the
             corban
             sped
             well
             .
             It
             was
             prophecied
             of
             the
             stock
             of
             Eli
             ,
             that
             
             they
             should
             say
             ,
             put
             me
             into
             the
             Priests
             office
             ,
             that
             I
             may
             eate
             a
             piece
             of
             bread
             ,
             and
             get
             a
             piece
             of
             silver
             ,
             this
             was
             their
             end
             .
             Abiathar
             a
             wicked
             man
             was
             of
             his
             seed
             ,
             and
             was
             displaced
             by
             Solomon
             ,
             and
             Zadok
             put
             in
             his
             room
             .
             And
             for
             want
             of
             this
             care
             of
             the
             flock
             it
             is
             ,
             that
             others
             turne
             wolves
             ,
             such
             as
             are
             all
             false
             teachers
             who
             for
             lucre
             or
             ambition
             ,
             or
             some
             such
             sinister
             ends
             ,
             pervert
             the
             truth
             ,
             and
             instead
             of
             feeding
             the
             flock
             ,
             poison
             them
             with
             heresies
             and
             errours
             contrary
             to
             the
             received
             doctrine
             of
             the
             Church
             ;
             such
             ,
             if
             a
             presecutor
             or
             false
             teacher
             come
             with
             authority
             ,
             will
             flie
             ,
             nay
             ,
             as
             the
             Apostle
             speaks
             ,
             they
             will
             not
             onely
             fly
             ,
             but
             also
             become
             wolves
             themselves
             ,
             for
             of
             such
             he
             prophecied
             saying
             ,
             that
             grievous
             wolves
             
             should
             enter
             ,
             not
             sparing
             the
             flock
             .
             The
             Apostle
             would
             have
             us
             to
             mark
             the
             issue
             or
             end
             of
             their
             conversation
             that
             speak
             the
             word
             of
             God
             to
             us
             .
             Now
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             issue
             ,
             marrs
             all
             ,
             it
             discovers
             the
             mercenary
             ,
             and
             the
             wolf
             ;
             for
             if
             the
             wolf
             
             come
             ,
             if
             persecution
             arise
             ,
             either
             they
             will
             flie
             ,
             as
             the
             mercenary
             ,
             or
             turn
             wolves
             too
             ,
             and
             help
             to
             worry
             the
             flock
             ;
             for
             even
             among
             your selves
             (
             saith
             the
             Apostle
             )
             shall
             men
             arise
             teaching
             perverse
             things
             ,
             such
             of
             you
             as
             have
             been
             shepherds
             shall
             turn
             wolves
             .
             So
             that
             whether
             he
             be
             for
             his
             belly
             ,
             as
             the
             first
             ,
             or
             degenerate
             to
             
             a
             wolf
             ,
             as
             the
             last
             ,
             they
             are
             both
             distinguished
             from
             the
             good
             shepherd
             .
             Yet
             they
             are
             to
             be
             obeyed
             as
             pastors
             ,
             because
             they
             come
             in
             the
             right
             way
             ,
             
               obediendum
               est
               male
            
             ,
             an
             evil
             man
             must
             be
             obeyed
             ,
             though
             not
             
               ad
               malum
            
             ,
             in
             that
             which
             is
             ill
             :
             of
             which
             before
             in
             the
             Magistrate
             .
             But
             the
             end
             of
             these
             ,
             is
             wosul
             acording
             to
             the
             prophet
             ;
             wo
             ,
             unto
             the
             shepherds
             that
             feed
             themselves
             .
             Ye
             〈◊〉
             the
             fat
             and
             cloth
             you
             〈◊〉
             the
             wooll
             ,
             yee
             kill
             them
             that
             are
             fed
             ,
             but
             yea
             feed
             not
             the
             
             flock
             .
          
           
             4.
             
             The
             good
             shepherd
             is
             the
             last
             sort
             ,
             who
             as
             he
             comes
             in
             the
             right
             way
             ,
             Math.
             22.
             12.
             
             So
             he
             is
             not
             to
             abuse
             his
             place
             after
             he
             is
             entred
             ,
             as
             the
             evil
             shepherd
             doth
             ,
             but
             to
             perform
             the
             duties
             of
             it
             ,
             which
             duties
             are
             .
             1.
             
             To
             shew
             his
             flock
             a
             good
             example
             .
             2.
             
             To
             employ
             his
             talent
             for
             their
             good
             .
             3.
             
             To
             converse
             with
             them
             ,
             as
             he
             ought
             .
          
           
             1
             He
             must
             be
             an
             example
             .
             He
             must
             lead
             the
             flock
             ,
             as
             our
             Saviour
             expresseth
             it
             after
             the
             manner
             of
             the
             Easterne
             countries
             ,
             who
             drave
             not
             their
             sheep
             before
             them
             ,
             but
             the
             sheep
             followed
             them
             .
             The
             Apostle
             describeth
             it
             more
             plainly
             by
             the
             word
             
             Typus
             :
             he
             must
             be
             Typus
             ,
             as
             the
             iron
             that
             gives
             a
             forme
             to
             the
             mony
             by
             making
             
             an
             impression
             on
             it
             .
             As
             the
             iron
             hath
             the
             same
             forme
             in
             it
             ,
             which
             it
             stampes
             on
             the
             coyne
             ,
             so
             must
             the
             minister
             by
             his
             example
             ,
             represent
             what
             by
             his
             doctrine
             he
             
             would
             have
             the
             〈◊〉
             to
             be
             .
             The
             same
             word
             is
             vsed
             in
             other
             places
             ,
             it
             is
             used
             
             by
             Saint
             Peter
             ,
             bidding
             such
             men
             to
             be
             ensamples
             to
             the
             flock
             .
             It
             was
             Moses
             his
             
             order
             ,
             in
             the
             first
             place
             the
             priest
             was
             to
             have
             〈◊〉
             integrity
             of
             life
             ,
             and
             
             then
             Vrim
             light
             or
             learning
             .
             And
             it
             pleased
             God
             to
             make
             it
             a
             signe
             of
             Aarons
             cal
             .
             ling
             to
             the
             Priesthood
             .
             That
             his
             rod
             was
             
               virga
               〈◊〉
            
             a
             fruit
             bearing
             rod
             ,
             to
             shew
             ,
             that
             the
             priest
             ,
             when
             he
             uses
             the
             pastoral
             rod
             for
             government
             and
             discipline
             ,
             must
             not
             be
             unfruitful
             himself
             ,
             but
             must
             be
             an
             example
             in
             holy
             life
             ,
             and
             good
             works
             ,
             which
             are
             the
             fruits
             of
             the
             spirit
             .
             So
             was
             it
             in
             Christ
             our
             Prototype
             ,
             as
             Saint
             Luke
             speaks
             ,
             
               Cepit
               〈◊〉
               〈◊〉
               &
               docere
               ,
               〈◊〉
               began
               both
               to
               do
               and
               to
               teach
            
             ;
             to
             do
             first
             ,
             
             and
             to
             teach
             after
             .
             The
             like
             Saint
             Paul
             (
             when
             he
             handleth
             this
             point
             
               ex
               professo
            
             )
             tells
             both
             〈◊〉
             and
             Titus
             ,
             that
             a
             minister
             must
             be
             blamelesse
             by
             his
             example
             ,
             
             without
             spot
             and
             unreproveable
             .
             So
             then
             he
             must
             be
             
               ex
               mplam
            
             or
             
               dux
               gregis
            
             ,
             he
             
             
             must
             be
             
               typus
               ,
               a
               pattern
               or
               example
               ,
            
             he
             must
             do
             ,
             and
             then
             teach
             .
             This
             example
             he
             may
             be
             two
             wayes
             .
          
           
             1.
             
             In
             himself
             ,
             which
             is
             as
             you
             see
             before
             in
             
               S.
               Pauls
            
             direction
             to
             Timothy
             ,
             and
             Titus
             ,
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               without
               spot
            
             ;
             which
             hath
             relation
             to
             that
             in
             the
             law
             ,
             
               No
               man
            
             
             
               that
               bath
               a
               blemish
               ,
               or
               is
               mishapen
               in
               his
               body
               ,
               of
               the
               seed
               of
               Aaron
               the
               Priest
               ,
               was
               to
               come
               nigh
               to
               offer
               the
               Lords
               offering
               .
            
             This
             was
             required
             under
             the
             Law
             ,
             to
             preserve
             the
             outward
             honour
             and
             dignity
             of
             the
             Priesthood
             the
             better
             ,
             and
             though
             in
             that
             regard
             it
             may
             be
             of
             moral
             use
             ,
             yet
             withal
             hereby
             was
             typified
             ,
             that
             innocency
             and
             freedom
             from
             all
             spiritual
             blemishes
             of
             sin
             which
             should
             be
             in
             the
             Ministers
             of
             the
             gospel
             .
             
             
               They
               should
               be
               free
               from
               all
               spot
               ,
            
             because
             no
             offence
             should
             be
             given
             ;
             that
             no
             scandal
             should
             be
             given
             to
             the
             weak
             brother
             within
             ,
             nor
             to
             the
             adversary
             without
             .
             This
             made
             the
             Apostle
             so
             careful
             to
             avoid
             not
             onely
             scandal
             ,
             but
             
               all
               occasion
               of
               scandal
            
             ,
             
             that
             when
             alms
             were
             sent
             to
             poor
             brethren
             ,
             by
             the
             care
             of
             the
             Apostles
             ,
             he
             would
             not
             carry
             it
             alone
             ,
             but
             would
             have
             one
             go
             with
             him
             ,
             that
             there
             might
             be
             no
             suspicion
             of
             fraud
             ,
             that
             so
             he
             might
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               provide
               things
               honest
               ,
               not
               onely
               in
               the
               sight
               of
               God
               ,
               but
               before
               men
               also
               ,
            
             and
             that
             the
             adversarie
             might
             have
             no
             occasion
             to
             speak
             evil
             .
             Therefore
             the
             Disciples
             marvelled
             ,
             when
             they
             found
             Christ
             talking
             with
             a
             woman
             alone
             ,
             because
             it
             was
             not
             his
             custom
             to
             do
             any
             thing
             which
             might
             cause
             slander
             or
             suspicion
             .
             Thus
             much
             for
             the
             
               ge
               〈◊〉
            
             .
             We
             will
             now
             set
             the
             four
             vertues
             which
             the
             Apostle
             requires
             to
             be
             in
             him
             ,
             and
             the
             four
             spots
             which
             are
             opposit
             .
          
           
             
               1.
               
               The
               first
               is
               ,
               that
               he
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               temperans
               or
               
                 continens
                 ,
                 temperate
                 and
                 chast
              
               ,
               
               whether
               in
               a
               married
               or
               single
               estate
               .
               The
               opposite
               to
               this
               is
               in
               Tim.
               3.
               2.
               
                 not
                 to
                 be
                 content
                 with
                 one
                 Wife
              
               ;
               so
               continency
               or
               
                 single
                 life
              
               is
               the
               vertue
               :
               incontinency
               or
               polygamie
               the
               thing
               forbidden
               .
            
             
               2.
               
               The
               second
               is
               ,
               that
               he
               must
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               vigilant
               ,
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 not
                 given
                 to
                 wine
              
               .
               The
               opposite
               is
               in
               the
               next
               verse
               ,
               
                 one
                 given
                 to
                 wine
                 ,
                 transiens
                 ad
                 vinum
                 ,
                 a
                 tavernhunter
                 :
              
               for
               the
               lust
               of
               the
               body
               ,
               and
               the
               pleasure
               of
               the
               taste
               ,
               must
               both
               be
               qualified
               in
               him
               .
            
             
               3.
               
               The
               next
               is
               ,
               he
               must
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               sober
               :
               which
               Chrysostome
               distinguishes
               from
               the
               
               former
               ,
               and
               is
               opposite
               ,
               not
               to
               the
               inordinate
               desires
               of
               meat
               and
               drink
               ,
               but
               to
               the
               passions
               of
               the
               soul
               ,
               which
               are
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               irascible
               ,
               it
               moderates
               the
               passion
               of
               
               anger
               .
               The
               vertue
               required
               is
               mentioned
               ,
               2
               Tim.
               2.
               24.
               mildenesse
               ;
               he
               must
               be
               no
               striker
               ,
               not
               furious
               ,
               but
               one
               that
               will
               bear
               injuries
               ,
               and
               labour
               with
               meeknesse
               to
               reclaim
               those
               that
               erre
               .
            
             
               4.
               
               Lastly
               ,
               he
               must
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 grave
                 and
                 modest
                 ,
                 of
                 good
                 behaviour
              
               ;
               which
               the
               Councils
               refer
               to
               
                 habitum
                 ,
                 his
                 apparel
                 ,
                 gestum
                 ,
                 his
                 gesture
                 ,
                 incessum
                 ,
                 his
                 gate
                 ,
              
               he
               
               must
               not
               be
               light
               in
               his
               behaviour
               .
               The
               opposite
               to
               which
               is
               ,
               
                 not
                 to
                 fly
                 youthful
                 lusts
              
               
               and
               light
               carriage
               .
               To
               these
               four
               ,
               we
               must
               adde
               that
               which
               the
               Apostle
               mentions
               ,
               he
               must
               so
               carry
               himself
               ,
               that
               
                 he
                 may
                 have
                 a
                 good
                 report
                 of
                 them
                 that
                 that
                 are
                 Without
              
               ;
               for
               it
               is
               not
               enough
               to
               be
               commended
               by
               those
               of
               his
               own
               profession
               or
               religion
               ,
               by
               birds
               of
               his
               own
               feather
               ;
               but
               so
               ,
               that
               his
               very
               enemies
               may
               say
               ,
               He
               is
               a
               man
               fit
               for
               this
               sacred
               calling
               ,
               and
               may
               be
               converted
               by
               his
               example
               .
            
          
           
             2.
             
             He
             must
             be
             an
             example
             in
             his
             houshold
             by
             his
             example
             ;
             for
             according
             to
             
               S.
               Paul
               ,
               he
               must
               rulewell
               his
               own
               house
               :
            
             which
             must
             be
             in
             3
             points
             .
             1.
             
             They
             must
             be
             brought
             up
             by
             him
             
               in
               the
               true
               faith
            
             .
             2.
             
             He
             must
             keep
             them
             in
             subjection
             ,
             that
             they
             be
             not
             unruly
             ,
             but
             obedient
             ;
             for
             if
             he
             be
             not
             able
             to
             keep
             his
             own
             under
             ,
             but
             that
             they
             will
             be
             refractory
             ,
             it
             argueth
             ,
             that
             he
             is
             either
             negligent
             ,
             or
             remisse
             and
             fainthearted
             ,
             and
             therefore
             unfit
             to
             rule
             the
             Church
             .
             3.
             
             Lastly
             ,
             he
             must
             make
             them
             
               examples
               of
               reverence
            
             ,
             
             
               gravity
               ,
               sobriety
               ,
               and
               modesty
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             they
             be
             not
             accused
             of
             
               riot
               ,
               surfet
               ,
               and
               excesse
               .
            
             And
             in
             these
             two
             respects
             the
             Pastor
             must
             be
             
               exemplum
               gregis
            
             .
          
           
             The
             duty
             of
             the
             people
             must
             be
             conformable
             and
             answerable
             to
             that
             of
             the
             Pastor
             .
             If
             it
             be
             his
             duty
             to
             be
             
               Typus
               gregis
               ,
               a
               pattern
               to
               the
               flock
            
             ;
             it
             is
             the
             flocks
             duty
             to
             be
             
               antitypus
               pastoris
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Pastors
               antitype
            
             ,
             by
             following
             his
             good
             example
             ,
             as
             the
             iron
             that
             gives
             the
             stamp
             ,
             and
             the
             coyn
             stamped
             ,
             have
             the
             same
             figure
             .
             They
             must
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               become
               imitators
               of
               them
            
             ,
             as
             the
             Apostle
             adviseth
             ,
             
               Remember
               them
               that
               have
               the
               rule
               over
               you
               ,
               Whose
               faith
               follow
               ,
               &c.
               
            
             Have
             an
             eye
             to
             them
             that
             teach
             ,
             and
             
             imitate
             their
             example
             ,
             
               ut
               domus
               presbyteri
               sit
               Magistra
               disciplinae
               publicae
               ,
               that
               the
               house
               of
               the
               Priest
               be
               the
               rule
               of
               publick
               discipline
               .
            
             2.
             
             The
             next
             duty
             of
             the
             Minister
             ,
             is
             
               the
               employing
               his
               talent
            
             ,
             or
             the
             use
             of
             those
             gifts
             which
             he
             hath
             gotten
             in
             the
             schools
             ;
             
             for
             
               Nemo
               accipit
               dona
               propter
               se
            
             ,
             no
             man
             hath
             any
             gifts
             for
             himself
             onely
             ;
             but
             to
             use
             them
             ,
             as
             〈◊〉
             by
             the
             Parable
             of
             the
             talents
             .
             1.
             
             He
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             able
             to
             teach
             
             others
             :
             now
             it
             is
             well
             observed
             that
             the
             Verb
             
               docere
               ,
               to
               teach
            
             ,
             governeth
             two
             
               accusative
               cases
            
             :
             as
             in
             the
             Prophet
             ,
             
               Quem
               doccbit
               scientiam
               ?
               Whom
               shall
               he
               teach
            
             
             knowledge
             ?
             There
             is
             a
             
               quem
               ,
               whom
               they
               shall
               teach
               ,
            
             and
             a
             
               quid
               ,
               what
               they
               shall
               teach
               .
            
             For
             there
             are
             many
             in
             these
             times
             ,
             that
             have
             the
             
               quem
               ,
               a
               people
               to
               teach
               ,
            
             but
             not
             scientiam
             ;
             many
             are
             Teachers
             ,
             but
             want
             the
             knowledge
             to
             teach
             :
             these
             were
             never
             sent
             by
             God.
             It
             is
             strange
             what
             hatred
             God
             did
             beare
             to
             the
             Asse
             .
             He
             would
             have
             the
             〈◊〉
             born
             of
             all
             creatures
             to
             be
             offered
             ,
             but
             
               the
               foal
               of
               the
               asse
               might
               not
               come
               within
               the
               Sanctuary
               ,
               but
               the
               neck
               of
               it
               was
               to
               be
               broken
               .
               Hesychius
            
             and
             others
             ,
             interpret
             
             the
             asse
             to
             be
             
               illiteratum
               ,
               the
               illiterate
               man
            
             ,
             and
             surely
             he
             that
             is
             such
             ought
             not
             to
             come
             into
             the
             Lords
             Sanctuary
             .
             The
             Prophet
             saith
             in
             the
             person
             of
             God
             to
             such
             ,
             
               Because
               thou
               hast
               rejected
               knowledge
               ,
               I
               will
               also
               reject
               thee
               ,
               that
               thou
               shalt
               be
               no
               Priest
            
             
             
               to
               me
            
             .
             And
             Moses
             saith
             of
             the
             Levites
             ,
             
               They
               shall
               teach
               Jacob
               thy
               judgements
               and
               Israel
               thy
               Law.
            
             And
             the
             Prophet
             saith
             ,
             
               the
               Priests
               lips
               should
               preserve
               knowledge
               ,
            
             that
             
             is
             ,
             he
             should
             have
             ability
             to
             teach
             .
             Aquinas
             ,
             and
             some
             of
             the
             latter
             Schoolmen
             ,
             handling
             the
             question
             ,
             what
             is
             meant
             by
             ability
             to
             teach
             ,
             distinguish
             between
             
               competentem
               ,
               &
               eminentem
               scientiam
               ,
               competent
               and
               eminent
               knowledge
               ,
            
             and
             resolve
             that
             a
             Pastor
             must
             have
             
               competentem
               scientiam
            
             at
             least
             ,
             though
             not
             eminentem
             .
             Now
             what
             this
             
               competens
               scientia
            
             is
             ,
             the
             Apostle
             determines
             in
             one
             place
             ,
             Tit.
             1.
             9.
             viz.
             He
             must
             be
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               able
               to
               hold
               fast
               the
               true
               doctrine
               ,
            
             when
             any
             Heretick
             shall
             seek
             to
             take
             it
             from
             him
             :
             and
             this
             he
             must
             do
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               by
               learning
            
             .
             2.
             
             He
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               able
               to
               exhort
               and
               comfort
            
             .
             3
             He
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               able
               to
               confute
               and
               convince
               all
               gain-sayers
               ,
               and
               opposers
               of
               the
               truth
               ,
            
             and
             this
             is
             the
             Comment
             on
             that
             place
             ,
             as
             I
             take
             it
             .
          
           
             Now
             unto
             this
             is
             opposite
             a
             Novice
             .
             He
             must
             not
             be
             a
             Novice
             that
             enters
             into
             this
             
             Ministery
             ;
             but
             as
             the
             Apostle
             elswhere
             saith
             ,
             
               he
               must
               be
               nourished
               up
               in
               the
               words
               of
            
             
             
               faith
               and
               good
               doctrine
            
             :
             and
             after
             his
             ordination
             he
             must
             not
             rest
             there
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               proficere
               ,
               study
               more
               and
               more
               ,
            
             and
             stir
             up
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             till
             they
             burn
             brighter
             ,
             
               stir
               up
            
             
             
               the
               gift
               of
               God
               which
               is
               in
               him
               .
            
             And
             the
             practise
             of
             this
             is
             that
             which
             getteth
             him
             honour
             :
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               they
               that
               labour
            
             ,
             are
             worthy
             of
             double
             honour
             ,
             by
             putting
             
             their
             gifts
             to
             use
             .
             
               He
               must
               preach
               the
               word
               in
               season
               ,
               and
               out
               of
               season
            
             ;
             and
             that
             upon
             
             necessity
             (
             as
             the
             Apostle
             tells
             us
             )
             for
             ,
             
               vae
               mihi
               nisi
               evangelizavero
               ,
               woe
               unto
               me
               if
               1
            
             
             
               preach
               not
               the
               Gospel
            
             :
             yet
             we
             must
             know
             that
             the
             Apostles
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               be
               instant
               in
               season
               and
               out
               of
               season
               ,
            
             is
             not
             meant
             ,
             as
             people
             would
             have
             it
             ,
             as
             if
             a
             Minister
             must
             preach
             continually
             ,
             or
             when
             soever
             the
             people
             will
             :
             but
             as
             
               in
               season
            
             is
             upon
             ordinary
             dayes
             and
             occasions
             ,
             so
             
               out
               of
               season
            
             is
             upon
             extraordinary
             occasions
             ,
             when
             the
             necessity
             of
             the
             Church
             requires
             :
             when
             either
             some
             great
             calamity
             ,
             oraflliction
             ,
             or
             benefit
             calls
             upon
             us
             ;
             not
             (
             as
             some
             would
             have
             it
             )
             to
             make
             the
             duty
             of
             the
             Pastor
             infinite
             ;
             for
             it
             is
             one
             thing
             to
             be
             instant
             ,
             and
             another
             thing
             to
             preach
             :
             a
             man
             may
             be
             instant
             ,
             and
             yet
             not
             preach
             alwayes
             .
          
           
             2.
             
             Concerning
             the
             manner
             of
             doctrine
             ,
             there
             were
             three
             faults
             (
             mentioned
             by
             the
             
             Apostle
             )
             crept
             into
             the
             Church
             .
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Desire
               of
               novelties
               or
               fables
            
             ,
             which
             ariseth
             
             out
             of
             a
             fulnesse
             in
             men
             ,
             that
             they
             cannot
             abide
             to
             hear
             a
             thing
             often
             ,
             but
             must
             have
             novelties
             ;
             another
             Jesus
             must
             be
             preached
             to
             them
             .
             2.
             
             The
             next
             is
             curiosity
             
             
               about
               questions
               of
               no
               profit
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             will
             have
             high
             points
             or
             unprofitable
             handled
             ,
             in
             which
             they
             are
             so
             intangled
             ,
             that
             they
             cannot
             get
             out
             ,
             and
             neglect
             practical
             points
             .
             3.
             
             The
             last
             is
             
               pruritus
               aurium
               ,
               itching
               ears
            
             ,
             a
             desire
             to
             hear
             a
             
             declamation
             out
             of
             a
             Pulpit
             ,
             to
             hear
             a
             sermon
             with
             fine
             phrase
             ,
             pleasing
             the
             ear
             ,
             but
             doing
             the
             soul
             no
             good
             .
             Against
             all
             these
             the
             Apostle
             prescribeth
             a
             form
             .
             1.
             
             That
             
               they
               teach
               sound
               doctrine
               that
               cannot
               be
               condemned
               .
            
             It
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               sound
               and
               sincere
            
             ,
             not
             corrupt
             with
             fables
             or
             false
             doctrine
             ,
             and
             they
             must
             not
             
             strive
             about
             things
             that
             profit
             not
             .
             2.
             
             Against
             the
             second
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             prescribes
             ,
             
             that
             as
             his
             doctrine
             must
             be
             
               sound
               and
               true
            
             ,
             so
             he
             must
             teach
             those
             things
             ,
             
             
               Qua
               sunt
               bona
               &
               utilia
               hominibus
               ,
               good
               and
               profitable
               unto
               men
               .
            
             3.
             
             Against
             
             the
             third
             ,
             though
             he
             must
             not
             affect
             the
             pleasing
             of
             itching
             ears
             ,
             by
             too
             much
             nicenesse
             about
             words
             ,
             yet
             1.
             his
             matter
             must
             be
             such
             as
             that
             he
             need
             not
             to
             give
             place
             ,
             in
             regard
             of
             the
             stuffe
             ,
             to
             any
             ,
             and
             that
             the
             expression
             be
             grave
             and
             decent
             ,
             not
             light
             nor
             neglected
             .
             The
             Apostle
             saith
             ,
             
               that
               〈◊〉
               he
               were
               
               rude
               in
               speech
               ,
               yet
               not
               in
               knowledge
               .
            
             2
             ,
             And
             for
             keeping
             of
             his
             Auditors
             together
             〈◊〉
             
             must
             have
             
               vetera
               &
               nova
               ,
               both
               new
               and
               old
               ,
            
             not
             new
             doctrine
             ,
             but
             new
             wayes
             of
             expression
             :
             the
             doctrine
             may
             be
             al
             one
             ,
             yet
             the
             manner
             of
             delivery
             may
             be
             diverse
             ,
             he
             must
             have
             new
             parables
             ,
             new
             arguments
             .
             3.
             
             He
             must
             have
             a
             perspicuous
             and
             methodical
             way
             ,
             an
             orderly
             delivery
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             like
             a
             cunning
             workman
             ,
             
               rightly
               dividing
            
             
             
               the
               word
            
             ,
             which
             as
             the
             Apostle
             saith
             ,
             
               is
               like
               a
               two
               edged
               sword
               .
            
             Preaching
             must
             
             have
             two
             edges
             ;
             for
             it
             was
             a
             fault
             complained
             of
             by
             
               S.
               Augustine
            
             ,
             against
             Preachers
             of
             his
             time
             ,
             their
             preaching
             had
             but
             one
             edge
             ,
             and
             the
             back
             did
             as
             much
             harm
             as
             the
             edge
             did
             good
             ;
             they
             meet
             not
             with
             two
             extreams
             ,
             as
             when
             they
             speak
             of
             obedience
             ,
             they
             so
             speak
             of
             it
             ,
             as
             that
             they
             would
             have
             a
             man
             never
             to
             disobey
             :
             and
             when
             they
             speak
             of
             peace
             ,
             they
             seem
             to
             take
             away
             all
             differences
             ,
             though
             the
             cause
             be
             just
             ,
             and
             necessary
             ,
             as
             if
             we
             must
             be
             at
             peace
             with
             the
             wicked
             .
             4
             Lastly
             ,
             he
             must
             deliver
             
             that
             he
             speaks
             with
             
               authority
               ,
               gravity
            
             ,
             and
             modesty
             ,
             knowing
             that
             the
             word
             is
             not
             his
             own
             ,
             but
             the
             everlasting
             truth
             of
             God.
             
          
           
             2.
             
             The
             next
             point
             after
             doctrine
             is
             exhortation
             .
             And
             in
             this
             there
             is
             a
             common
             〈◊〉
             ,
             that
             teachers
             are
             impatient
             of
             their
             hearers
             amendment
             ,
             if
             they
             tell
             them
             of
             their
             〈◊〉
             twice
             ,
             and
             they
             amend
             not
             ,
             they
             give
             over
             ,
             whereas
             the
             Apostles
             counsel
             is
             ,
             to
             
             
               exhort
               with
               al
               long-suffering
               and
               doctrine
               .
            
             They
             are
             to
             convince
             the
             judgment
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               with
               doctrine
            
             ,
             and
             then
             with
             long-suffering
             to
             expect
             their
             conversion
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               waiting
               if
               God
               at
               any
               time
               will
               give
               them
               repentance
               .
            
          
           
             3.
             
             They
             must
             first
             
               arguere
               ,
               prove
               the
               fault
            
             ,
             and
             then
             
               redarguere
               ,
               reprove
               the
               person
            
             ;
             not
             as
             the
             common
             fashion
             is
             ,
             first
             reprove
             ,
             and
             then
             prove
             .
             Now
             in
             〈◊〉
             of
             the
             persons
             to
             be
             reproved
             ,
             these
             rules
             are
             to
             be
             observed
             .
          
           
             
               1.
               
               If
               the
               person
               be
               onely
               drawn
               into
               a
               fault
               by
               infirmity
               ,
               then
               to
               reprove
               in
               
                 meeknesse
                 and
                 humility
                 .
                 Galat.
              
               6.
               1.
               
            
             
               2.
               
               If
               it
               be
               done
               in
               contempt
               ,
               then
               to
               rebuke
               him
               ,
               (
               as
               the
               Apostle
               directs
               )
               
                 with
                 all
              
               
               authority
               .
            
             
               3.
               
               If
               he
               be
               slow
               of
               nature
               :
               then
               to
               rebuke
               him
               
                 sharply
                 and
                 roundly
              
               .
               
            
             
               4.
               
               If
               he
               sin
               openly
               ,
               if
               a
               publick
               sault
               be
               commited
               ,
               then
               rebuke
               him
               
                 openly
                 ,
                 that
                 others
                 may
                 fear
                 .
              
               
            
          
           
             4.
             
             For
             disproving
             or
             confuting
             the
             adversary
             ,
             in
             w
             ch
             there
             are
             4
             ends
             to
             be
             aimed
             at
             1.
             
             To
             convince
             him
             ,
             and
             so
             stop
             his
             mouth
             if
             it
             may
             be
             .
             2.
             
             If
             that
             cannot
             be
             done
             ,
             
             yet
             to
             confound
             him
             and
             make
             him
             ashamed
             .
             3.
             
             If
             not
             that
             ,
             yet
             that
             he
             may
             condemn
             
             himself
             ,
             his
             conscience
             may
             tel
             him
             that
             he
             is
             an
             errour
             .
             4.
             
             If
             yet
             he
             persist
             ,
             then
             however
             
             his
             folly
             will
             be
             manifest
             to
             all
             men
             by
             reproving
             him
             ,
             hereby
             others
             may
             be
             
             warned
             to
             take
             heedof
             him
             .
          
           
             The
             Application
             of
             all
             this
             may
             be
             gathered
             from
             what
             we
             finde
             in
             Ezekiel
             and
             Zacharie
             
             against
             the
             evil
             shepherds
             ,
             whose
             properties
             are
             by
             them
             described
             ,
             opposite
             to
             
             those
             which
             
               S.
               Paul
            
             requireth
             in
             a
             true
             shepherd
             ,
             and
             from
             all
             of
             them
             we
             may
             gather
             
             how
             a
             good
             Pastor
             ought
             to
             apply
             himself
             to
             the
             several
             necessities
             of
             his
             flock
             ;
             of
             which
             some
             are
             infirm
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               weak
               spirited
            
             ,
             these
             must
             be
             comforted
             ;
             some
             are
             
               broken
               hearted
            
             ,
             and
             these
             he
             must
             binde
             up
             ;
             some
             he
             calleth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               weak
               persons
            
             ;
             novices
             that
             have
             not
             〈◊〉
             overcome
             their
             corruptions
             ,
             these
             must
             be
             upholden
             and
             borne
             withall
             ;
             some
             are
             
               depulsi
               ,
               strayed
               away
            
             ,
             which
             are
             either
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               unruly
               men
            
             ,
             and
             these
             must
             be
             admonished
             ,
             that
             they
             may
             hear
             of
             it
             ;
             or
             such
             as
             are
             led
             away
             into
             heresies
             and
             〈◊〉
             ,
             and
             these
             must
             be
             sought
             out
             and
             reclaimed
             .
          
           
             5.
             
             The
             next
             point
             is
             concerning
             his
             conversation
             with
             other
             men
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             for
             herein
             likewise
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               communication
               of
               spiritual
               things
            
             ,
             which
             people
             have
             
             from
             their
             Pastor
             :
             it
             is
             not
             only
             in
             doctrine
             ,
             and
             sacraments
             ,
             but
             also
             in
             his
             conversation
             with
             them
             .
             Wherein
             he
             must
             be
             ,
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               hospitalis
               ,
               given
               to
               hospitality
            
             .
             2.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               very
               friendly
            
             to
             all
             that
             are
             well
             given
             .
             3.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               just
               dealer
               towards
               all
            
             ;
             and
             because
             
             there
             may
             be
             
               summum
               jus
               ,
               rigour
               of
               justice
            
             in
             holding
             or
             exacting
             his
             own
             ,
             therefore
             
             he
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               no
               brawler
            
             ,
             and
             consequently
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             patient
             ,
             or
             rather
             one
             that
             is
             equitable
             ,
             and
             stands
             not
             upon
             strict
             right
             ;
             the
             opposite
             to
             which
             is
             forbidden
             by
             the
             Apostle
             ,
             who
             saith
             ,
             he
             must
             not
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               self-willed
               or
               obstinate
            
             ,
             that
             will
             not
             remit
             
             or
             yield
             any
             thing
             .
             And
             because
             questions
             of
             right
             are
             usually
             about
             temporal
             things
             ,
             therefore
             in
             order
             thereto
             ,
             he
             must
             not
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               lover
               of
               money
            
             ,
             so
             as
             to
             intangle
             
             himself
             in
             worldly
             matters
             that
             he
             cannot
             attend
             his
             calling
             ,
             nor
             one
             that
             seeks
             them
             by
             unlawful
             gain
             ,
             he
             must
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             thus
             much
             for
             the
             Pastors
             duty
             .
          
           
           
             1.
             
             Now
             the
             duties
             of
             the
             
               people
               to
               the
               Pastor
            
             ,
             are
             .
             1.
             
             They
             must
             be
             (
             according
             to
             the
             mark
             of
             true
             sheep
             ,
             set
             down
             by
             our
             Saviour
             )
             as
             
               sheep
               knowing
               their
               own
               shepherd
            
             ,
             
             
               and
               able
               to
               discern
               him
               from
               a
               stranger
               .
            
             And
             thus
             knowing
             him
             ,
             to
             keep
             within
             his
             fold
             ,
             and
             not
             to
             wander
             after
             other
             shepherds
             .
             They
             must
             (
             as
             the
             Apostle
             speaks
             )
             
               know
               them
               which
               labour
               among
               them
               .
            
             For
             it
             is
             a
             great
             disheartning
             to
             a
             Minister
             ,
             that
             
             though
             he
             take
             much
             pains
             with
             his
             flock
             ,
             yet
             〈◊〉
             they
             hear
             of
             another
             ,
             that
             is
             
               〈◊〉
               lingua
               〈◊〉
               ,
               hath
               a
               voluble
               〈◊〉
               ,
            
             though
             he
             have
             onely
             
               〈◊〉
               verborum
               ,
               the
               froth
               of
               seeming
               good
               〈◊〉
               ,
            
             and
             little
             substance
             ,
             yet
             the
             last
             shall
             be
             preferred
             ,
             and
             they
             will
             〈◊〉
             their
             own
             and
             follow
             the
             other
             .
             They
             must
             not
             give
             〈◊〉
             to
             〈◊〉
             and
             〈◊〉
             ,
             and
             be
             seduced
             by
             them
             to
             the
             by-paths
             of
             errour
             .
          
           
             2.
             
             The
             second
             duty
             is
             obedience
             to
             their
             Pastor
             ,
             whether
             it
             be
             by
             following
             him
             ,
             
             as
             our
             Saviour
             ,
             speaking
             of
             the
             good
             〈◊〉
             ,
             saith
             ,
             
               The
               sheep
               follow
               him
            
             ;
             or
             by
             being
             perswaded
             by
             him
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             as
             the
             word
             〈◊〉
             )
             which
             is
             ,
             when
             they
             professe
             
             they
             will
             submit
             to
             be
             ruled
             in
             their
             judgement
             and
             practise
             by
             him
             ,
             and
             withall
             do
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               submit
               or
               give
               place
            
             ,
             though
             they
             be
             not
             perswaded
             ,
             till
             they
             be
             better
             perswaded
             ;
             when
             they
             will
             suspend
             their
             own
             judgement
             ,
             till
             they
             be
             better
             informed
             ;
             for
             without
             this
             the
             other
             is
             but
             〈◊〉
             obedience
             .
             For
             he
             that
             said
             he
             would
             not
             go
             ,
             and
             yet
             afterward
             went
             ,
             did
             hisfather
             more
             honour
             ,
             then
             he
             that
             made
             as
             ifhe
             would
             go
             ,
             but
             did
             not
             .
             To
             follow
             a
             Pastor
             therefore
             is
             another
             thing
             ,
             then
             to
             professe
             and
             say
             we
             will
             follow
             him
             ;
             there
             is
             more
             required
             ,
             
               viz.
               to
               follow
               him
               in
               our
               practise
               ,
               and
               to
               submit
               our
               judgement
               to
               his
               ,
            
             knowing
             that
             he
             is
             〈◊〉
             over
             〈◊〉
             by
             God
             ,
             to
             direct
             and
             guide
             us
             in
             matters
             of
             our
             souls
             :
             
               Discentem
               opotet
               〈◊〉
            
             ;
             it
             is
             true
             in
             all
             arts
             and
             sciences
             :
             and
             if
             we
             will
             be
             scholars
             in
             Christs
             school
             ,
             we
             must
             not
             〈◊〉
             our
             judgement
             to
             the
             judgement
             of
             the
             Church
             ,
             but
             submit
             thereto
             ,
             and
             to
             our
             own
             Pastor
             in
             special
             ,
             unlesse
             it
             appear
             evidently
             that
             he
             is
             in
             an
             errour
             ,
             (
             which
             may
             〈◊〉
             be
             known
             )
             〈◊〉
             without
             this
             ,
             we
             can
             〈◊〉
             obey
             or
             follow
             in
             our
             〈◊〉
             .
             It
             is
             most
             true
             which
             
               S.
               Augustine
            
             saith
             ,
             
               Pertinet
               ad
               nos
               cura
               ,
               ad
               vos
               obedientia
               ,
               ad
               nos
               vigilantia
               pastoralis
               ,
            
             
             
               ad
               vos
               humilitas
               gregis
               ;
               The
               care
               belongs
               to
               us
               ,
               and
               obedience
               to
               you
               ,
               pastoral
               watching
               is
               ours
               ,
               the
               humility
               of
               the
               flock
               is
               〈◊〉
               .
            
             When
             〈◊〉
             was
             〈◊〉
             in
             Moses
             his
             room
             ,
             he
             was
             to
             come
             to
             Eleazar
             the
             Priest
             :
             and
             
               at
               his
               word
               he
               must
               go
               out
               ,
               and
               at
               his
               word
               he
               must
               come
               in
               ,
            
             for
             Eleazar
             must
             ask
             〈◊〉
             of
             God
             for
             him
             .
             This
             was
             Gods
             order
             which
             was
             never
             〈◊〉
             .
             though
             now
             it
             be
             neglected
             :
             and
             though
             men
             ask
             the
             counsel
             of
             the
             Lawyer
             for
             their
             〈◊〉
             ,
             and
             of
             the
             Physitian
             for
             their
             bodie
             ,
             and
             follow
             their
             directions
             ,
             yet
             the
             Minister
             is
             not
             thought
             fit
             to
             〈◊〉
             them
             for
             their
             fouls
             ,
             but
             here
             every
             one
             can
             give
             counsel
             as
             well
             as
             the
             Minister
             .
          
           
             3.
             
             They
             must
             give
             the
             Minister
             honour
             ,
             
               double
               honour
               .
               They
               which
               labour
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               which
               take
               extraordinary
               pains
               in
               the
               word
               and
               doctrine
            
             (
             for
             the
             emphasis
             lies
             in
             that
             word
             )
             
               let
               them
               be
               counted
               worthy
               of
               double
               honour
               ,
            
             〈◊〉
             the
             Apostle
             .
          
           
             1.
             
             The
             honour
             of
             reverence
             ,
             which
             extends
             both
             to
             our
             judgement
             and
             〈◊〉
             .
             
               In
               our
               judgement
            
             ,
             by
             having
             a
             reverent
             〈◊〉
             of
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Phil.
             2.
             29.
             
               honour
               them
               highly
            
             ;
             and
             then
             in
             our
             affection
             ,
             
               a
               singular
               degree
               of
               love
               is
               due
               to
               them
               ,
            
             The
             Apostle
             saith
             ,
             they
             must
             be
             
               〈◊〉
               highly
               in
               love
               .
               We
               beseech
               you
               brethren
               to
               know
               them
            
             
             
               which
               labour
               among
               you
               ,
               and
               are
               over
               you
               in
               the
               Lord
               ,
               and
               〈◊〉
               you
               ,
               and
               to
               esteem
            
             
             
               them
               very
               highly
               for
               their
               works
               sake
               .
            
          
           
             2.
             
             The
             honour
             of
             
               maintenance
               .
               Let
               him
               that
               is
               taught
               in
               the
               word
               communicate
               to
            
             
             
               him
               that
               teacheth
               in
               all
               good
               things
               ,
            
             faith
             the
             Apostle
             .
             God
             threatens
             in
             Zachary
             ,
             that
             
               whereas
               he
               had
               broken
               one
               staff
               ,
            
             if
             the
             〈◊〉
             wages
             were
             not
             〈◊〉
             ,
             
               he
               would
            
             
             
               break
               both
            
             ,
             and
             what
             can
             then
             follow
             in
             the
             Church
             ,
             but
             Barbarifine
             and
             Ignorance
             ,
             and
             by
             consequence
             Epicurisnie
             and
             Atheisme
             .
             When
             men
             are
             sick
             ,
             they
             can
             send
             for
             the
             Minister
             to
             comfort
             them
             ,
             then
             they
             think
             of
             Heaven
             ,
             when
             they
             must
             leave
             the
             Earth
             ,
             but
             when
             they
             are
             recovered
             ,
             there
             is
             no
             〈◊〉
             use
             of
             him
             ,
             or
             when
             they
             are
             in
             health
             ,
             they
             regard
             him
             not
             .
             It
             is
             well
             expressed
             by
             the
             Prophet
             ,
             when
             there
             were
             great
             droughts
             or
             rains
             ,
             or
             〈◊〉
             weather
             ,
             
               they
               remembred
               God
               and
               called
            
             
             
               to
               him
            
             ,
             but
             when
             they
             had
             what
             they
             desired
             ,
             when
             they
             had
             got
             in
             their
             corn
             &
             wine
             ,
             
               they
               rebelled
               against
               him
            
             But
             God
             protests
             against
             this
             dealing
             ,
             he
             wil
             not
             be
             so
             mocked
             
               Remember
               me
               in
               the
               dayes
               of
               thy
               youth
               ,
               and
               in
               thy
               wealth
               els
               〈◊〉
               shalt
               have
               no
               answer
            
             
             
               of
               me
               ,
               when
               the
               evil
               dayes
               come
               .
               S.
               Augustine
            
             commenting
             upon
             the
             words
             before
             recited
             [
             they
             which
             labour
             in
             the
             word
             and
             doctrine
             ,
             let
             them
             be
             counted
             worthy
             of
             double
             〈◊〉
             ]
             saith
             ,
             
               Scilicet
               〈◊〉
               〈◊〉
               〈◊〉
               obediant
               ,
               &
               exteriora
               〈◊〉
               〈◊〉
               ,
               
               〈…〉
            
             
             
               sed
               et
               terr
               .
               〈…〉
            
             .
             This
             double
             honour
             is
             not
             onely
             to
             obey
             in
             spiritual
             things
             ,
             〈◊〉
             〈◊〉
             to
             them
             in
             temporals
             .
             For
             good
             〈◊〉
             of
             the
             word
             ought
             not
             to
             be
             〈◊〉
             with
             high
             honour
             onely
             ,
             but
             with
             earthly
             〈◊〉
             too
             .
             that
             〈◊〉
             may
             not
             be
             〈◊〉
             
             sad
             and
             〈◊〉
             in
             the
             want
             of
             〈◊〉
             to
             〈◊〉
             their
             charge
             ,
             and
             may
             also
             〈◊〉
             
             in
             their
             〈◊〉
             obedience
             in
             〈◊〉
             matters
             .
             〈◊〉
             not
             (
             saith
             Saint
             〈◊〉
             )
             that
             they
             which
             minister
             about
             holy
             things
             ,
             〈◊〉
             of
             things
             of
             the
             〈◊〉
             ,
             and
             they
             which
             wait
             at
             the
             Altar
             ,
             are
             〈◊〉
             with
             the
             Altar
             ,
             even
             so
             hath
             the
             Lord
             〈◊〉
             ,
             that
             they
             which
             preach
             the
             〈◊〉
             ,
             should
             live
             of
             the
             〈◊〉
             .
             〈◊〉
             is
             〈◊〉
             ordinance
             ,
             not
             our
             benevolence
             .
             We
             are
             not
             at
             our
             liberty
             ,
             but
             tied
             to
             it
             by
             〈◊〉
             ;
             and
             the
             minister
             hath
             power
             from
             God
             to
             demand
             it
             〈◊〉
             his
             own
             .
             And
             thereupon
             it
             is
             that
             Saint
             〈◊〉
             speaking
             of
             Saint
             〈◊〉
             in
             this
             very
             point
             〈◊〉
             ,
             〈◊〉
             
             〈…〉
             
             
               surpata
               ,
               sed
               〈◊〉
            
             ,
             that
             though
             the
             Apostle
             chose
             rather
             to
             work
             with
             〈◊〉
             〈◊〉
             ,
             
             and
             did
             not
             require
             milk
             from
             his
             sheep
             ,
             yet
             he
             told
             the
             〈◊〉
             that
             he
             had
             power
             to
             have
             taken
             it
             ,
             and
             that
             his
             fellow
             Apostles
             vsed
             this
             〈◊〉
             ,
             not
             as
             usurped
             ,
             〈◊〉
             as
             given
             them
             ,
             〈◊〉
             by
             God.
             And
             〈◊〉
             it
             〈◊〉
             but
             reason
             ,
             〈◊〉
             〈◊〉
             〈◊〉
             Apostle
             saith
             ,
             If
             we
             have
             so
             vn
             unto
             you
             〈◊〉
             things
             ,
             is
             it
             a
             〈◊〉
             thing
             if
             we
             
             reape
             your
             carnal
             things
             .
             But
             to
             conclude
             this
             point
             .
             The
             〈◊〉
             of
             〈◊〉
             〈◊〉
             honour
             performed
             is
             from
             the
             want
             of
             〈◊〉
             .
             It
             was
             Saint
             〈◊〉
             hope
             of
             the
             Corinthians
             ,
             that
             when
             their
             faith
             〈◊〉
             ,
             his
             means
             would
             be
             〈◊〉
             .
             And
             so
             〈◊〉
             it
             be
             of
             ours
             ,
             if
             your
             faith
             encrease
             ,
             we
             shall
             be
             crowned
             and
             〈◊〉
             ,
             and
             where
             this
             is
             wanting
             ,
             we
             cannot
             expect
             it
             .
          
           
             Concerning
             the
             difference
             of
             Bishops
             and
             〈◊〉
             ,
             that
             they
             are
             〈◊〉
             orders
             ,
             and
             that
             the
             Bishop
             is
             superiour
             not
             〈◊〉
             〈◊〉
             ,
             but
             〈◊〉
             ,
             and
             that
             by
             divine
             right
             ,
             the
             reverend
             author
             hath
             fully
             proved
             it
             in
             his
             〈◊〉
             to
             〈◊〉
             〈◊〉
             first
             in
             latine
             ,
             and
             lately
             translated
             into
             English
             ,
             wherein
             any
             〈◊〉
             man
             may
             finde
             full
             satisfaction
             .
             And
             〈◊〉
             the
             power
             of
             the
             Priest
             or
             Minister
             of
             the
             Gospel
             in
             binding
             and
             loosing
             ,
             read
             a
             learned
             sermon
             made
             〈◊〉
             the
             Author
             on
             this
             subject
             ,
             on
             John
             20.
             23.
             published
             among
             his
             other
             sermons
             .
          
        
         
           
             CHAP.
             VIII
             .
          
           
             
               Of
               fathers
               of
               our
               country
               ,
               Magistrates
               .
               The
               dutie
               of
               all
               towards
               their
               own
               country
               .
               God
               the
               first
               magistrate
               .
               Magistracy
               Gods
               〈◊〉
               .
               Power
               of
               life
               and
               death
               givento
               kings
               by
               〈◊〉
               ,
               not
               by
               the
               people
               .
               Addition
               .
               31.
               
               That
               regal
               power
               is
               〈◊〉
               from
               God
               ,
               proved
               out
               of
               the
               authors
               other
               writings
               .
               The
               〈◊〉
               of
               magistracy
               .
               〈◊〉
               To
               preserve
               true
               religion
               .
               2.
               
               To
               maintain
               outward
               〈◊〉
               .
               Magistrates
               〈◊〉
               to
               shepherds
               in
               three
               respects
               .
               The
               〈◊〉
               of
               the
               〈◊〉
               power
               ,
               via
               of
               kings
               ,
               and
               of
               inferiour
               officers
               .
               The
               duties
               ofsubjects
               to
               their
               Prince
               .
            
          
           
             AFter
             the
             fatherhood
             of
             the
             Church
             ,
             order
             requireth
             ,
             〈◊〉
             〈◊〉
             〈◊〉
             of
             those
             ,
             whom
             even
             nature
             and
             the
             Heathen
             by
             the
             light
             of
             〈◊〉
             have
             reputed
             
             and
             termed
             
               Patres
               〈◊〉
            
             ,
             fathers
             of
             the
             country
             ;
             which
             are
             〈◊〉
             .
             〈◊〉
             
             which
             sort
             the
             chief
             (
             as
             hath
             been
             shewed
             )
             are
             in
             Scripture
             called
             fathers
             ,
             as
             〈◊〉
             ,
             and
             the
             women
             mothers
             ,
             as
             〈◊〉
             ,
             a
             mother
             in
             Israel
             .
             And
             because
             their
             〈◊〉
             is
             
               Pater
               〈◊〉
            
             ,
             God
             hath
             commended
             the
             countries
             care
             especially
             to
             every
             〈◊〉
             .
             For
             this
             end
             it
             was
             ,
             that
             when
             God
             commanded
             〈◊〉
             to
             leave
             his
             fathers
             
             house
             ,
             he
             gives
             the
             country
             precedence
             ,
             and
             sets
             it
             before
             kindred
             and
             fathers
             
             house
             :
             and
             we
             see
             what
             tears
             the
             people
             of
             God
             shed
             when
             they
             〈◊〉
             carried
             
             out
             of
             their
             own
             country
             into
             a
             strange
             land
             ,
             and
             when
             〈◊〉
             〈◊〉
             required
             them
             to
             sing
             the
             Lords
             song
             in
             a
             strange
             land
             ,
             〈◊〉
             would
             not
             .
             And
             〈◊〉
             
             hearing
             of
             the
             misery
             of
             Jerusalem
             and
             his
             country
             men
             ,
             sate
             down
             and
             〈◊〉
             .
             On
             the
             other
             side
             ,
             when
             the
             Lord
             〈◊〉
             again
             the
             captivity
             of
             〈◊〉
             ,
             when
             the
             people
             were
             restored
             to
             their
             country
             ,
             they
             were
             so
             over
             joyed
             ,
             that
             they
             seemed
             
             to
             be
             in
             an
             extasie
             ,
             they
             were
             like
             to
             them
             that
             dreame
             ,
             they
             would
             scarce
             beleeve
             that
             which
             they
             saw
             .
             And
             indeed
             a
             mans
             country
             and
             the
             good
             of
             it
             being
             
               bonum
               totius
            
             ,
             every
             mans
             good
             ,
             a
             general
             blessing
             ,
             it
             ought
             to
             be
             preferred
             before
             
               bonum
               partis
            
             ,
             a
             particular
             good
             ;
             every
             man
             ,
             especially
             the
             prince
             and
             Magistrate
             ought
             to
             have
             a
             chief
             care
             over
             it
             .
             We
             see
             ,
             that
             when
             the
             body
             is
             in
             danger
             ,
             men
             are
             willing
             to
             endure
             the
             〈◊〉
             of
             a
             member
             ,
             opening
             of
             a
             vein
             ,
             or
             scarifying
             ,
             for
             the
             health
             of
             the
             whole
             We
             may
             see
             this
             care
             in
             the
             very
             Heathen
             ,
             both
             in
             word
             and
             deed
             ,
             as
             first
             what
             they
             say
             in
             matter
             of
             profit
             ;
             
               unicuique
               pluris
               facienda
               est
               vtilitas
               communis
               ,
               quam
               propria
               ,
            
             the
             common
             benefit
             is
             to
             be
             regarded
             before
             a
             mans
             peculiar
             commodity
             .
             And
             for
             matter
             of
             danger
             ;
             
               〈◊〉
               saluti
               privata
               〈◊〉
               est
               postponenda
               ,
            
             private
             safety
             is
             to
             be
             negelected
             ,
             when
             the
             common
             comes
             in
             competition
             .
             And
             they
             go
             a
             little
             further
             ,
             that
             men
             are
             tied
             in
             such
             an
             obligation
             to
             their
             country
             ,
             
               ut
               nemo
               〈◊〉
               parem
               refert
               gratiam
               ,
               etiamsi
               vitam
               impendat
               ,
            
             a
             man
             can
             never
             be
             grateful
             enough
             to
             his
             country
             ,
             though
             he
             lose
             his
             life
             for
             the
             good
             of
             it
             .
             And
             this
             they
             made
             good
             in
             deed
             as
             well
             as
             in
             word
             :
             as
             appeareth
             by
             〈◊〉
             king
             of
             Athens
             ,
             that
             to
             save
             his
             country
             from
             the
             conquest
             of
             the
             Dorians
             ,
             
             willingly
             lost
             his
             life
             :
             and
             by
             
               Horatius
               Cocles
            
             ,
             that
             to
             save
             Rome
             from
             Porsennas
             
             Army
             adventured
             his
             life
             to
             the
             admiration
             of
             all
             ages
             .
             This
             being
             their
             Maxime
             in
             this
             point
             ,
             
               pro
               patria
               〈◊〉
               honestius
               ducitur
               ,
               quam
               vivendo
               patriam
               &
               honestatem
               deserere
               ,
            
             That
             it
             was
             far
             more
             honourable
             to
             die
             in
             a
             good
             cause
             for
             the
             country
             ,
             then
             by
             living
             to
             leave
             the
             country
             and
             honour
             both
             .
          
           
             Now
             concerning
             Magistracy
             it self
             ,
             we
             finde
             it
             to
             be
             properly
             and
             originally
             in
             God
             ,
             and
             that
             he
             exercised
             it
             by
             himself
             at
             first
             immediately
             ,
             as
             we
             may
             see
             in
             three
             several
             cases
             .
          
           
             1.
             
             In
             judgeing
             the
             Angels
             that
             kept
             not
             their
             first
             state
             .
             2.
             
             In
             sentencing
             Adam
             ,
             
             Eve
             ,
             and
             the
             serpent
             .
             3.
             
             In
             the
             doome
             of
             Cain
             for
             murdering
             his
             brother
             .
             All
             
             which
             make
             it
             evidently
             〈◊〉
             ,
             that
             Magistracy
             properly
             is
             Gods
             own
             prerogative
             .
             Afterwards
             it
             came
             to
             man
             by
             Gods
             institution
             and
             ordinance
             ,
             
               omnis
               enim
               potestas
               a
               Deo
               est
               ,
            
             there
             is
             no
             power
             but
             of
             God.
             
             
          
           
             When
             Cain
             had
             been
             censured
             by
             God
             for
             his
             cruel
             fratricide
             ,
             and
             (
             as
             the
             text
             saith
             )
             
               went
               out
               〈◊〉
               the
               presence
               of
               the
               Lord
            
             (
             his
             native
             country
             )
             
               and
               began
               to
               encrease
               in
               his
               〈◊〉
               ,
               he
               built
               a
               City
               ,
            
             and
             the
             first
             that
             we
             read
             of
             ,
             and
             his
             posterity
             encreasing
             and
             inventing
             Arts
             ,
             they
             began
             to
             〈◊〉
             common-wealth
             in
             it
             .
             Lamech
             ,
             by
             reason
             that
             his
             sons
             Jubal
             and
             Tubal
             were
             inventers
             of
             arts
             useful
             for
             the
             common-wealth
             ,
             grew
             to
             that
             insolency
             ,
             that
             he
             would
             beare
             no
             injury
             at
             any
             mans
             hands
             ,
             but
             would
             be
             his
             own
             judge
             ,
             and
             oppresse
             others
             at
             his
             pleasure
             .
             This
             city
             of
             Cains
             ,
             where
             Lamech
             and
             his
             sons
             lived
             ,
             made
             the
             godly
             first
             to
             band
             themselves
             together
             ,
             and
             to
             take
             order
             for
             their
             defence
             ;
             for
             after
             
               Enos
               Seths
            
             son
             ,
             when
             Seth
             also
             began
             to
             be
             generative
             ,
             and
             to
             encrease
             ,
             they
             made
             open
             profession
             of
             the
             name
             of
             God
             ,
             being
             a
             distinct
             body
             by
             themselves
             ;
             so
             that
             here
             was
             City
             against
             City
             ,
             and
             this
             was
             the
             first
             occasion
             of
             civil
             government
             .
          
           
             And
             indeed
             
               〈◊〉
               potestas
               the
               〈◊〉
               power
            
             had
             been
             sufficient
             to
             have
             governed
             the
             whole
             world
             ;
             but
             that
             (
             as
             the
             Prophet
             speaks
             )
             some
             men
             in
             processe
             of
             time
             were
             like
             the
             horse
             and
             mule
             ,
             whose
             mouthes
             must
             be
             held
             in
             with
             bit
             and
             
             bridle
             ,
             which
             produced
             another
             larger
             government
             ,
             which
             should
             be
             more
             powerful
             to
             rule
             such
             kinde
             of
             unruly
             people
             ,
             which
             was
             by
             giving
             
               〈◊〉
               vita
               et
               necis
            
             ,
             power
             of
             life
             and
             death
             to
             one
             man
             ,
             which
             because
             the
             people
             could
             not
             give
             ,
             for
             
               〈◊〉
               est
               Dominus
               〈◊〉
               〈◊〉
            
             ,
             no
             man
             hath
             power
             over
             his
             own
             life
             ,
             and
             therefore
             none
             can
             give
             that
             to
             another
             ,
             which
             he
             hath
             not
             in
             himself
             ;
             therefore
             it
             is
             ,
             that
             God
             ,
             who
             hath
             absolute
             dominion
             and
             power
             of
             life
             and
             death
             ,
             put
             the
             sword
             into
             the
             hand
             of
             the
             supreame
             Magistrate
             ,
             and
             appointed
             that
             the
             people
             should
             be
             subject
             to
             him
             ;
             which
             was
             wel
             liked
             by
             al
             upon
             this
             ground
             ,
             
               〈◊〉
               timere
               unum
               quam
               multos
            
             ,
             It
             is
             better
             to
             feare
             one
             ,
             then
             many
             .
             Better
             one
             wolf
             then
             many
             ,
             to
             put
             mans
             life
             in
             continual
             hazzard
             .
          
           
             And
             now
             came
             in
             magistracy
             with
             power
             of
             life
             and
             death
             ,
             to
             be
             Gods
             own
             〈◊〉
             .
             For
             when
             after
             the
             flood
             people
             began
             to
             multiply
             ,
             and
             that
             God
             foresaw
             that
             wickednes
             would
             encrease
             among
             men
             ,
             even
             to
             cruelty
             ,
             he
             made
             an
             
             〈◊〉
             for
             Magistracy
             ,
             and
             gave
             the
             sword
             into
             one
             mans
             hand
             ,
             to
             execute
             vengeance
             ,
             and
             to
             do
             justice
             ,
             〈◊〉
             shedding
             his
             blood
             ,
             that
             〈◊〉
             the
             blood
             of
             other
             men
             :
             
             which
             power
             of
             life
             and
             death
             ,
             we
             do
             not
             finde
             to
             be
             granted
             by
             God
             before
             the
             flood
             .
             And
             soon
             after
             we
             ,
             read
             that
             Melchisedech
             (
             whom
             diverse
             writers
             agree
             to
             
             be
             Sem
             )
             took
             upon
             him
             the
             title
             and
             power
             of
             a
             king
             ,
             to
             defend
             Gods
             people
             from
             Nimrod
             and
             his
             fellow
             hunters
             .
          
           
             This
             power
             of
             life
             and
             death
             ,
             manifestly
             proves
             ,
             that
             〈◊〉
             never
             had
             nor
             could
             
             have
             their
             power
             from
             the
             people
             ,
             or
             from
             any
             other
             but
             from
             God
             alone
             .
             And
             that
             this
             was
             the
             positive
             〈◊〉
             of
             this
             learned
             Author
             ,
             is
             manifest
             by
             his
             late
             and
             accurate
             sermons
             ,
             perfected
             by
             himself
             ,
             in
             many
             of
             which
             he
             expresly
             proves
             this
             point
             ,
             and
             purposely
             insists
             largely
             and
             learnedly
             upon
             it
             :
             especally
             in
             his
             sermon
             upon
             Pro.
             8.
             15.
             
             
               
                 By
                 me
                 Kings
                 raign
                 P.
                 933.
              
               &c.
               
               Which
               is
               nothing
               else
               but
               a
               large
               tract
               upon
               this
               subject
               .
               Among
               other
               things
               he
               speaks
               thus
               .
               
                 Per
                 me
                 regnant
              
               ,
               and
               that
               is
               not
               
                 per
                 se
                 regnant
              
               ,
               another
               person
               it
               is
               besides
               themselves
               ,
               one
               different
               from
               them
               .
               And
               who
               is
               that
               other
               person
               ?
               Let
               me
               tell
               you
               first
               ,
               it
               is
               but
               one
               person
               ,
               not
               many
               ,
               
                 per
                 me
              
               ,
               is
               the
               singular
               number
               ,
               it
               not
               
                 per
                 nos
              
               ,
               so
               it
               is
               not
               a
               plurality
               ,
               no
               multitude
               they
               hold
               by
               .
               That
               claime
               is
               one
               by
               
                 per
                 me
              
               ,
               one
               single
               person
               it
               is
               ,
               
                 per
                 quem
              
               .
               The
               other
               a
               
               Philosophical
               conceit
               it
               came
               from
               ,
               from
               those
               that
               never
               had
               heard
               this
               wisdom
               preach
               .
               
               In
               this
               book
               we
               finde
               not
               any
               soveraigne
               power
               ever
               seated
               in
               any
               body
               collective
               ,
               or
               derived
               
               from
               them
               .
               This
               we
               finde
               ,
               that
               God
               he
               is
               King.
               That
               the
               kingdoms
               be
               his
               ,
               
               and
               to
               whom
               he
               will
               ,
               he
               giveth
               them
               .
               That
               ever
               they
               came
               out
               of
               Gods
               hand
               by
               any
               
                 per
                 me
              
               ,
               any
               grant
               into
               the
               peoples
               hands
               to
               bestow
               ,
               we
               finde
               not
               .
               This
               
                 per
                 me
              
               ,
               will
               bear
               no
               
                 per
                 alium
              
               ,
               besides
               ;
               he
               that
               must
               say
               ,
               
                 per
                 me
                 reges
              
               ,
               must
               say
               
                 per
                 me
                 coelum
                 &
                 terra
              
               .
            
          
           
             
               After
               he
               saith
               .
               There
               is
               a
               per
               of
               permission
               ,
               as
               we
               say
               in
               the
               Latine
               ,
               
                 per
                 me
              
               ,
               but
               you
               may
               for
               all
               me
               ;
               but
               this
               per
               we
               utterly
               reject
               ,
               for
               though
               the
               
                 latum
                 per
              
               may
               beare
               this
               sence
               ,
               yet
               the
               Greek
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               Heb.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               will
               by
               no
               means
               ,
               the
               phrase
               ,
               the
               Idiom
               of
               the
               tongue
               will
               in
               no
               wise
               endure
               it
               .
               How
               take
               we
               per
               then
               ?
               what
               need
               we
               stand
               long
               about
               it
               ,
               having
               another
               per
               ,
               and
               of
               the
               same
               person
               to
               pattern
               it
               by
               .
               
                 Omnia
                 per
                 ipsum
                 facta
                 sunt
              
               ,
               saith
               Saint
               John
               ,
               and
               the
               same
               saith
               Solomon
               by
               and
               
               by
               after
               in
               this
               chapter
               .
               Then
               as
               by
               him
               all
               things
               made
               there
               ,
               so
               by
               him
               kings
               raigne
               here
               .
               The
               world
               and
               the
               government
               of
               the
               world
               ,
               by
               the
               same
               per
               both
               ;
               one
               and
               the
               same
               cause
               Institutive
               of
               both
               .
               That
               was
               not
               by
               bare
               permission
               ,
               I
               trust
               ,
               no
               more
               this
               .
            
          
           
             
               
                 Per
                 ipsum
              
               ,
               then
               ,
               and
               if
               
                 per
                 ipsum
                 ,
                 per
                 〈◊〉
                 ,
                 quia
                 ipse
                 est
                 verbum
                 .
              
               For
               how
               were
               they
               the
               creatures
               made
               ?
            
          
           
             
               
                 Dixit
                 &
                 facta
                 sunt
              
               ,
               by
               the
               word
               ,
               by
               him
               .
               And
               how
               these
               Kings
               ?
               by
               the
               same
               
               
                 Ego
                 dixi
              
               ;
               even
               by
               the
               same
               ,
               that
               he
               himself
               ,
               
                 Dixit
                 〈◊〉
                 ,
                 Domino
                 Deo
              
               As
               he
               then
               ;
               
               they
               .
               And
               so
               doth
               Christ
               himself
               interpret
               ,
               
                 Ego
                 Dixi
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               word
               came
               
               to
               them
               .
               And
               what
               manner
               was
               it
               ?
               Saint
               Paul
               telleth
               us
               it
               was
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               an
               ordinance
               ,
               
               
               a
               word
               of
               high
               authoritie
               ,
               the
               imperial
               decrees
               have
               no
               other
               names
               but
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               This
               now
               then
               is
               more
               then
               a
               per
               of
               Permission
               ,
               a
               per
               of
               Comission
               ,
               it
               is
               a
               special
               warrant
               ,
               an
               ordinance
               imperial
               ,
               by
               which
               kings
               raigne
               .
            
          
           
             
               —
               Expressed
               by
               his
               word
               :
               his
               word
               onely
               〈◊〉
               nay
               his
               deed
               too
               ,
               his
               best
               deed
               ,
               his
               gift
               ,
               
                 Dedi
                 vobis
                 Regem
              
               :
               gift
               of
               grace
               ,
               as
               even
               they
               acknowledge
               in
               their
               stiles
               ,
               that
               
                 gratia
                 
                 
                 Dei
                 sunt
                 quod
                 sunt
                 .
              
               Given
               by
               him
               ,
               sent
               by
               him
               ,
               placed
               in
               their
               thrones
               by
               him
               ,
               vested
               
               with
               their
               robes
               by
               him
               ,
               girt
               with
               their
               swords
               by
               him
               ,
               annoynted
               by
               him
               ,
               crowned
               
               by
               him
               .
               All
               these
               by
               him
               's
               we
               have
               toward
               the
               understanding
               of
               
                 per
                 ●m
              
               ,
               so
               by
               him
               as
               
               none
               are
               ,
               or
               can
               be
               more
               .
            
          
           
             
               —
               By
               him
               ,
               nay
               more
               then
               by
               him
               —
               There
               is
               not
               by
               in
               the
               Hebrew
               ,
               and
               yet
               the
               word
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               but
               that
               in
               true
               and
               exact
               propriety
               rendred
               is
               not
               
                 by
                 me
              
               ,
               but
               
                 in
                 me
              
               .
               The
               meaning
               is
               ,
               that
               they
               are
               first
               in
               him
               ,
               and
               so
               come
               from
               him
               .
               And
               yet
               so
               from
               him
               as
               still
               they
               be
               in
               him
               ,
               both
               
                 Corona
                 Regis
              
               ,
               saith
               Esay
               ,
               and
               
                 Cor
                 Regis
              
               ,
               saith
               
               Solomon
               ,
               their
               persons
               and
               estates
               both
               
                 in
                 manu
                 Domini
              
               .
               And
               in
               him
               ,
               as
               he
               saith
               ,
               my
               
               father
               in
               me
               ,
               and
               I
               in
               him
               ,
               so
               they
               in
               him
               ,
               and
               he
               in
               them
               .
               —
               For
               as
               it
               is
               true
               ,
               
               They
               raigne
               in
               and
               by
               him
               ,
               so
               it
               is
               likewise
               true
               ,
               he
               raignes
               ,
               in
               and
               by
               them
               —
               he
               in
               them
               as
               his
               Deputies
               ,
               they
               in
               him
               ,
               as
               their
               Author
               and
               Authorizer
               .
               He
               by
               their
               persons
               ,
               they
               by
               his
               power
               .
            
          
           
             
               —
               Now
               I
               weigh
               the
               word
               Reges
               ,
               what
               ?
               any
               by
               him
               ?
               any
               in
               grosse
               qualification
               ?
               what
               without
               any
               regard
               of
               religion
               at
               all
               ?
               sure
               if
               none
               but
               true
               professors
               had
               been
               here
               〈◊〉
               ,
               it
               must
               have
               been
               but
               
                 per
                 me
                 Rex
              
               ,
               for
               none
               but
               one
               ,
               but
               this
               Solomon
               ,
               was
               
               then
               such
               ,
               of
               all
               the
               Kings
               of
               the
               earth
               ;
               but
               in
               that
               it
               is
               Reges
               ,
               the
               holy
               Ghosts
               meaning
               is
               ,
               to
               take
               in
               all
               the
               rest
               .
               Hiram
               ,
               and
               Pharoah
               ,
               and
               Hadad
               ,
               they
               are
               in
               too
               ,
               in
               this
               Reges
               :
               for
               where
               the
               Scripture
               distinguishes
               not
               ,
               no
               more
               do
               we
               ,
               be
               their
               religion
               what
               it
               will
               ,
               by
               him
               they
               are
               .
            
          
           
             
               But
               what
               if
               they
               take
               too
               much
               upon
               them
               ,
               (
               Corahs
               exception
               )
               Then
               it
               is
               
                 Dedi
                 
                 vobis
                 Regem
                 in
                 ira
                 ,
              
               saith
               God
               by
               the
               Prophet
               .
               Angry
               I
               was
               when
               I
               gave
               him
               ,
               but
               
               I
               gave
               him
               though
               ;
               
                 per
                 me
                 iratum
              
               ,
               it
               is
               but
               
                 per
                 me
              
               still
               .
            
          
           
             
               But
               this
               
                 onus
                 principis
              
               ,
               say
               they
               in
               the
               Prophet
               ,
               how
               may
               we
               be
               rid
               of
               it
               ?
               is
               there
               any
               other
               
                 per
                 me
              
               to
               go
               unto
               ,
               to
               deprive
               or
               depose
               them
               ?
               sure
               where
               the
               worst
               is
               reckoned
               that
               can
               be
               of
               them
               ,
               
                 Clamabunt
                 ad
                 Dominum
              
               ,
               is
               all
               I
               finde
               .
               No
               per
               to
               do
               it
               but
               he
               .
               By
               him
               ,
               and
               by
               none
               but
               him
               these
               be
               ;
               by
               him
               ,
               and
               by
               none
               but
               him
               ,
               they
               cease
               to
               
               he
               .
               In
               nature
               every
               thing
               is
               dissolved
               by
               the
               same
               means
               it
               came
               together
               .
               In
               law
               ,
               〈◊〉
               and
               destitution
               belong
               both
               to
               one
               .
               In
               divinitie
               ,
               the
               Prophet
               in
               one
               and
               the
               same
               verse
               saith
               ,
               
                 Dedi
                 vobis
                 Regem
              
               ,
               (
               in
               the
               forepart
               )
               and
               with
               one
               breath
               
                 abstuli
                 〈◊〉
              
               ,
               in
               the
               latter
               ;
               so
               both
               pertain
               to
               him
               .
               
                 Dominus
                 dedit
                 ,
                 Dominus
                 abstulit
              
               ;
               
               and
               for
               this
               new
               
                 per
                 me
              
               ,
               we
               argue
               from
               the
               text
               .
               He
               makes
               
                 no
                 King
              
               we
               know
               ,
               and
               as
               he
               makes
               none
               ,
               so
               he
               can
               unmake
               none
               .
            
          
           
             
               —
               It
               is
               〈◊〉
               true
               ,
               that
               the
               main
               frame
               of
               government
               ,
               the
               first
               raising
               of
               it
               ,
               could
               be
               by
               none
               but
               this
               
                 per
                 me
              
               .
               But
               I
               〈◊〉
               upon
               particulars
               rather
               ;
               wherein
               any
               that
               shall
               but
               weigh
               ,
               what
               difficulties
               ,
               what
               oppositions
               be
               raised
               ,
               what
               plots
               and
               practises
               to
               keep
               Reges
               from
               Regnant
               ,
               those
               from
               it
               whose
               of
               right
               it
               is
               ,
               shall
               be
               forced
               to
               confesse
               ,
               that
               even
               by
               him
               they
               have
               their
               first
               entrance
               .
               Take
               him
               ,
               〈◊〉
               next
               〈◊〉
               Solomon
               ,
               and
               he
               that
               shall
               mark
               Adonijahs
               plot
               ,
               drawing
               the
               high
               Priest
               ,
               Abiathar
               ,
               and
               the
               general
               of
               the
               field
               Joab
               ,
               into
               a
               strong
               faction
               against
               him
               ,
               shall
               finde
               ,
               Solomon
               was
               bound
               to
               acknowledge
               .
               that
               
                 per
                 me
              
               ,
               he
               came
               〈◊〉
               if
               he
               will
               not
               ,
               Adonijah
               himself
               will
               ,
               he
               was
               forced
               to
               do
               it
               .
               That
               the
               kingdom
               was
               turned
               from
               him
               ,
               and
               was
               his
               brothers
               ,
               for
               it
               came
               unto
               him
               (
               even
               
                 per
                 me
              
               ,
               )
               by
               the
               Lord.
               This
               confession
               of
               his
               is
               upon
               record
               .
               
                 1.
                 
                 King
                 2.
                 15.
              
               
            
          
           
             
               —
               If
               
                 per
                 me
                 Reges
              
               be
               from
               Christ
               ,
               from
               whom
               is
               the
               other
               
                 Per
                 me
                 Rebelles
                 ,
                 Per
                 me
                 Regicidae
                 ,
              
               from
               whom
               they
               ?
               If
               by
               me
               Kings
               raigne
               ,
               be
               Christs
               ?
               by
               me
               Kings
               
               slain
               ,
               whose
               per
               is
               that
               ?
               That
               per
               cannot
               be
               the
               per
               of
               any
               ,
               but
               of
               Christs
               opposite
               ;
               who
               is
               that
               ?
               
                 Quae
                 conventio
                 Christi
                 &
                 Belial
              
               ?
               what
               agreement
               hath
               Christ
               ,
               and
               Belial
               ?
               there
               he
               is
               ,
               you
               see
               whose
               brood
               they
               be
               ,
               that
               go
               that
               way
               even
               Belials
               brood
               .
            
          
           
             
               He
               out
               of
               his
               〈◊〉
               against
               
                 per
                 me
              
               ,
               can
               neither
               endure
               Reges
               nor
               Regnant
               ,
               but
               stirs
               up
               enemies
               against
               them
               both
               ,
               both
               Reges
               and
               Regnant
               .
               Against
               
                 〈◊〉
                 ,
                 Regicidas
              
               ,
               to
               assault
               their
               persons
               :
               against
               
                 Regnant
                 ,
                 Rebelles
              
               ,
               to
               subvert
               their
               〈◊〉
               .
            
          
           
             This
             and
             much
             more
             to
             this
             purpose
             we
             may
             read
             ,
             learnedly
             ,
             and
             elegantly
             ,
             in
             that
             sermon
             ,
          
           
             The
             like
             we
             may
             finde
             in
             his
             other
             sermons
             ,
             as
             in
             that
             on
             1
             Chr.
             16.
             27.
             
             Touch
             not
             mine
             Anointed
             .
             P.
             800
             :
             801.
             &c.
             807.
             
             And
             in
             many
             other
             places
             .
          
           
             As
             we
             have
             shewed
             the
             original
             of
             Magistracie
             ,
             so
             we
             shall
             adde
             somewhat
             briefly
             
             of
             the
             ends
             of
             it
             :
             which
             are
             two
             .
          
           
             1.
             
             The
             chief
             end
             of
             〈◊〉
             is
             ,
             to
             preserve
             religion
             and
             the
             true
             worship
             of
             
             God
             ,
             (
             as
             was
             shewed
             before
             )
             that
             men
             may
             live
             together
             in
             all
             Godlines
             and
             honesty
             .
             Therefore
             Abraham
             not
             finding
             this
             in
             Caldea
             ,
             where
             he
             was
             
               pars
               patriae
            
             ,
             
             
               one
               of
               the
               country
            
             ,
             chose
             rather
             by
             divine
             warrant
             to
             leave
             his
             country
             and
             kinred
             ,
             and
             sojourn
             in
             a
             strange
             land
             .
             And
             this
             end
             is
             intimated
             ,
             when
             Israel
             ,
             being
             under
             a
             Heathen
             King
             in
             Egypt
             ,
             one
             that
             knew
             not
             Jehovah
             ,
             desired
             to
             leave
             Egypt
             ,
             and
             
             to
             go
             and
             serve
             God
             in
             the
             wildernes
             .
             The
             want
             of
             this
             end
             made
             the
             Priests
             and
             Levites
             leave
             their
             country
             and
             their
             possessions
             ,
             and
             depart
             from
             Jeroboam
             to
             Judah
             and
             Jerusalem
             ,
             because
             Jeroboam
             had
             〈◊〉
             religion
             ,
             and
             cast
             them
             out
             
             from
             ministring
             in
             the
             priests
             office
             before
             the
             Lord
             ?
             and
             because
             this
             is
             the
             chief
             
             end
             of
             all
             Magistracy
             ,
             God
             appointed
             ,
             that
             the
             king
             ,
             as
             soon
             as
             he
             was
             settled
             in
             this
             throne
             ,
             should
             have
             a
             copy
             of
             the
             law
             to
             read
             ,
             for
             his
             direction
             in
             the
             exercise
             
             of
             his
             office
             .
             When
             this
             end
             therefore
             cannot
             be
             had
             ,
             where
             true
             religion
             is
             not
             maintained
             ,
             à
             man
             may
             leave
             his
             country
             ,
             and
             live
             elsewhere
             ,
             where
             it
             may
             be
             enjoyed
             .
          
           
             2.
             
             After
             this
             comes
             in
             a
             second
             end
             ,
             outward
             peace
             and
             〈◊〉
             ,
             That
             as
             the
             
             Apostle
             speaks
             ,
             
               we
               may
               lead
               a
               peaceable
               and
               quiet
               life
               .
            
             Hence
             is
             the
             Magistrate
             called
             
             a
             Pastor
             or
             〈◊〉
             ;
             It
             is
             true
             ,
             the
             Minister
             is
             called
             a
             Pastor
             ,
             and
             much
             ado
             there
             is
             ,
             in
             urging
             thereupon
             ,
             great
             and
             extraordinary
             pains
             and
             diligence
             in
             him
             about
             his
             flock
             ;
             but
             seeing
             the
             title
             is
             as
             often
             or
             ostener
             given
             to
             the
             Magistrate
             ,
             it
             is
             strange
             ,
             that
             there
             should
             be
             no
             such
             diligence
             required
             of
             him
             ;
             for
             we
             finde
             ,
             that
             the
             Metaphor
             
             is
             given
             first
             of
             all
             to
             the
             〈◊〉
             ,
             as
             to
             Joseph
             and
             David
             in
             〈◊〉
             ,
             and
             
             generally
             to
             all
             rulers
             ,
             who
             are
             to
             be
             set
             over
             the
             people
             ,
             that
             they
             be
             not
             as
             sheep
             
             without
             a
             Shepherd
             .
          
           
             Now
             this
             〈◊〉
             implies
             three
             things
             required
             in
             the
             Magistrates
             office
             .
          
           
             1.
             
             To
             gather
             and
             keep
             the
             sheep
             together
             ,
             for
             their
             〈◊〉
             safety
             against
             wolves
             ,
             
             that
             they
             may
             not
             stray
             :
             and
             to
             this
             end
             to
             provide
             them
             good
             pasture
             ,
             where
             they
             may
             seed
             together
             .
          
           
             2.
             
             Because
             there
             may
             be
             dissention
             among
             the
             sheep
             ,
             and
             as
             the
             Prophet
             speaks
             ,
             
               there
               are
               fat
               and
               lean
               cattel
               ,
               and
               the
               fat
               do
               thrust
               with
               the
               side
               ,
               and
               push
               the
               diseased
               ,
            
             
             
               and
               having
               fed
               and
               drunk
               themselves
               ,
               do
               trample
               the
               grasse
               ,
               and
               trouble
               the
               water
               ,
               that
               the
               lean
               sheep
               can
               neither
               eat
               nor
               drink
               quietly
               ,
               therefore
               the
               shepherd
               must
               judge
               between
               them
               .
               I
               will
               set
               up
               a
               shepherd
               over
               them
               ,
               and
               〈◊〉
               shall
               feed
               them
               ,
               even
               my
               servant
               David
               .
            
             So
             that
             ,
             to
             keep
             the
             fat
             from
             hurting
             and
             oppressing
             the
             lean
             within
             the
             fold
             ,
             that
             all
             may
             feed
             quietly
             ,
             is
             the
             second
             part
             of
             the
             Shepherds
             office
             .
          
           
             3.
             
             Because
             there
             is
             a
             wolf
             without
             the
             fold
             ,
             an
             outward
             enemy
             ,
             therefore
             the
             
             Shepherd
             
               must
               watch
               and
               protect
               the
               sheep
               against
               the
               wolf
               ,
            
             as
             well
             as
             against
             the
             great
             goat
             ;
             that
             is
             the
             third
             part
             .
          
           
             
               All
               these
               are
               to
               be
               in
               the
               Magistrate
               ,
               and
               they
               depend
               〈◊〉
               follow
               upon
               one
               another
               .
            
             
               1.
               
               Princes
               and
               Rulers
               must
               feed
               the
               flock
               and
               not
               themselves
               onely
               ,
               they
               are
               
                 〈◊〉
                 〈◊〉
                 ,
                 nourishers
                 of
                 the
                 Church
                 .
              
            
             
               2.
               
               They
               must
               procure
               peace
               at
               home
               ,
               by
               protecting
               the
               weak
               against
               the
               strong
               ,
               administring
               justice
               equally
               .
            
             
               3.
               
               They
               must
               keep
               out
               forreign
               invasion
               ,
               protect
               them
               against
               forreign
               enemies
               ,
               as
               appears
               in
               the
               example
               ,
               
                 regis
                 non
                 boni
                 ,
                 of
                 none
                 of
                 the
                 best
                 kings
                 ,
                 Saul
              
               ;
               He
               takes
               
               care
               ,
               
                 〈◊〉
                 quid
                 sit
                 populo
                 quod
                 fleat
                 ,
                 that
                 the
                 people
                 have
                 no
                 cause
                 to
                 weep
                 ,
              
               that
               they
               be
               be
               not
               di
               quieted
               by
               Nahash
               the
               Ammonite
               ,
               &c.
               
               Thus
               we
               see
               the
               ends
               of
               Magistracie
               .
            
          
           
             Now
             for
             the
             duties
             .
             Of
             the
             duties
             of
             Subjects
             to
             their
             Princes
             ,
             read
             a
             learned
             discourse
             of
             the
             Author
             in
             his
             sermon
             on
             Proverbs
             24.
             21
             ,
             22
             ,
             23.
             
             
               Fear
               God
               and
               the
               king
               ,
               &c.
            
             as
             also
             what
             Caesars
             right
             is
             ,
             which
             is
             due
             from
             the
             people
             ,
             on
             Matth.
             22.
             21.
             
             
               Give
               unto
               Caesar
               the
               things
               that
               are
               Caesars
               ,
               &c.
               
            
             And
             for
             the
             excellency
             of
             Regal
             government
             ,
             and
             how
             great
             a
             blessing
             it
             is
             to
             the
             Church
             ,
             and
             what
             miseries
             and
             confusions
             follow
             where
             it
             is
             wanting
             ,
             see
             the
             Authors
             sermon
             on
             〈◊〉
             .
             17.
             6.
             
             
               In
               those
               dayes
               there
               was
               no
               king
               in
               Israel
               ,
               &c.
               
            
          
           
             1.
             
             As
             there
             was
             〈◊〉
             in
             the
             Ministery
             ,
             by
             unlawful
             entrance
             and
             intrusion
             
             into
             that
             calling
             ,
             so
             is
             there
             also
             in
             the
             Magistracy
             .
             It
             is
             said
             of
             the
             people
             of
             Laish
             ,
             
               that
               they
               lived
               carelesse
               ,
               because
               they
               had
               no
               Magistrate
               .
            
             Therefore
             the
             Danites
             fell
             
             upon
             them
             and
             slew
             them
             ,
             and
             usurped
             authority
             over
             them
             .
             But
             to
             prevent
             this
             ,
             men
             are
             not
             to
             take
             upon
             them
             a
             government
             〈◊〉
             ;
             for
             as
             our
             Saviour
             in
             the
             〈◊〉
             
             of
             the
             Ministerie
             said
             ,
             
               I
               am
               the
               door
            
             :
             so
             in
             the
             case
             of
             Magistracy
             he
             saith
             ,
             
               Per
               me
            
             
             
               Reges
               regnant
               ,
               by
               me
               Kings
               reign
               ,
               and
               Princes
               decree
               justice
               .
            
             If
             once
             it
             come
             to
             that
             which
             God
             speaketh
             by
             the
             Prophet
             ,
             
               Regnaverunt
               ,
               sed
               non
               per
               me
               ,
               they
               have
               set
               up
            
             
             
               Kings
               ,
               but
               not
               by
               me
               ;
               they
               have
               made
               Princes
               ,
               and
               I
               knew
               it
               not
               :
            
             If
             once
             God
             be
             not
             of
             their
             counsel
             ,
             and
             they
             assume
             this
             honour
             to
             themselves
             ,
             not
             being
             called
             of
             God
             
             
             (
             as
             the
             Apostle
             speaks
             )
             or
             (
             as
             the
             Prophet
             )
             
               take
               to
               themselves
               horns
            
             ,
             [
             that
             is
             power
             ]
             
               by
               their
               own
               strength
            
             ,
             these
             are
             usurpers
             ,
             not
             lawful
             Magistrates
             .
             An
             example
             we
             have
             of
             an
             usurper
             in
             Abimelech
             ,
             and
             of
             his
             practises
             to
             get
             a
             kingdom
             .
             1.
             
             He
             hireth
             lewd
             and
             vain
             persons
             ,
             2.
             maketh
             himself
             popular
             ,
             and
             3.
             committeth
             murder
             ,
             even
             upon
             his
             brethren
             :
             And
             those
             that
             had
             right
             to
             it
             ,
             he
             either
             took
             
             
             out
             of
             the
             way
             ,
             or
             drove
             away
             for
             fear
             .
             For
             these
             are
             the
             three
             practises
             of
             usurpers
             ,
             as
             Jotham
             tells
             them
             in
             his
             parable
             .
             This
             then
             is
             the
             first
             duty
             of
             a
             Magistrate
             ,
             
               to
               come
               in
               by
               a
               just
               and
               right
               title
               ,
               not
               to
               usurp
               .
            
          
           
             2.
             
             In
             the
             next
             place
             ,
             being
             rightly
             setled
             in
             charge
             by
             God
             ,
             we
             must
             consider
             the
             division
             which
             S.
             Peter
             makes
             ,
             into
             1.
             either
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             king
             ,
             whom
             he
             calls
             〈◊〉
             :
             
             or
             2.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             are
             under
             officers
             appointed
             by
             him
             ,
             as
             Captains
             in
             time
             
             of
             war
             ,
             and
             Judges
             in
             time
             of
             peace
             .
             God
             gives
             the
             reason
             for
             under
             officers
             to
             
               Moses
               ,
               Because
               one
               man
               is
               not
               able
               to
               bear
               the
               〈◊〉
               alone
               .
            
             And
             the
             very
             same
             reason
             
             doth
             Jethro
             give
             to
             Moses
             ,
             when
             he
             advised
             him
             to
             take
             under
             officers
             to
             help
             him
             to
             
             judge
             the
             people
             .
             So
             did
             Moses
             to
             the
             people
             ;
             when
             the
             people
             were
             multiplied
             ,
             he
             
             confest
             he
             was
             notable
             to
             hear
             all
             causes
             himself
             .
          
           
             Now
             concerning
             under
             Officers
             ,
             this
             rule
             must
             be
             observed
             ;
             that
             there
             be
             no
             more
             of
             them
             then
             is
             necessary
             ;
             that
             the
             〈◊〉
             of
             them
             exceed
             not
             so
             ,
             as
             that
             they
             be
             a
             
             burthen
             and
             clog
             to
             the
             Common-wealth
             .
             We
             see
             in
             Nehemiahs
             time
             ,
             that
             it
             was
             not
             the
             supreme
             Magistrate
             ,
             but
             the
             under
             officers
             that
             dealt
             hardly
             with
             the
             people
             .
             The
             more
             of
             them
             ,
             the
             more
             fees
             were
             exacted
             ,
             which
             becomes
             
               gravamen
               Reipublicae
            
             ,
             a
             grievance
             to
             the
             Common-wealth
             ,
             the
             people
             cannot
             bear
             it
             ;
             and
             therefore
             is
             it
             neither
             safe
             ,
             nor
             stands
             it
             with
             the
             policy
             or
             justice
             of
             the
             〈◊〉
             to
             admit
             too
             many
             of
             them
             .
          
           
             1.
             
             The
             peoples
             duty
             about
             the
             election
             of
             the
             king
             or
             supreme
             Magistrate
             (
             where
             he
             is
             elective
             and
             not
             by
             succession
             )
             must
             be
             such
             ,
             as
             
               Quem
               Dominus
               Deus
               〈◊〉
               elegerit
            
             :
             
             
               thou
               shalt
               choose
               whom
               the
               Lord
               thy
               God
               shall
               choose
               .
            
             According
             to
             the
             same
             rule
             must
             be
             the
             〈◊〉
             of
             inferiour
             officers
             :
             if
             the
             choice
             be
             made
             otherwise
             ,
             it
             is
             vitious
             for
             the
             manner
             ,
             but
             not
             void
             ;
             
               Multa
               tueri
               non
               debent
               ,
               quae
               facta
               valent
               .
            
             
             Bathsheba
             urged
             many
             reasons
             to
             David
             to
             declare
             her
             son
             Solomon
             to
             be
             his
             successor
             ,
             and
             David
             nominated
             him
             :
             but
             it
             seems
             it
             was
             not
             so
             much
             by
             her
             perswasion
             ,
             or
             his
             own
             affection
             ,
             but
             in
             a
             solemn
             assembly
             of
             Peers
             ,
             he
             gives
             the
             main
             reason
             ,
             that
             as
             
             God
             had
             formerly
             chosen
             himself
             before
             all
             the
             house
             of
             his
             father
             to
             be
             king
             over
             Israel
             ,
             &
             Judah
             :
             so
             had
             God
             likewise
             of
             all
             his
             sons
             chosen
             Solomon
             to
             sit
             upon
             the
             throne
             of
             the
             kingdom
             .
             And
             indeed
             the
             choosing
             of
             a
             man
             for
             his
             gifts
             ,
             is
             all
             one
             ,
             as
             if
             God
             himself
             had
             chosen
             him
             .
             After
             these
             two
             ,
             David
             and
             Solomon
             ,
             God
             appointed
             their
             〈◊〉
             to
             succeed
             and
             sit
             on
             their
             throne
             .
          
           
             2.
             
             The
             next
             rule
             is
             ,
             the
             person
             to
             〈◊〉
             chosen
             king
             ,
             or
             an
             officer
             of
             a
             king
             ,
             is
             to
             be
             
             one
             of
             the
             nation
             ,
             and
             not
             a
             stranger
             :
             and
             the
             reasons
             are
             .
             1.
             
             Because
             he
             will
             be
             best
             
             affected
             to
             the
             people
             among
             whom
             he
             is
             〈◊〉
             .
             2.
             
             Because
             he
             is
             better
             experienced
             with
             the
             laws
             and
             customs
             of
             the
             nation
             ,
             then
             a
             stranger
             can
             be
             .
             3.
             
             He
             best
             knows
             
             the
             temper
             of
             the
             people
             ,
             as
             Paul
             spake
             of
             Agrippa
             ,
             in
             that
             respect
             a
             fit
             judge
             .
          
           
             For
             the
             particular
             and
             proper
             duties
             and
             qualifications
             in
             a
             Prince
             ,
             they
             are
             these
             .
             
             1.
             
             He
             must
             not
             be
             affected
             to
             Egypt
             ,
             that
             is
             ,
             to
             a
             false
             or
             contrary
             religion
             ,
             he
             must
             be
             
               sound
               in
               Religion
            
             .
             2.
             
             
               Not
               given
               to
               pleasures
            
             ,
             especially
             the
             pleasures
             of
             wine
             or
             women
             .
             Solomons
             many
             wives
             made
             him
             lay
             many
             burdens
             and
             charges
             on
             the
             Jews
             ,
             which
             when
             they
             could
             not
             perswade
             Rehoboam
             to
             lighten
             ,
             they
             rebelled
             against
             their
             king
             first
             ,
             and
             against
             God
             afterward
             ;
             and
             at
             length
             were
             captivated
             .
             3.
             
             
               Nor
               a
               〈◊〉
               of
               silver
               and
               gold
               ,
            
             in
             the
             same
             verse
             in
             Deuteronomie
             ,
             not
             covetous
             ;
             onely
             he
             must
             be
             〈◊〉
             careful
             as
             the
             Heathen
             directs
             ,
             to
             lay
             so
             much
             together
             ,
             
               〈◊〉
               amicos
               beneficiis
               obstringere
               ,
               ac
               indigentibus
               suppeditare
               ,
               bene
               merentibus
               remunerare
               ,
               &
               inimicos
               jure
               〈◊〉
               :
               by
               good
               turns
               to
               binde
               his
               friends
               to
               him
               ,
               to
               relieve
               them
               that
               are
               in
               want
               ,
               to
               reward
               the
               well-deserving
               ,
               and
               revenge
               himself
               upon
               his
               enemies
               .
            
          
           
             4.
             
             Which
             is
             first
             to
             be
             done
             ,
             because
             it
             includes
             all
             the
             rest
             ,
             assoon
             as
             he
             is
             setled
             in
             his
             throne
             ,
             he
             must
             provide
             
               a
               copy
               of
               the
               law
            
             ;
             out
             of
             which
             he
             must
             learn.
             1.
             
             To
             
             
               fear
               God.
            
             2.
             
             And
             to
             see
             it
             practised
             ,
             first
             by
             himself
             ,
             and
             then
             in
             his
             Court
             ,
             and
             lastly
             ,
             by
             all
             the
             countrey
             .
             3.
             
             He
             must
             learn
             to
             be
             humble
             .
             4.
             
             To
             do
             justice
             to
             the
             people
             ,
             and
             then
             his
             throne
             shall
             be
             established
             for
             ever
             .
             Saul
             being
             made
             king
             had
             another
             heart
             given
             him
             .
             1
             Samuel
             10.
             6.
             
             This
             God
             gave
             him
             when
             he
             came
             among
             the
             Prophets
             .
             Gods
             counsel
             to
             kings
             is
             ,
             
               Be
               wise
               now
               ,
               O
               ye
               kings
               .
            
             This
             Wisdom
             religion
             teacheth
             ,
             and
             it
             prevents
             honours
             ,
             and
             riches
             ,
             and
             pleasures
             ,
             from
             drawing
             aside
             the
             hearts
             of
             Princes
             .
             He
             that
             is
             thus
             qualified
             is
             meet
             for
             a
             kingdom
             .
          
           
             1.
             
             Being
             thus
             elected
             and
             qualified
             ,
             and
             placed
             in
             his
             〈◊〉
             ,
             he
             is
             to
             know
             ,
             that
             he
             is
             not
             there
             by
             his
             own
             power
             ,
             but
             as
             we
             see
             the
             stile
             runneth
             ,
             
               Caesar
               Dei
               gratia
               ,
               &
               permissione
               〈◊〉
               ,
               by
               Gods
               favour
               and
               permission
               .
            
             And
             whereas
             the
             law
             makes
             this
             
             distinction
             of
             power
             ,
             there
             is
             
               potestas
               arbitraria
               ,
               an
               absolute
               power
               ,
            
             and
             
               potestas
               delegata
            
             ,
             
             
               a
               power
               delegated
               by
               another
            
             ,
             he
             is
             to
             acknowledge
             ,
             that
             〈◊〉
             hath
             onely
             
               〈◊〉
               delegatam
            
             from
             God
             ,
             the
             other
             is
             invested
             in
             God
             alone
             :
             he
             is
             the
             
               King
               of
               kings
               ,
               Lord
               Paramount
               .
               Per
               me
               reges
               regnant
               ,
               by
               me
               kings
               reign
               ,
            
             saith
             〈◊〉
             .
             The
             king
             mustconfesse
             
             with
             the
             Centurion
             ;
             
               I
               am
               a
               man
               under
               authority
               ,
            
             though
             I
             say
             unto
             one
             go
             ,
             
             and
             to
             another
             come
             ,
             and
             they
             both
             obey
             me
             :
             〈◊〉
             he
             said
             ,
             I
             am
             under
             
               Claudius
               Lysias
            
             ,
             he
             under
             
               Foelix
               ,
               Foelix
            
             under
             the
             Emperour
             ,
             and
             God
             over
             rules
             us
             all
             .
             And
             this
             even
             the
             Heathen
             did
             see
             .
             
               Regum
               in
               proprios
               ,
               reges
               in
               〈◊〉
               imperium
               〈◊〉
               Jovis
               ;
               the
               government
               over
               the
               people
               is
               in
               Kings
               ,
               and
               over
               Kings
               themselves
               in
               God
               alone
               .
            
          
           
             
               I
               have
               said
               ,
               ye
               are
               Gods
               ,
            
             saith
             God
             by
             King
             David
             ,
             in
             respect
             of
             the
             government
             
             of
             men
             ;
             therefore
             they
             must
             rule
             as
             〈◊〉
             God
             himself
             ruled
             personally
             upon
             earth
             ;
             and
             how
             is
             that
             ?
             If
             he
             did
             vouchsafe
             to
             keep
             the
             power
             in
             his
             own
             hand
             ,
             he
             would
             rule
             by
             his
             word
             .
             Princes
             then
             must
             rule
             according
             to
             this
             word
             ,
             they
             must
             make
             no
             laws
             contrary
             to
             this
             :
             and
             because
             perfect
             skill
             in
             the
             word
             is
             hardly
             to
             be
             expected
             in
             Princes
             ,
             but
             in
             those
             at
             whose
             mouth
             the
             law
             of
             God
             must
             be
             sought
             ,
             viz.
             the
             Priests
             ,
             
             therefore
             the
             Prince
             is
             to
             receive
             direction
             at
             the
             mouth
             of
             Eleazar
             .
             And
             this
             is
             his
             first
             duty
             .
          
           
             The
             peoples
             duty
             answerable
             to
             this
             ,
             is
             to
             acknowledge
             ,
             that
             
               a
               King
               is
               Gods
               Deputy
            
             ,
             
             and
             to
             submit
             to
             his
             authority
             ,
             which
             is
             done
             by
             Gods
             touching
             the
             heart
             ;
             for
             obedience
             proceedeth
             from
             the
             spirit
             of
             God
             ,
             as
             well
             as
             power
             from
             God.
             Our
             〈◊〉
             gives
             a
             good
             rule
             in
             this
             .
             For
             there
             were
             two
             〈◊〉
             of
             people
             in
             Jury
             ,
             one
             that
             made
             made
             an
             Insurrection
             with
             Theudas
             against
             Caesar
             ,
             about
             〈◊〉
             ,
             he
             and
             his
             followers
             would
             acknowledge
             nothing
             due
             to
             
               Caesar
               ,
               〈◊〉
               〈◊〉
               ,
               spirits
               of
               opposition
               .
            
             And
             secondly
             ,
             there
             were
             
               spiritus
               aulici
            
             too
             ,
             Herodians
             ,
             that
             would
             have
             〈◊〉
             to
             have
             all
             ,
             even
             the
             things
             that
             were
             Gods.
             And
             these
             men
             came
             to
             Christ
             ,
             with
             the
             Scribes
             to
             tempt
             him
             .
             
               Is
               it
               lawful
               to
               give
               tribute
               to
               Caesar
               ,
               or
               not
               ?
            
             They
             would
             try
             which
             side
             Christ
             would
             joyn
             to
             ;
             but
             he
             goes
             in
             a
             middle
             way
             :
             He
             condemns
             
             the
             seditious
             party
             that
             denied
             Caesar
             his
             tribute
             :
             and
             yet
             joyns
             not
             with
             the
             Herodians
             ;
             He
             saith
             not
             ,
             
               Omnia
               sunt
               Caesaris
               ,
               all
               things
               belong
               to
               Caesar
               :
            
             but
             Caesar
             hath
             his
             Quae
             ,
             and
             God
             hath
             his
             Quae
             ;
             so
             he
             goes
             from
             Theudas
             ,
             but
             not
             to
             the
             〈◊〉
             ,
             but
             stayes
             at
             Obedience
             ,
             which
             is
             
               in
               medio
            
             .
          
           
             2.
             
             The
             second
             duty
             of
             kings
             is
             ,
             because
             God
             hath
             been
             so
             liberal
             to
             Caesar
             ,
             as
             to
             make
             him
             his
             〈◊〉
             ,
             (
             for
             
               quicquid
               〈◊〉
               de
               Deo
               ,
               &
               creaturis
               ,
               derivatur
               a
               〈◊〉
               ad
               creaturas
               ,
               whatsoever
               is
               spoken
               of
               God
               and
               his
               creatures
               ,
               is
               derived
               from
               God
               to
               〈◊〉
               treatures
               ,
            
             and
             so
             that
             Supremacy
             which
             is
             in
             kings
             ,
             is
             derived
             from
             God
             ,
             who
             is
             supreme
             over
             all
             ;
             he
             was
             able
             to
             have
             done
             all
             alone
             ,
             and
             if
             〈◊〉
             had
             followed
             the
             course
             of
             the
             world
             ,
             conceiving
             that
             
               author
               alienae
               potentiae
               aufert
               de
               〈◊〉
               ,
            
             or
             
               perdit
               suam
               ,
               he
               that
               is
               author
               of
               another
               mans
               power
               takes
               from
               ,
               or
               loseth
               his
               own
            
             )
             He
             would
             not
             have
             bestowed
             any
             part
             of
             his
             dignity
             upon
             another
             ,
             as
             we
             see
             he
             hath
             imparted
             to
             Caesar.
             Now
             Caesar
             must
             not
             〈◊〉
             him
             ,
             by
             breaking
             into
             the
             pale
             of
             Gods
             power
             ,
             which
             he
             hath
             reserved
             to
             himself
             :
             for
             (
             as
             we
             see
             )
             there
             is
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               a
               division
            
             :
             Christ
             makes
             a
             distinction
             between
             
               quae
               Caesaris
            
             ,
             and
             
               quae
               Dei
            
             ;
             therefore
             he
             must
             be
             careful
             to
             leave
             God
             his
             own
             :
             he
             must
             not
             
               dominari
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               over
               the
               conscience
               ,
            
             for
             none
             keeps
             court
             in
             the
             conscience
             but
             God
             alone
             .
             Therefore
             he
             must
             not
             command
             any
             against
             his
             allegiance
             to
             God
             ,
             sealed
             in
             〈◊〉
             ;
             He
             must
             not
             command
             any
             thing
             against
             the
             word
             :
             for
             as
             S.
             Jerome
             saith
             ,
             what
             〈◊〉
             〈◊〉
             paid
             to
             Caesar
             against
             the
             word
             ,
             is
             not
             not
             
               Caesaris
               vectigal
               ,
               Caesars
               tribute
            
             ,
             but
             
               〈◊〉
               ,
               the
               Devils
            
             .
             He
             knowing
             Gods
             glory
             to
             be
             his
             end
             ,
             must
             onely
             be
             
               custos
               leg
               is
               ,
               the
               keeper
               of
               the
               law
               ,
            
             that
             〈◊〉
             ,
             of
             all
             the
             works
             commanded
             in
             the
             law
             ,
             by
             prohibiting
             outward
             violence
             against
             the
             law
             of
             God.
             The
             Minister
             can
             but
             exhort
             and
             perswade
             ;
             and
             do
             he
             what
             he
             can
             ,
             some
             will
             use
             outward
             violence
             ;
             to
             restrain
             which
             is
             the
             proper
             work
             of
             the
             Magistrate
             .
             When
             there
             was
             no
             king
             in
             Israel
             ,
             
               every
               man
               did
               what
               was
            
             
             
               good
               in
               his
               own
               eyes
            
             ;
             which
             is
             proved
             by
             Micha's
             attempt
             ,
             making
             a
             Teraphim
             ,
             and
             by
             the
             robberie
             of
             the
             
               Danites
               ,
               Chap.
            
             18.
             and
             the
             ravishing
             of
             the
             maids
             by
             the
             
               Benjamites
               ,
               Chap.
            
             19.
             
             Therefore
             for
             defending
             from
             external
             injuries
             ,
             he
             must
             be
             
               custos
               〈◊〉
               tabulae
               ,
               keeper
               of
               both
               tables
               .
               S.
               Augustine
            
             saith
             ,
             
               Reges
               si
               in
            
             
             
               suo
               regno
               quae
               bona
               sunt
               jubent
               ,
               &
               mala
               prohibent
               ,
               faciunt
               ,
               non
               solum
               quae
               ad
               humanam
               societatem
               attinent
               ,
               sed
               ad
               divinam
               religionem
               :
               If
               Kings
               command
               their
               Subjects
               good
               things
               ,
               and
               forbid
               them
               evil
               ,
               they
               do
               not
               onely
               that
               which
               belongs
               to
               the
               preservation
               of
               humane
               society
               ,
               but
               Gods
               service
               also
               .
            
             And
             again
             ,
             
               In
               hoc
               sciunt
               reges
               a
               Deo
               praecipi
               ,
               〈◊〉
               Deo
               inserviant
               ,
               in
               quantum
               Reges
               :
               Kings
               must
               know
               ,
               they
               are
               to
               serve
               God
               as
               they
               are
               kings
               .
            
             They
             are
             then
             to
             be
             Gods
             servants
             ,
             as
             they
             are
             kings
             ,
             but
             not
             to
             exceed
             the
             power
             given
             them
             by
             God
             :
             their
             supremacy
             must
             not
             extend
             to
             what
             God
             
             either
             reserved
             to
             himself
             ,
             or
             committed
             peculiarly
             to
             the
             Priests
             .
             Vzziah
             took
             
             on
             him
             by
             his
             supremacy
             to
             burn
             incense
             in
             the
             Temple
             ,
             which
             belonged
             onely
             to
             the
             Priests
             ,
             but
             God
             stroke
             him
             with
             leprosie
             .
             〈◊〉
             on
             the
             other
             side
             ,
             by
             his
             
             supremacy
             ,
             would
             order
             matters
             of
             Religion
             ,
             but
             how
             ?
             not
             as
             the
             former
             did
             ,
             or
             
             as
             a
             late
             King
             ,
             who
             would
             have
             whatsoever
             he
             proposed
             to
             be
             good
             Divinity
             :
             but
             he
             commands
             the
             Priests
             and
             Levites
             to
             do
             ,
             what
             belonged
             to
             their
             office
             ;
             he
             usurps
             not
             their
             office
             ,
             but
             makes
             them
             do
             their
             duty
             :
             and
             this
             is
             the
             supremacy
             which
             a
             Christian
             Prince
             ought
             to
             have
             .
             Their
             care
             must
             be
             to
             provide
             for
             religion
             and
             Gods
             service
             ,
             to
             see
             all
             done
             by
             those
             to
             whom
             it
             belongs
             ,
             not
             to
             act
             themselves
             .
             King
             Asa
             ,
             whose
             heart
             was
             perfect
             ,
             (
             as
             the
             text
             saith
             )
             
               removed
               not
               the
               high
               places
            
             .
             He
             did
             
             
               jubere
               bona
               ,
               sed
               non
               〈◊〉
               mala
               .
            
             King
             Ezekias
             did
             both
             .
             And
             under
             this
             we
             comprehend
             
             that
             kinde
             of
             compulsion
             ,
             which
             we
             see
             in
             the
             Gospel
             .
             
               Compellite
               ut
               introeant
               ,
               compell
               them
               to
               come
               in
               :
            
             there
             must
             be
             
               foris
               necessit
               as
               ,
               ut
               sit
               〈◊〉
               voluntas
               ;
               a
               necessity
            
             
             
               abroad
               ,
               to
               make
               a
               will
               within
               .
            
             In
             
               S.
               Augustines
            
             time
             there
             were
             divers
             Donatists
             that
             by
             compulsion
             were
             converted
             ,
             and
             thanked
             the
             Emperour
             for
             compelling
             them
             .
          
           
             3.
             
             Another
             part
             of
             the
             duty
             of
             a
             Prince
             is
             ,
             (
             as
             he
             is
             the
             head
             of
             the
             People
             )
             to
             be
             careful
             
               to
               feed
               them
            
             .
             The
             Tribes
             of
             Israel
             tell
             King
             David
             ,
             that
             the
             Lord
             told
             him
             ,
             
             when
             he
             made
             him
             King
             ,
             
               That
               he
               should
               feed
               his
               people
            
             ;
             Hot
             histriones
             ,
             or
             canes
             ,
             but
             
             subditos
             ,
             as
             a
             Father
             speaks
             upon
             Hosea
             7.
             5.
             
             We
             have
             the
             description
             of
             a
             〈◊〉
             by
             
             Samuel
             at
             large
             .
             He
             accounts
             all
             as
             born
             to
             be
             his
             drudges
             and
             slaves
             ;
             and
             the
             Wise
             
             man
             calleth
             such
             ,
             
               great
               oppressours
            
             :
             and
             the
             Prophet
             ,
             
               evening
               wolves
            
             (
             not
             Pastors
             )
             
             
               and
               roaring
               lions
            
             .
             He
             must
             not
             be
             of
             their
             mindes
             ,
             but
             like
             Aristides
             of
             Athens
             ,
             who
             was
             so
             careful
             of
             the
             Common-wealth
             ,
             that
             he
             used
             to
             wish
             ,
             
               that
               either
               his
               house
            
             
             
               were
               the
               Common-wealth
               ,
               or
               the
               Common-wealth
               his
               houshold
               .
            
             So
             was
             it
             with
             Joshua
             ,
             his
             care
             was
             ,
             in
             the
             first
             place
             to
             divide
             portions
             for
             the
             Tribes
             ,
             and
             afterwards
             had
             his
             
             own
             portion
             .
             Not
             like
             some
             Rulers
             ,
             that
             choose
             first
             ,
             and
             serve
             others
             last
             .
             And
             Nehemiah
             (
             though
             he
             had
             an
             hundred
             and
             fifty
             at
             his
             table
             ,
             and
             that
             the
             precedent
             governours
             
             had
             taken
             much
             money
             from
             the
             people
             ,
             yet
             )
             did
             not
             take
             so
             much
             as
             he
             might
             for
             the
             space
             of
             twelve
             years
             together
             .
          
           
             Now
             this
             provision
             must
             begin
             with
             care
             for
             the
             soul
             ;
             as
             Jehoshaphat
             did
             ,
             who
             
             sent
             the
             Levires
             thorowout
             the
             kingdom
             ,
             with
             the
             book
             of
             the
             Law
             to
             teach
             the
             people
             ;
             and
             to
             this
             end
             ,
             that
             there
             may
             be
             a
             perpetual
             supply
             of
             this
             food
             ,
             there
             must
             be
             a
             Naioth
             in
             Ramah
             ,
             persons
             educated
             ,
             as
             in
             Bethel
             ,
             in
             Mizpeh
             ,
             the
             schools
             for
             the
             Prophets
             ,
             and
             children
             of
             the
             Prophets
             ,
             from
             whence
             Teachers
             are
             to
             grow
             up
             one
             under
             other
             .
          
           
             2.
             
             The
             next
             care
             must
             be
             for
             the
             
               body
               .
               Pharaoh
            
             laid
             up
             corn
             against
             a
             time
             of
             dearth
             .
             
             And
             not
             onely
             so
             ,
             but
             he
             must
             send
             ships
             for
             forreign
             commodities
             ,
             as
             Solomon
             did
             .
             To
             prevent
             and
             end
             injuries
             and
             contentions
             at
             home
             ,
             Judges
             must
             be
             appointed
             ,
             after
             Jehosaphats
             example
             .
          
           
             Lastly
             ,
             
               to
               preserve
               them
               from
               forreign
               invasions
               ,
            
             he
             must
             (
             with
             the
             same
             King
             )
             
             set
             garrisons
             in
             his
             own
             cities
             ,
             and
             have
             captains
             and
             souldiers
             ,
             as
             he
             had
             in
             some
             cities
             of
             Ephraim
             taken
             by
             his
             father
             .
          
           
             1.
             
             The
             first
             duty
             of
             the
             people
             ,
             answering
             to
             these
             is
             ,
             as
             the
             Wise
             man
             counselleth
             ,
             
             1.
             
             
               Fear
               God
               and
               the
               King.
            
             2.
             
             
               Not
               to
               meddle
               with
               those
               that
               are
               given
               to
               change
               ,
            
             that
             is
             ,
             with
             
               rebels
               and
               seditious
               persons
            
             ,
             who
             would
             change
             Laws
             ,
             Religion
             ,
             and
             Government
             .
             There
             are
             divers
             shires
             and
             corporations
             in
             the
             kingdom
             ,
             and
             every
             of
             them
             have
             their
             several
             Magistrates
             ,
             and
             〈◊〉
             over
             them
             ,
             but
             they
             are
             all
             under
             one
             Prince
             ;
             like
             as
             the
             Kings
             of
             the
             earth
             ,
             are
             as
             so
             many
             justices
             of
             peace
             in
             several
             kingdoms
             ,
             all
             constituted
             by
             one
             God
             ,
             who
             is
             over
             all
             .
             Now
             if
             any
             of
             these
             subordinate
             Magistrates
             rebell
             against
             their
             Prince
             ,
             he
             is
             a
             Rebel
             both
             to
             the
             Prince
             ,
             and
             to
             God
             ,
             and
             so
             are
             all
             that
             hearken
             to
             him
             ,
             or
             joyn
             with
             him
             .
             Therefore
             as
             we
             must
             not
             obey
             Kings
             against
             God
             ,
             so
             must
             we
             not
             obey
             any
             inferiour
             Magistrate
             against
             
             kings
             :
             
               ut
               omnia
               cooperentur
               in
               bonum
               ,
               that
               all
               things
               may
               work
               together
               for
               good
               ,
            
             as
             the
             Apostle
             speaks
             .
          
           
             2.
             
             In
             regard
             of
             their
             care
             over
             us
             ,
             we
             are
             to
             follow
             Christs
             example
             in
             obedience
             .
             and
             to
             know
             ,
             that
             we
             are
             according
             to
             the
             right
             sence
             of
             his
             words
             ,
             not
             dare
             ,
             but
             
             
               reddere
               〈◊〉
               ,
               quae
               sunt
               Caesaris
               ;
               to
               render
            
             (
             not
             to
             give
             )
             
               to
               render
               his
               due
            
             ;
             for
             we
             know
             ,
             it
             is
             the
             rule
             of
             Justice
             ,
             
               〈◊〉
               reddendum
               quod
               suum
               est
               ,
               to
               render
               every
               one
               his
               own
               .
            
             We
             have
             〈◊〉
             of
             theirs
             in
             〈◊〉
             hands
             ,
             and
             
               〈◊〉
               
               illicita
               〈◊〉
               ,
               dummodo
               quae
               sunt
               requirit
               ,
            
             it
             is
             no
             unjust
             demand
             in
             any
             man
             when
             he
             requires
             but
             his
             own
             .
             As
             in
             regard
             that
             he
             secures
             out
             tillage
             he
             must
             
             have
             tribute
             ,
             out
             of
             our
             lands
             :
             for
             keeping
             the
             seas
             peaceable
             ,
             he
             〈◊〉
             to
             have
             
               vectigal
               ,
               custome
            
             ;
             and
             in
             time
             of
             necessity
             and
             wars
             ,
             he
             must
             have
             subsidies
             .
             Besides
             that
             which
             Nehemiah
             calls
             the
             governours
             bread
             ,
             〈◊〉
             .
             
          
           
             3.
             
             The
             third
             duty
             of
             the
             Prince
             is
             in
             cases
             of
             appeale
             called
             
               Canon
               Regis
            
             ,
             or
             Regni
             ,
             to
             do
             justice
             to
             all
             .
             
               It
               is
               justice
               that
               establisheth
               the
               Throne
               .
            
             Saint
             〈◊〉
             saith
             ,
             
             
               just
               〈◊〉
               Regis
               pax
               est
               〈◊〉
               ,
               tutamen
               〈◊〉
               &c.
               
               The
               justice
               of
               a
               King
               is
               the
               peace
               of
               the
               people
               ,
               and
               〈◊〉
               of
               the
               kingdom
               .
            
             And
             Saint
             
               〈◊〉
               sine
               justitia
               magna
               〈◊〉
               nibil
               aliud
               sunt
               quammagna
               〈◊〉
               ,
               without
               justice
               great
               kingdoms
               are
               nothing
               els
               but
               great
               dens
               of
               theeves
               .
            
          
           
             And
             in
             the
             administration
             of
             justice
             he
             must
             be
             careful
             ,
             
               ut
               osejus
               non
               〈◊〉
            
             
             
               in
               〈◊〉
            
             ,
             that
             his
             mouth
             transgresse
             not
             in
             judgement
             :
             and
             in
             so
             doing
             his
             kingdome
             
             shall
             be
             exalted
             ,
             and
             the
             rather
             if
             in
             his
             time
             he
             take
             care
             .
             1.
             
             That
             the
             righteous
             
             flourish
             ,
             if
             good
             men
             be
             encouraged
             .
             2.
             
             And
             that
             the
             evill
             be
             scattered
             ,
             
             that
             the
             innocent
             be
             not
             oppressed
             or
             kept
             under
             ,
             〈◊〉
             that
             the
             wicked
             have
             
             their
             desert
             his
             eye
             must
             not
             spare
             them
             ,
             The
             drosse
             must
             be
             taken
             away
             
             from
             the
             silver
             .
             Take
             away
             the
             wicked
             ,
             and
             the
             kings
             throne
             shall
             be
             established
             
             in
             justice
             .
          
           
             The
             peoples
             duty
             in
             regard
             of
             this
             Justice
             ,
             is
             to
             feare
             him
             ;
             we
             must
             fear
             him
             if
             we
             
             do
             evill
             ,
             for
             he
             beareth
             not
             the
             sword
             in
             vain
             ,
             for
             he
             is
             the
             minister
             of
             God
             ,
             a
             revenger
             ,
             
             to
             execute
             wrath
             upon
             him
             that
             doth
             evil
             ,
             as
             the
             Apostle
             tells
             us
             .
             If
             we
             
             do
             well
             ,
             fear
             not
             with
             a
             servile
             ,
             but
             a
             filial
             feare
             ,
             for
             ruler
             ;
             are
             not
             a
             terrour
             
             to
             good
             works
             ,
             but
             to
             the
             evill
             ;
             to
             whom
             the
             Kings
             wrath
             is
             as
             the
             roaring
             of
             a
             lion
             .
             Prov.
             20.
             2.
             
             Wilt
             thou
             then
             not
             be
             afraid
             of
             the
             power
             ,
             do
             that
             
             which
             is
             good
             .
          
           
             4.
             
             The
             fourth
             and
             last
             duty
             of
             Kings
             ,
             which
             procureth
             both
             fear
             and
             honour
             is
             ,
             their
             humble
             and
             meek
             behaviour
             in
             government
             ,
             and
             using
             their
             power
             .
             Not
             bragging
             of
             their
             power
             as
             Saul
             .
             Cannot
             I
             give
             to
             every
             of
             you
             fields
             and
             vineyards
             ,
             and
             make
             you
             captains
             &c.
             
             Nor
             〈◊〉
             of
             their
             power
             as
             Pilate
             to
             Christ
             ;
             knowest
             thou
             
             not
             that
             I
             have
             power
             to
             crucifie
             thee
             ,
             or
             to
             release
             thee
             ?
             this
             comes
             to
             passe
             
             because
             they
             cannot
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             digest
             that
             great
             happinesse
             they
             have
             ,
             but
             forget
             that
             rule
             of
             the
             Apostle
             ,
             that
             all
             is
             given
             them
             for
             edification
             ,
             not
             for
             destruction
             :
             no
             man
             hath
             received
             power
             to
             do
             hurt
             ,
             but
             onely
             to
             do
             good
             .
             Haman
             
             could
             not
             digest
             the
             power
             he
             had
             ,
             but
             all
             the
             〈◊〉
             must
             know
             of
             it
             .
             Saint
             
             〈◊〉
             gives
             a
             good
             rule
             to
             magistrates
             .
             
               Talis
               debet
               esse
               〈◊〉
               〈◊〉
               ut
               is
               qui
               praeest
               ,
               ease
               circa
               subditos
               〈◊〉
               〈◊〉
               ,
               quatenus
               〈◊〉
               timeri
               aebeat
               &
               iratus
               amari
               ,
               〈◊〉
               eum
               nec
               nimia
               lenitas
               vilem
               reddat
               ,
               〈◊〉
               〈◊〉
               severitas
               odiosum
               .
            
             
             Such
             should
             be
             the
             moderation
             in
             government
             ,
             that
             he
             which
             ruleth
             should
             stand
             in
             such
             termes
             with
             his
             subjects
             ,
             as
             that
             they
             may
             feare
             him
             when
             he
             is
             well
             pleased
             ,
             and
             love
             him
             when
             he
             is
             angry
             :
             that
             neither
             too
             much
             lenity
             make
             him
             contemptible
             ,
             nor
             too
             much
             severity
             bring
             him
             into
             hatred
             .
             
          
           
             The
             Heathen
             man
             makes
             this
             distinction
             between
             a
             Tyrant
             and
             a
             good
             King.
             The
             good
             king
             will
             say
             ,
             I
             am
             to
             do
             this
             ,
             I
             pray
             pardon
             me
             ,
             it
             is
             my
             duty
             .
             The
             Tyrant
             saith
             ,
             I
             may
             and
             will
             do
             it
             .
             Therfore
             his
             counsel
             is
             ,
             that
             though
             they
             may
             do
             it
             all
             〈◊〉
             ,
             yet
             it
             will
             be
             prudence
             in
             them
             ,
             to
             take
             others
             along
             with
             them
             ,
             that
             thereby
             their
             authority
             may
             be
             the
             lesse
             envied
             ,
             and
             that
             they
             do
             sometimes
             depart
             from
             their
             right
             ,
             and
             not
             urge
             alwayes
             
               〈◊〉
               jus
            
             .
             For
             as
             the
             Preacher
             saith
             ,
             better
             is
             a
             poor
             wise
             child
             ,
             then
             an
             old
             foolish
             king
             ,
             that
             will
             take
             no
             counsel
             .
             Naaman
             took
             his
             servants
             counsel
             .
             2.
             
             King.
             5.
             14.
             
          
           
             The
             conclusion
             of
             both
             is
             
               panciora
               licent
               ei
               ,
               quam
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               〈◊〉
               ,
            
             He
             should
             take
             the
             least
             liberty
             of
             all
             other
             ,
             who
             hath
             liberty
             to
             do
             what
             he
             lift
             .
             Thus
             he
             ought
             to
             think
             ,
             and
             thus
             to
             think
             is
             a
             great
             part
             of
             that
             humility
             and
             meeknes
             ,
             which
             ought
             to
             be
             in
             Princes
             :
             otherwise
             as
             the
             heathen
             saith
             ,
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             fear
             ,
             may
             bring
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             flattery
             ,
             but
             never
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             hearty
             good
             will
             to
             him
             .
          
           
             1.
             
             The
             duties
             to
             answer
             this
             is
             ,
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             not
             to
             fear
             him
             so
             much
             ,
             as
             to
             be
             afraid
             of
             him
             ,
             lest
             any
             hurt
             should
             come
             unto
             him
             .
             The
             〈◊〉
             
             
             
             
             
             〈◊〉
             not
             let
             David
             adventure
             himself
             in
             a
             dangerous
             war
             against
             his
             rebellious
             son
             ,
             
             and
             their
             reason
             was
             ,
             
               thou
               art
               worth
            
             10000
             
               of
               us
               .
               So
            
             again
             in
             the
             war
             with
             the
             Philistimes
             ,
             they
             sweare
             
               Thou
               shalt
               no
               more
               go
               out
               with
               us
               ,
            
             and
             why
             ?
             they
             esteemed
             him
             as
             the
             light
             of
             the
             kingdom
             ,
             and
             say
             ,
             that
             thou
             quench
             not
             the
             light
             of
             Israel
             :
             if
             he
             should
             miscarry
             ,
             they
             accounted
             themselves
             to
             be
             but
             
             in
             darknes
             .
          
           
             2.
             
             Another
             part
             of
             their
             duty
             is
             ,
             to
             beare
             with
             their
             Princes
             infirmities
             ;
             if
             they
             fail
             at
             any
             time
             ,
             to
             cover
             their
             failings
             ,
             and
             to
             bury
             them
             in
             silence
             :
             the
             contrary
             to
             this
             is
             ,
             when
             men
             blaze
             abroad
             the
             faults
             of
             their
             governours
             ,
             and
             speak
             evil
             of
             them
             ,
             a
             thing
             severely
             forbidden
             in
             scripture
             ,
             which
             counts
             it
             a
             kinde
             of
             blasphemy
             to
             speak
             evil
             of
             those
             who
             are
             in
             Gods
             place
             .
             They
             have
             blasphemed
             thee
             ,
             and
             standered
             the
             footsteps
             of
             thine
             annoynted
             ,
             saith
             the
             Psalmist
             .
             
               Thou
               shalt
               not
            
             
             
               revile
               the
               Gods
               ,
               nor
               curse
               the
               ruler
               of
               thy
               people
               ,
            
             saith
             God.
             And
             Saint
             Peter
             notes
             it
             as
             a
             high
             degree
             of
             wickednes
             ,
             in
             the
             sectaries
             and
             〈◊〉
             professors
             of
             his
             time
             ,
             that
             they
             despised
             government
             ,
             presumptuous
             they
             were
             ,
             self-willed
             ,
             and
             
             were
             not
             afraid
             to
             speak
             evil
             of
             dignities
             &c.
             
             And
             the
             preacher
             goeth
             home
             ,
             
             forbidding
             even
             to
             wish
             evil
             to
             the
             King
             ,
             though
             it
             be
             in
             thy
             thought
             ,
             much
             〈◊〉
             openly
             .
          
           
             It
             is
             true
             ,
             Elias
             ,
             when
             Ahab
             became
             a
             troubler
             of
             Israel
             by
             permitting
             Jezabel
             to
             murder
             Gods
             prophets
             ,
             and
             set
             up
             the
             worship
             of
             Baal
             ,
             told
             him
             from
             God
             ,
             that
             he
             was
             the
             troubler
             of
             Israel
             ;
             and
             thereupon
             this
             extraordinary
             prophet
             convinced
             the
             kings
             errour
             ,
             put
             to
             death
             the
             〈◊〉
             prophets
             ,
             and
             left
             Ahab
             to
             Gods
             judgements
             ,
             if
             he
             amended
             not
             ;
             this
             he
             did
             by
             〈◊〉
             and
             immediate
             commission
             from
             God
             ,
             which
             others
             cannot
             follow
             ,
             unlesse
             they
             have
             the
             like
             warrant
             .
          
           
             Now
             for
             under
             officers
             ,
             what
             their
             duties
             are
             .
             The
             duties
             of
             under
             officers
             are
             .
          
           
             1.
             
             They
             must
             be
             men
             of
             courage
             ,
             able
             men
             ,
             not
             drawn
             by
             favour
             or
             power
             of
             
             great
             men
             .
             They
             must
             not
             be
             drawn
             aside
             by
             fear
             ,
             or
             favour
             of
             any
             .
             Now
             how
             
             may
             that
             be
             ?
             if
             they
             fear
             God.
             This
             takes
             away
             all
             vain
             fear
             of
             men
             ,
             and
             corrupt
             affection
             ,
             and
             makes
             them
             constant
             in
             their
             way
             .
             2.
             
             They
             must
             be
             true
             and
             just
             ,
             not
             wresting
             judgment
             for
             〈◊〉
             .
             3.
             
             They
             must
             be
             wise
             ,
             having
             not
             ,
             onely
             prudentiam
             ,
             
             in
             general
             ,
             but
             prudence
             to
             know
             how
             to
             apply
             general
             rules
             to
             particular
             cases
             ,
             and
             when
             to
             use
             equity
             and
             moderation
             .
             Where
             this
             is
             not
             but
             fooles
             are
             
             preferred
             to
             bear
             rule
             ,
             it
             is
             as
             Solomon
             saith
             ,
             as
             if
             one
             should
             guild
             a
             potsherd
             ,
             or
             as
             
             if
             a
             precious
             stone
             should
             be
             buried
             in
             a
             heap
             of
             stones
             .
             Where
             this
             prudence
             is
             wanting
             ,
             power
             is
             like
             a
             sword
             in
             a
             mad
             mans
             hand
             ,
             he
             is
             like
             a
             fool
             ,
             that
             if
             he
             have
             a
             pellet
             in
             his
             crosse
             bow
             ,
             cries
             ,
             have
             at
             you
             ;
             and
             so
             lets
             it
             fly
             at
             any
             without
             distinction
             .
             If
             this
             be
             not
             fit
             in
             kings
             ,
             much
             lesse
             in
             those
             which
             are
             subordinate
             to
             him
             .
             And
             that
             these
             qualities
             are
             in
             him
             must
             be
             known
             to
             the
             tribes
             ,
             to
             those
             he
             lives
             amongst
             .
             
          
           
             1.
             
             If
             he
             be
             not
             couragious
             ,
             he
             will
             be
             scared
             with
             
               si
               non
               facias
               ,
               non
               es
               〈◊〉
               Caesaris
               ,
            
             and
             so
             he
             will
             be
             an
             accepter
             of
             persons
             .
             So
             2.
             if
             he
             be
             not
             just
             ,
             he
             will
             accept
             
             
             a
             gift
             ,
             It
             was
             the
             fault
             of
             Foelix
             .
             In
             the
             first
             case
             ,
             
               he
               that
               respects
               persons
               will
               transgresse
            
             
             
               for
               a
               piece
               of
               bread
            
             .
             In
             the
             latter
             ,
             
               he
               that
               receiveth
               gifts
               ,
               overthroweth
               a
               kingdom
               .
            
             
             And
             thirdly
             if
             he
             want
             understanding
             ,
             every
             one
             will
             despise
             him
             ,
             and
             his
             authority
             will
             be
             contemptible
             :
             therefore
             he
             must
             have
             all
             these
             qualities
             ,
             that
             so
             he
             may
             
               judicare
               justitiam
            
             ,
             and
             that
             justissime
             ,
             give
             judgement
             &
             that
             most
             justly
             .
             He
             must
             not
             pervert
             the
             law
             ,
             thereby
             to
             colour
             his
             oppressions
             ,
             like
             those
             the
             Pialmist
             speaks
             of
             ,
             who
             sit
             in
             the
             chaire
             of
             wickednes
             ,
             and
             frame
             misch
             〈◊〉
             by
             a
             law
             .
             If
             he
             be
             such
             a
             one
             like
             the
             unjust
             steward
             that
             wastd
             his
             masters
             goods
             ,
             if
             he
             abuse
             his
             princes
             
             authority
             ,
             who
             hath
             intrusted
             him
             ,
             he
             ought
             upon
             complaint
             to
             be
             put
             out
             of
             his
             stewardship
             ,
             and
             that
             by
             him
             that
             put
             him
             in
             ,
             that
             so
             more
             fit
             may
             be
             in
             his
             place
             .
          
        
         
           
           
             CHAP.
             IX
             .
          
           
             
               Of
               fathers
               by
               excellency
               of
               gifts
               .
               The
               honour
               due
               to
               them
               ,
               is
               not
               
                 debitum
                 justitiae
              
               ,
               as
               the
               former
               ,
               but
               
                 debitum
                 honestatis
              
               .
               1.
               
               Of
               those
               that
               excel
               in
               gifts
               of
               the
               minde
               .
               The
               honour
               due
               to
               them
               .
               1.
               
               To
               acknowledge
               their
               gifts
               .
               Not
               to
               〈◊〉
               or
               deny
               them
               .
               Nor
               to
               extenuate
               them
               .
               Nor
               undervalue
               them
               :
               Nor
               tax
               them
               with
               want
               of
               other
               gifts
               .
               The
               duty
               of
               the
               person
               gifted
               .
               2.
               
               To
               prefer
               such
               before
               others
               ,
               to
               choose
               them
               for
               their
               gifts
               .
               Reasons
               against
               choice
               of
               ungifted
               persons
               .
               The
               duty
               of
               the
               person
               chosen
               &c.
               2.
               
               Of
               excellency
               of
               the
               body
               by
               old
               age
               ,
               and
               the
               honour
               due
               to
               the
               aged
               .
               3.
               
               Of
               excellency
               by
               outward
               gifts
               ,
               as
               riches
               ,
               Nobility
               &c.
               
               Reasons
               for
               honouring
               such
               .
               How
               they
               must
               be
               honoured
               .
               Fourthly
               ,
               excellency
               by
               benefits
               conferred
               .
               Benefactors
               are
               fathers
               .
               Rules
               for
               conferring
               of
               benefits
               .
               The
               duties
               of
               the
               receiver
               .
            
          
           
             VVE
             said
             at
             the
             beginning
             ,
             in
             the
             explication
             of
             this
             precept
             ,
             That
             those
             duties
             which
             belong
             to
             any
             ,
             
               propter
               rationem
               〈◊〉
               excellentiae
            
             ,
             by
             reason
             of
             any
             special
             excellency
             ,
             may
             be
             referred
             hither
             ;
             and
             we
             did
             distinguish
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             excellency
             of
             the
             person
             ,
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             power
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             principality
             and
             government
             ,
             for
             the
             former
             may
             be
             without
             the
             other
             two
             :
             there
             may
             be
             excellency
             of
             gifts
             in
             some
             ,
             who
             yet
             have
             no
             authority
             nor
             power
             conferred
             upon
             them
             ,
             nor
             are
             put
             into
             any
             place
             of
             government
             ,
             and
             in
             some
             they
             do
             all
             concur
             ,
             as
             in
             good
             princes
             and
             governours
             .
             Now
             where
             there
             is
             the
             first
             ,
             viz
             excellency
             of
             gifts
             ,
             though
             they
             have
             not
             power
             or
             principality
             ,
             there
             is
             an
             honour
             due
             to
             such
             ,
             by
             vertue
             of
             this
             commandment
             ;
             for
             honour
             is
             nothing
             else
             but
             
               testimonium
               excellentie
            
             ,
             a
             testimonie
             of
             that
             excellencie
             which
             is
             in
             another
             ,
             and
             therefore
             such
             ought
             to
             be
             honoured
             ,
             though
             they
             want
             the
             other
             two
             .
          
           
             Dignitas
             sometimes
             signifies
             a
             state
             of
             dignity
             and
             honour
             ,
             and
             sometimes
             onely
             the
             merit
             or
             worth
             of
             the
             person
             ,
             whereby
             he
             deserves
             honour
             and
             dignity
             ,
             though
             he
             have
             it
             not
             .
             Of
             the
             former
             we
             have
             hitherto
             spoken
             ,
             and
             the
             honour
             due
             to
             persons
             so
             dignified
             ;
             of
             the
             honour
             due
             to
             such
             ,
             as
             have
             onely
             the
             latter
             ,
             we
             are
             now
             to
             speak
             .
             And
             according
             to
             this
             two
             fold
             consideration
             of
             dignity
             ,
             there
             are
             two
             degrees
             of
             debitnm
             ,
             duty
             to
             be
             performed
             ,
             which
             the
             Casuists
             and
             schools
             call
             1.
             
               debitum
               legis
            
             ,
             and
             2.
             
               debitum
               〈◊〉
            
             .
          
           
             1.
             
             A
             legal
             duty
             ,
             or
             that
             which
             is
             required
             by
             law
             ,
             which
             cannot
             be
             denied
             to
             the
             party
             without
             injustice
             ,
             and
             to
             which
             a
             man
             may
             be
             forced
             :
             such
             is
             the
             duty
             owing
             to
             parents
             ,
             Masters
             ,
             Tutours
             ,
             Ministers
             ,
             Princes
             and
             Magistrates
             ,
             of
             which
             hitherto
             .
          
           
             2.
             
             The
             other
             is
             due
             in
             honesty
             ,
             and
             though
             there
             be
             no
             compulsion
             ,
             to
             perform
             it
             ,
             yet
             if
             we
             would
             be
             such
             as
             we
             ought
             before
             God
             ,
             this
             duty
             must
             not
             be
             neglected
             :
             such
             is
             the
             duty
             of
             honour
             which
             we
             owe
             to
             all
             men
             for
             their
             gifts
             ,
             of
             the
             minde
             ,
             body
             ,
             or
             fortune
             &c.
             
          
           
             This
             being
             premised
             ,
             we
             come
             to
             those
             that
             have
             excellency
             separated
             from
             dignity
             ,
             who
             yet
             in
             regard
             of
             their
             excellency
             are
             to
             be
             honoured
             .
             And
             here
             according
             to
             the
             threefold
             good
             ,
             there
             is
             a
             threefold
             excellency
             .
          
           
             
               1.
               
               Of
               Minde
               ,
               as
               knowledge
               &c.
               which
               they
               call
               
                 excellentiam
                 doni
                 ,
                 excellency
                 of
                 gifts
                 .
              
            
             
               2.
               
               Of
               the
               body
               ,
               as
               old
               age
               .
            
             
               3.
               
               Of
               fortune
               or
               outward
               estate
               ,
               as
               Nobility
               ,
               riches
               &c.
               
            
             
               4.
               
               To
               which
               we
               may
               adde
               ,
               the
               applying
               of
               any
               of
               these
               to
               others
               for
               their
               benefit
               ,
               whereby
               men
               are
               said
               benefacere
               ,
               to
               do
               good
               ,
               or
               become
               benefactors
               .
               As
               when
               by
               the
               gifts
               of
               the
               minde
               ,
               from
               those
               that
               are
               gifted
               ,
               or
               from
               rich
               men
               ,
               by
               their
               estate
               ,
               or
               aged
               men
               by
               rules
               of
               experience
               ,
               we
               receive
               good
               ,
               they
               become
               then
               benefactors
               to
               us
               ,
               and
               so
               an
               honour
               is
               due
               to
               them
               from
               us
               ,
               
                 co
                 nomine
              
               ,
               for
               that
               cause
               .
            
          
           
             1.
             
             For
             the
             gifts
             of
             the
             minde
             .
             They
             are
             called
             fathers
             ,
             who
             excelled
             others
             
             in
             any
             such
             kinde
             of
             excellency
             .
             Thus
             are
             they
             called
             fathers
             in
             scripture
             ,
             that
             have
             
             the
             gift
             of
             invention
             of
             arts
             :
             as
             Jubal
             who
             invented
             musick
             .
             So
             likewise
             Joseph
             
             was
             called
             Pharoahs
             father
             ,
             for
             his
             wisdom
             ,
             and
             policy
             ,
             and
             art
             in
             governing
             Egypt
             .
             
             And
             such
             gifts
             as
             these
             are
             called
             by
             the
             Schoolemen
             
               Gratiae
               gratis
               datae
               ,
               graces
               given
               freely
               by
               the
               spirit
               of
               God.
            
             And
             upon
             whom
             these
             〈◊〉
             are
             bestowed
             ,
             they
             are
             to
             be
             reverenced
             and
             honoured
             ,
             in
             respect
             of
             the
             giver
             ,
             and
             the
             end
             for
             which
             he
             gives
             them
             ,
             which
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             profit
             of
             the
             whole
             body
             .
             And
             though
             these
             gifts
             be
             in
             some
             that
             want
             the
             true
             love
             of
             God
             ,
             (
             which
             is
             that
             
               gratia
               gratum
               faciens
            
             ,
             the
             grace
             which
             makes
             a
             man
             accepted
             of
             God
             as
             a
             son
             )
             and
             that
             the
             most
             able
             and
             sufficient
             men
             be
             not
             allwayes
             the
             most
             religious
             ,
             yet
             there
             may
             be
             use
             made
             of
             his
             gifts
             ,
             and
             his
             
               〈◊〉
               ,
               endowments
            
             must
             have
             honour
             ;
             for
             
               vaspropter
               donum
            
             ,
             the
             very
             vessel
             for
             the
             gift
             must
             have
             respect
             .
          
           
             1.
             
             The
             reverence
             to
             any
             such
             is
             :
             first
             freely
             to
             acknowledge
             that
             to
             be
             in
             him
             ,
             which
             he
             hath
             ,
             and
             commend
             it
             ,
             and
             praise
             God
             for
             bestowing
             it
             on
             him
             ,
             as
             if
             he
             had
             imparted
             it
             to
             our selves
             ,
             and
             pray
             that
             God
             would
             increase
             it
             in
             him
             ,
             and
             make
             it
             become
             profitable
             to
             others
             .
             Not
             to
             think
             it
             a
             derogation
             to
             our selves
             to
             honour
             him
             that
             hath
             it
             ,
             not
             to
             be
             of
             their
             minde
             that
             say
             ,
             
               Qui
               auget
               〈◊〉
               famam
               ,
               detrahit
               suae
               ,
            
             that
             he
             which
             honoureth
             another
             ,
             detracts
             from
             his
             own
             worth
             .
             It
             was
             not
             Ezechiels
             opinion
             in
             commending
             Daniel
             for
             his
             wisdom
             ,
             as
             in
             that
             speech
             ,
             
               Art
               thou
               wiser
               then
               Daniel
            
             ?
             nor
             of
             Saint
             Peter
             ,
             that
             commended
             
             Saint
             Pauls
             Epistles
             ,
             and
             acknowledgeth
             a
             great
             measure
             of
             high
             and
             abstruse
             
             wisdom
             to
             be
             in
             him
             ;
             especially
             considering
             that
             Saint
             Paul
             had
             reproved
             him
             
             to
             his
             face
             .
             Nor
             of
             Saint
             Paul
             concerning
             the
             other
             Apostles
             ,
             when
             speaking
             of
             
               James
               ,
               John
            
             ,
             and
             Peter
             ,
             he
             calls
             them
             pillars
             of
             the
             Church
             .
             Nor
             of
             Saint
             
               John
               Baptist
            
             in
             the
             commendation
             of
             Christ
             ,
             
               not
               worthy
               to
               loose
               the
               latchet
               of
               his
               shoes
               .
            
             
             And
             this
             is
             to
             be
             done
             not
             onely
             to
             good
             men
             ,
             but
             to
             evil
             also
             .
             Gedeon
             setteth
             out
             the
             deed
             of
             the
             Ephraimits
             ,
             acknowledging
             his
             own
             insufficiency
             ,
             in
             respect
             of
             their
             great
             atchievemeuts
             .
             And
             as
             in
             outward
             gifts
             ,
             so
             in
             inward
             .
             Achitophel
             
             is
             highly
             extolled
             for
             his
             wisdom
             by
             David
             ,
             though
             he
             proved
             his
             enemie
             ,
             
             yet
             David
             accounted
             him
             as
             an
             Oracle
             of
             God.
             And
             this
             is
             the
             first
             kinde
             of
             reverence
             due
             to
             them
             .
          
           
             The
             contrary
             to
             this
             is
             .
             1.
             
             When
             we
             stand
             affected
             as
             Saul
             who
             (
             being
             vexed
             with
             with
             an
             evil
             spirit
             )
             was
             much
             moved
             that
             Davids
             10000.
             
             should
             be
             preferred
             before
             his
             1000.
             2.
             
             Secondly
             ,
             as
             some
             deny
             ,
             so
             others
             extenuate
             the
             gift
             that
             is
             in
             another
             .
             The
             manner
             is
             to
             say
             ,
             it
             is
             〈◊〉
             ,
             he
             hath
             such
             a
             gift
             ,
             but
             it
             is
             not
             so
             much
             as
             the
             world
             conceives
             it
             to
             be
             .
             As
             the
             devil
             said
             of
             Job
             ,
             He
             is
             righteous
             indeed
             ,
             but
             not
             as
             he
             ought
             ,
             he
             serves
             God
             ,
             but
             it
             is
             for
             a
             reward
             ,
             
             not
             freely
             out
             of
             love
             .
          
           
             3.
             
             When
             men
             can
             neither
             deny
             the
             gift
             ,
             nor
             extenuate
             it
             ,
             for
             the
             measure
             wherein
             it
             is
             :
             then
             they
             will
             under
             value
             the
             gift
             it self
             ,
             and
             vilifie
             it
             ,
             saying
             ,
             it
             is
             but
             a
             meane
             gift
             ,
             little
             profit
             comes
             by
             it
             ,
             either
             to
             the
             Church
             or
             common-wealth
             .
             It
             is
             better
             to
             be
             well
             read
             &c.
             
          
           
             4.
             
             When
             the
             gift
             is
             such
             ,
             as
             it
             is
             rare
             and
             excellent
             in
             the
             view
             and
             approbation
             of
             all
             men
             ,
             that
             we
             our selves
             cannot
             but
             confesse
             as
             much
             ,
             then
             we
             either
             taxe
             and
             upbraid
             him
             with
             the
             want
             of
             other
             gifts
             ,
             or
             with
             the
             abusing
             of
             this
             ;
             or
             lastly
             ,
             we
             finde
             some
             fault
             in
             his
             life
             ;
             one
             thing
             or
             other
             stands
             in
             our
             way
             ,
             that
             we
             have
             not
             power
             to
             reverence
             it
             for
             it
             .
             We
             see
             it
             was
             so
             in
             Christs
             own
             case
             ,
             when
             he
             cast
             out
             a
             devil
             ,
             which
             one
             would
             think
             was
             a
             work
             worthy
             of
             honour
             ,
             yet
             instead
             of
             that
             the
             Pharisees
             told
             the
             people
             ,
             he
             wrought
             this
             miracle
             by
             the
             
             power
             of
             the
             devil
             And
             then
             they
             fell
             upon
             his
             breeding
             :
             what
             great
             matter
             can
             there
             be
             in
             him
             more
             then
             others
             .
             He
             is
             but
             a
             Carpenters
             son
             &c.
             and
             then
             they
             
             fell
             upon
             his
             life
             and
             conversation
             ,
             and
             sift
             and
             examine
             that
             ,
             he
             is
             a
             friend
             of
             
             publicans
             and
             sinners
             .
          
           
             Answerable
             to
             this
             ,
             there
             is
             a
             duty
             also
             required
             in
             him
             that
             hath
             the
             gift
             .
             1
             That
             he
             acknowledge
             whence
             he
             hath
             it
             ,
             and
             say
             with
             Saint
             James
             ;
             It
             is
             desuper
             
             from
             above
             .
             Saint
             Paul
             confest
             asmuch
             :
             by
             the
             grace
             of
             God
             I
             am
             that
             I
             am
             ;
             nothing
             
             grew
             naturally
             in
             him
             .
             And
             consequently
             this
             ought
             to
             teach
             him
             humility
             ,
             and
             not
             to
             be
             lifted
             up
             with
             it
             ,
             as
             the
             prophet
             speaks
             .
             This
             want
             of
             humility
             spoiles
             
             all
             graces
             whatsoever
             .
             Saint
             Gregory
             saith
             ,
             
               Qui
               sine
               humilitate
               virtutes
               congregat
               quasi
               in
               ventum
               pulverem
               portat
               .
               He
               that
               hath
               graces
               and
               〈◊〉
               without
               humility
               doth
            
             
             
             
               as
               it
               were
               carry
               dust
               in
               a
               great
               winde
               .
            
             And
             therfore
             
               S.
               Bernard
            
             said
             well
             ,
             
               Magna
               superbia
            
             ,
             
             
               &
               delictum
               maximum
               est
               ,
               datis
               uti
               tanquam
               innatis
               ,
               it
               is
               a
               great
               arrogancy
               ,
               and
            
             
             
               the
               greatest
               offence
               ,
               to
               use
               things
               given
               ,
               as
               if
               they
               had
               been
               natural
               .
            
          
           
             Now
             the
             best
             way
             to
             〈◊〉
             our
             humility
             is
             ,
             by
             acknowledging
             the
             defect
             of
             
             
             other
             gifts
             in
             us
             ,
             or
             at
             least
             by
             confessing
             that
             we
             〈◊〉
             about
             us
             a
             body
             of
             sin
             with
             
               S.
               Paul
            
             ,
             that
             so
             the
             grace
             or
             gift
             ,
             which
             God
             bestoweth
             upon
             us
             be
             not
             in
             vain
             ,
             as
             it
             is
             seen
             in
             many
             .
             For
             it
             may
             be
             in
             vain
             two
             wayes
             .
          
           
             
               1.
               
               In
               respect
               of
               the
               Church
               :
               for
               it
               is
               many
               times
               seen
               ,
               that
               there
               are
               many
               great
               and
               good
               gifts
               in
               many
               men
               without
               fruit
               .
            
             
               2.
               
               In
               regard
               of
               himself
               :
               A
               man
               may
               have
               gifts
               and
               never
               do
               good
               to
               himself
               ,
               
               neither
               in
               this
               life
               ,
               nor
               in
               the
               life
               to
               come
               ;
               he
               may
               be
               a
               
                 Preacher
                 to
                 others
                 ,
                 and
                 yet
                 be
                 a
                 probate
                 .
                 A
                 mans
                 own
                 conceit
                 ,
              
               as
               the
               Wise
               man
               speaks
               ,
               
                 may
                 tear
                 his
                 soul
                 as
                 a
                 wilde
              
               
               Bull.
               And
               ,
               as
               
                 S.
                 Chrysostome
              
               saith
               ,
               there
               are
               some
               ,
               who
               
                 fidem
                 praedicant
                 ,
                 &
                 〈◊〉
              
               
               
                 agunt
                 ;
                 pacem
                 aliis
                 dant
                 ,
                 &
                 sibi
                 non
                 habent
                 :
                 that
                 preach
                 the
                 faith
                 ,
                 and
                 their
                 actions
                 are
                 without
                 faith
                 ;
                 they
                 give
                 peace
                 to
                 others
                 ,
                 and
                 want
                 it
                 themselves
                 .
              
            
          
           
             2.
             
             The
             second
             duty
             that
             we
             owe
             to
             men
             of
             gifts
             is
             ,
             
               praeferre
               &
               praeeligere
               ,
               to
               prefer
               and
               choose
               such
               before
               others
            
             ;
             yielding
             most
             honour
             to
             them
             that
             have
             best
             
             gifts
             .
             God
             doth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               separate
               men
               by
               their
               gifts
            
             ,
             and
             wheresoever
             God
             hath
             placed
             
             his
             greatest
             gifts
             ,
             at
             him
             he
             pointeth
             (
             as
             it
             were
             )
             with
             his
             finger
             ,
             that
             we
             should
             
             give
             him
             the
             greatest
             honour
             .
             It
             is
             the
             Apostles
             counsel
             
               to
               cover
               the
               best
               gifts
               earnestly
            
             ;
             and
             why
             the
             best
             gifts
             ?
             
               that
               by
               them
               you
               may
               profit
               most
               :
            
             therefore
             by
             consequence
             ,
             
             they
             that
             by
             their
             gifts
             profit
             most
             ,
             even
             
               de
               jure
               &
               lege
               talionis
            
             ,
             should
             have
             the
             best
             place
             ,
             to
             do
             most
             good
             therein
             ;
             and
             so
             for
             mean
             gifts
             ,
             mean
             places
             .
             Learning
             
             (
             saith
             the
             Wise
             man
             )
             
               is
               to
               be
               preferred
               before
               silver
               and
               gold
               ;
               yea
               ,
               and
            
             
             
               precious
               stones
            
             .
             This
             is
             his
             order
             :
             If
             there
             were
             a
             choice
             to
             be
             made
             of
             gold
             ,
             silver
             ,
             precious
             stones
             ,
             and
             learning
             ,
             learning
             (
             saith
             the
             Wise
             man
             )
             must
             be
             chosen
             before
             the
             other
             .
          
           
             It
             is
             strange
             ,
             that
             the
             first
             point
             in
             Moral
             Phylosophy
             being
             that
             
               bonum
               est
               eligendum
               ,
               malum
               fugiendum
               ,
               good
               is
               to
               be
               chosen
               ,
               and
               evil
               avoided
            
             ;
             and
             the
             2.
             
               quod
               melius
               est
               ,
               magis
               eligendum
               ,
               of
               things
               good
               the
               best
               is
               to
               be
               chosen
               ,
            
             and
             
               e
               malis
               minimum
               ,
               the
               least
               of
               evils
               ,
            
             that
             though
             these
             be
             principles
             in
             Moral
             Philosophy
             ,
             and
             received
             grounds
             ,
             yet
             now
             they
             must
             be
             proved
             ,
             and
             when
             they
             are
             proved
             ,
             yet
             they
             are
             not
             followed
             .
          
           
             In
             the
             case
             of
             Rebellion
             ,
             a
             sort
             of
             men
             ,
             and
             they
             rebels
             ,
             met
             and
             cryed
             ,
             
               The
               counsel
            
             
             
               of
               Hushai
               is
               better
               then
               Achitophels
               ,
            
             therefore
             we
             will
             follow
             it
             .
             In
             the
             case
             of
             Idolatry
             ,
             he
             that
             will
             make
             an
             image
             will
             take
             the
             best
             wood
             ,
             the
             best
             timber
             he
             can
             
             get
             .
             Thus
             can
             the
             wicked
             do
             ,
             yet
             cannot
             we
             put
             the
             same
             in
             practise
             ,
             we
             see
             what
             is
             best
             ,
             and
             will
             not
             follow
             it
             .
          
           
             They
             that
             founded
             Churches
             and
             Colledges
             had
             this
             reason
             .
             They
             would
             not
             give
             their
             lands
             to
             their
             kinred
             ,
             lest
             they
             should
             have
             
               haeredes
               promiscuos
            
             ,
             they
             knew
             not
             whether
             their
             heir
             would
             be
             good
             or
             bad
             :
             but
             in
             Colledges
             they
             were
             assured
             they
             should
             have
             
               haeredes
               ex
               optimis
               ,
               the
               best
               heirs
               in
               the
               whole
               land
            
             ;
             this
             was
             their
             opinion
             ,
             and
             the
             ground
             of
             their
             institution
             ,
             but
             now
             it
             is
             otherwise
             .
          
           
             But
             the
             neglect
             of
             this
             choice
             
               ex
               haeredibus
               optimis
            
             ,
             (
             in
             Colledges
             )
             is
             a
             crossing
             the
             first
             institution
             ,
             and
             a
             breach
             of
             great
             trust
             ;
             for
             they
             as
             they
             left
             their
             lands
             and
             goods
             to
             so
             pious
             an
             intent
             ,
             so
             they
             made
             their
             statutes
             for
             the
             most
             part
             imperative
             ,
             and
             that
             they
             should
             be
             observed
             
               virtute
               Sacramenti
            
             :
             This
             is
             
               summe
               mandare
               sub
               virtute
               Sacramenti
            
             :
             and
             therefore
             the
             Canon
             Law
             saith
             ,
             
               Clarissime
               exponunt
               Legislatores
               ,
               se
               summe
               velle
               ,
               quod
               mandant
               virtute
               Sacramenti
            
             ;
             that
             which
             is
             enjoyned
             by
             vertue
             of
             an
             oath
             ,
             is
             most
             strictly
             required
             ,
             when
             Founders
             say
             I
             charge
             you
             by
             your
             oath
             to
             deal
             faithfully
             with
             me
             ,
             according
             to
             my
             will
             in
             observing
             these
             statutes
             ;
             and
             therefore
             it
             is
             a
             grievous
             sin
             to
             crosse
             these
             pious
             intentions
             ,
             and
             not
             
               praeponere
               meliores
            
             ,
             to
             choose
             the
             best
             first
             .
             There
             is
             an
             ill
             opinion
             ,
             that
             the
             Electors
             are
             in
             this
             case
             like
             Potters
             ,
             and
             the
             Scholars
             like
             Clay
             in
             their
             hands
             ,
             they
             may
             choose
             what
             they
             will
             out
             of
             the
             same
             Masse
             ,
             without
             any
             distinction
             in
             the
             person
             ,
             and
             make
             
               vessels
               of
               
               honour
            
             ,
             as
             they
             please
             ,
             as
             if
             election
             were
             not
             
               res
               〈◊〉
               ,
               matter
               of
               reward
               ,
            
             for
             those
             that
             deserve
             best
             ,
             but
             that
             election
             is
             
               ex
               mera
               gratia
               ,
               meerly
               out
               of
               their
               good
               will
               ,
            
             without
             any
             desert
             in
             the
             person
             chosen
             .
             But
             this
             is
             not
             Gods
             minde
             ,
             for
             he
             ,
             in
             appointing
             men
             for
             any
             office
             or
             imployment
             ,
             〈◊〉
             such
             as
             he
             hath
             fitted
             by
             gifts
             .
             The
             Prophet
             was
             
               a
               chosen
               shaft
               in
               Gods
               quiver
               .
            
             When
             Saul
             was
             rejected
             by
             God
             ,
             he
             
             chose
             a
             Neighbour
             of
             his
             ,
             (
             David
             )
             and
             why
             ?
             because
             he
             was
             better
             then
             the
             
             other
             .
             Therefore
             when
             a
             better
             is
             neglected
             ,
             and
             a
             worse
             elected
             ,
             it
             is
             not
             Gods
             ,
             but
             the
             Devils
             election
             .
          
           
             It
             was
             Jehu's
             message
             to
             the
             Rulers
             of
             〈◊〉
             ,
             to
             choose
             the
             best
             of
             Ahabs
             
             sons
             ,
             and
             〈◊〉
             him
             on
             his
             fathers
             throne
             .
             The
             Heathen
             themselves
             observed
             this
             rule
             .
             〈◊〉
             deposeth
             Vasthi
             ,
             and
             gives
             her
             royal
             estate
             
               to
               a
               better
               then
               she
            
             .
             
             And
             it
             was
             Pharaohs
             reason
             in
             preferring
             Joseph
             ,
             though
             a
             stranger
             ,
             
               because
               there
               is
            
             
             
               none
               so
               discrect
               and
               wise
               as
               thou
               art
               .
               Samuel
            
             was
             to
             choose
             a
             King
             ;
             at
             first
             he
             was
             overseen
             in
             choosing
             Eliab
             ,
             but
             when
             God
             had
             directed
             him
             not
             to
             regard
             the
             stature
             ,
             
             but
             the
             gift
             ,
             because
             God
             looks
             at
             that
             ,
             then
             he
             goes
             on
             roundly
             ;
             of
             all
             Ishai's
             children
             ,
             
               neque
               hunc
               ,
               neque
               hunc
               ,
               neque
               hos
               ,
               nor
               this
               ,
               nor
               this
               ,
               nor
               these
            
             were
             to
             be
             chosen
             ,
             till
             he
             came
             to
             David
             ,
             and
             then
             
               hic
               est
               ipse
               ,
               this
               is
               he
               .
            
          
           
             1.
             
             For
             conclusion
             of
             this
             point
             .
             If
             right
             choice
             be
             made
             ,
             there
             is
             a
             blessing
             promised
             .
             And
             if
             election
             be
             made
             of
             those
             in
             whom
             the
             Lord
             〈◊〉
             not
             ,
             there
             is
             a
             fearful
             curse
             denounced
             ,
             which
             should
             be
             a
             principal
             reason
             why
             care
             should
             be
             
             taken
             in
             elections
             .
             
          
           
             2.
             
             A
             second
             reason
             is
             ,
             that
             such
             as
             are
             irregularly
             chosen
             prove
             afterwards
             vain
             
             and
             light
             ,
             unprofitable
             ,
             
               ventres
               otiosi
               ,
               meer
               bellies
            
             ,
             fit
             for
             nothing
             .
             God
             never
             blesseth
             
             them
             that
             are
             not
             rightly
             chosen
             .
             Eli
             was
             blamed
             by
             God
             ,
             for
             not
             correcting
             Hophni
             ,
             now
             it
             is
             far
             worse
             to
             make
             a
             Hophni
             ,
             then
             not
             to
             correct
             a
             Hophni
             .
          
           
             3.
             
             It
             is
             a
             Maxime
             in
             Divinity
             ,
             
               Indignum
               promovere
               decipere
               est
               ,
               it
               is
               fraud
               and
               deceitful
               dealing
               to
               promote
               an
               unworthy
               person
               .
            
             It
             is
             a
             breach
             of
             the
             trust
             which
             the
             founder
             reposed
             in
             them
             ,
             and
             so
             they
             deceive
             the
             party
             that
             gave
             his
             estate
             to
             promote
             those
             that
             are
             worthy
             .
             They
             deceive
             the
             world
             too
             ,
             for
             they
             make
             alye
             to
             the
             world
             ,
             and
             do
             evidently
             bear
             false
             〈◊〉
             ,
             for
             they
             say
             in
             effect
             ,
             
               This
               man
               is
               fittest
            
             .
             They
             deceive
             the
             Church
             and
             kingdom
             :
             if
             any
             should
             come
             to
             a
             temporal
             Lord
             ,
             and
             commend
             to
             him
             an
             unprofitable
             servant
             ,
             promising
             one
             that
             should
             serve
             his
             turn
             ,
             this
             were
             plain
             deceit
             ;
             and
             such
             treacherie
             is
             in
             their
             dealings
             ,
             that
             place
             unprofitable
             servants
             in
             the
             service
             of
             God
             ,
             or
             the
             Common-wealth
             .
          
           
             4.
             
             By
             this
             means
             they
             do
             
               ponere
               sub
               periculo
               ,
               endanger
               the
               souls
               of
               those
               committed
               to
               them
               .
            
             For
             ,
             set
             an
             unfit
             workman
             about
             any
             thing
             ,
             and
             the
             work
             will
             be
             in
             danger
             to
             marred
             ,
             and
             this
             danger
             is
             four
             fold
             .
          
           
             1.
             
             Those
             that
             come
             in
             by
             favour
             ,
             know
             they
             are
             like
             clay
             in
             the
             hand
             of
             the
             Potter
             ,
             and
             their
             〈◊〉
             that
             bring
             them
             in
             ,
             and
             therefore
             consequently
             must
             be
             servile
             ,
             to
             do
             as
             they
             will
             have
             them
             .
             Like
             to
             the
             
               Doctores
               Bullati
               ,
               the
               Popes
               Doctors
               ,
            
             that
             must
             hold
             this
             rule
             ,
             
               Quod
               Papa
               approbat
               ,
               nemo
               potest
               improbare
               :
               what
               the
               Pope
               approves
               no
               man
               must
               gainsay
               .
            
             Such
             men
             must
             sow
             pillows
             under
             their
             Patrons
             elbows
             ,
             and
             sooth
             them
             up
             in
             their
             sins
             .
          
           
             2.
             
             The
             second
             danger
             is
             ,
             that
             they
             have
             not
             both
             the
             accusative
             cases
             ;
             onely
             the
             
               quem
               ,
               whom
               to
               〈◊〉
            
             ,
             but
             not
             the
             
               scientiam
               ,
               knowledge
               wherewith
            
             ;
             so
             all
             that
             are
             committed
             to
             them
             lose
             both
             time
             and
             expence
             .
          
           
             3.
             
             There
             can
             be
             nothing
             well
             done
             ,
             when
             the
             place
             where
             they
             are
             ,
             is
             
               ingluvies
               onocratali
            
             ,
             like
             to
             a
             maw
             ,
             where
             there
             is
             
               sordes
               &
               nutrimentum
               ,
               both
               bad
               and
               good
               
               nutriment
               :
            
             we
             know
             that
             to
             have
             one
             good
             and
             one
             bad
             joyned
             in
             an
             exercise
             ,
             it
             can
             not
             be
             well
             performed
             .
          
           
             4.
             
             Lastly
             ,
             the
             danger
             is
             ,
             in
             the
             perpetuity
             of
             an
             ill
             condition
             of
             that
             place
             where
             such
             are
             chosen
             members
             of
             a
             society
             ,
             for
             they
             cannot
             but
             take
             in
             such
             as
             they
             are
             themselves
             ,
             they
             will
             not
             for
             shame
             choose
             any
             better
             then
             themselves
             :
             and
             so
             here
             is
             a
             hazard
             of
             the
             place
             for
             ever
             .
          
           
             Now
             the
             duty
             of
             the
             elected
             in
             respect
             of
             his
             place
             is
             ,
             to
             be
             humble
             and
             to
             say
             with
             
               Saul
               ,
               〈◊〉
               not
               I
               a
               Benjamite
               of
               the
               smallest
               of
               the
               Tribes
               ,
               and
               my
               family
               the
               least
               of
            
             
             
               that
               tribe
               :
               how
               comes
               it
               that
               I
               am
               preferred
               to
               this
               place
               ,
               I
               deserve
               it
               not
               :
            
             and
             with
             
               David
               ,
               What
               am
               I
               ,
               &c.
               
            
             We
             see
             here
             is
             both
             
               appetitus
               &
               contemptus
               honoris
               ,
               a
               desire
               and
               a
            
             
             
             
               contempt
               of
               Honour
            
             .
             There
             is
             a
             laudable
             desire
             of
             honour
             ,
             when
             one
             〈◊〉
             nothing
             against
             it
             
               〈◊〉
               agendo
            
             ,
             when
             he
             commits
             not
             that
             evil
             which
             should
             bar
             him
             from
             〈◊〉
             and
             there
             is
             a
             laudable
             contempt
             ,
             when
             one
             doth
             nothing
             that
             is
             evil
             for
             attaining
             of
             it
             .
             But
             to
             prefer
             one
             because
             he
             is
             of
             kin
             ,
             or
             neer
             by
             education
             ,
             or
             a
             friend
             ,
             or
             
               spe
               lucri
               ,
               out
               of
               hope
               of
               gain
               ,
            
             or
             to
             〈◊〉
             one
             that
             is
             good
             and
             fit
             ;
             and
             that
             because
             though
             he
             be
             good
             ,
             yet
             he
             will
             not
             be
             good
             for
             our
             turn
             .
             This
             is
             to
             shoulder
             out
             the
             gifts
             which
             should
             onely
             be
             regarded
             in
             elections
             .
          
           
             2.
             
             Being
             in
             place
             ,
             he
             must
             not
             think
             he
             is
             fallen
             into
             the
             pot
             ,
             that
             he
             is
             in
             a
             place
             
             of
             rest
             ;
             but
             he
             is
             to
             use
             that
             place
             so
             ,
             that
             a
             greater
             preferment
             may
             befall
             him
             ,
             to
             the
             end
             that
             he
             may
             do
             the
             more
             good
             ,
             then
             he
             could
             do
             in
             a
             lower
             place
             .
          
           
             3.
             
             The
             third
             duty
             is
             ,
             
               utendum
               se
               praebere
               ,
               to
               offer
               himself
               that
               men
               may
               make
               use
               of
               his
               gifts
               :
            
             for
             
               〈◊〉
               accipit
               donum
               propter
               se
               ,
               no
               man
               hath
               a
               gift
               for
               his
               〈◊〉
               use
               alone
               :
            
             but
             he
             must
             say
             ,
             as
             the
             Philosopher
             to
             Antisthenes
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               I
               live
               to
               this
               end
               to
               be
               used
               by
               others
               .
            
             The
             Wise
             man
             saith
             of
             wisdom
             ,
             
               that
               she
               sends
               out
               her
               maids
               ,
            
             
             [
             the
             under
             arts
             ]
             
               and
               crieth
               her self
               to
               the
               simple
               ,
               Come
               .
            
             And
             our
             Saviour
             (
             when
             
             two
             Disciples
             asked
             him
             where
             he
             dwelt
             )
             〈◊〉
             them
             come
             and
             see
             :
             and
             they
             went
             with
             him
             home
             .
          
           
             The
             duty
             of
             the
             Inferiour
             in
             this
             is
             ,
             to
             make
             use
             of
             the
             gifts
             of
             him
             that
             hath
             more
             or
             better
             then
             himself
             .
             
               Eo
               se
               conferre
               ubi
               〈◊〉
               est
               ,
               to
               resort
               to
               the
               place
               where
               God
               is
               :
            
             and
             where
             is
             that
             ?
             The
             people
             are
             said
             to
             enquire
             of
             God
             ,
             when
             they
             enquire
             
             of
             Moses
             .
             So
             in
             another
             place
             ,
             when
             they
             enquired
             of
             the
             Prophets
             .
             There
             are
             things
             too
             hard
             for
             some
             ,
             therefore
             they
             are
             to
             be
             resolved
             by
             them
             that
             have
             better
             
             gifts
             .
             Thus
             much
             for
             the
             excellency
             of
             the
             minde
             .
          
           
             2.
             
             We
             come
             now
             to
             
               bonum
               corporis
               ,
               the
               excellency
               of
               the
               body
               .
               Old
               age
               .
               Canities
               venerabilis
               est
               ,
               gray
               hairs
               are
               to
               be
               had
               in
               reverence
               .
            
             There
             is
             an
             〈◊〉
             law
             for
             it
             .
             
             
               Thou
               shalt
               rise
               up
               before
               the
               hoary
               head
               ,
               and
               honour
               the
               face
               of
               the
               old
               man.
            
             And
             the
             Prophet
             joyneth
             ancient
             and
             honourable
             in
             one
             〈◊〉
             .
             And
             we
             may
             see
             that
             it
             was
             
             ever
             accounted
             for
             a
             blessing
             to
             that
             City
             that
             did
             enjoy
             the
             aged
             .
             The
             Prophet
             reciting
             
             the
             benefits
             that
             Jerusalem
             should
             enjoy
             at
             the
             restauration
             ,
             hath
             this
             for
             one
             .
             
               Old
               men
               and
               old
               women
               shall
               dwell
               in
               thy
               streets
               .
            
             And
             it
             made
             Job
             at
             a
             stand
             ,
             he
             knew
             
             not
             what
             to
             think
             ,
             when
             he
             saw
             the
             wicked
             grow
             old
             .
             Sure
             it
             is
             ,
             that
             among
             the
             curses
             which
             the
             man
             of
             God
             denounced
             against
             Eli
             ,
             this
             was
             one
             ,
             
               There
               shall
               not
               be
            
             
             
               〈◊〉
               man
               in
               thy
               house
            
             .
             The
             Apostle
             therefore
             willeth
             ,
             that
             Elders
             should
             be
             honoured
             
             and
             intreated
             as
             fathers
             ;
             which
             honour
             consists
             in
             several
             duties
             that
             the
             younger
             sort
             must
             perform
             towards
             them
             .
             viz.
             
          
           
             1.
             
             When
             ancient
             men
             are
             in
             place
             to
             be
             〈◊〉
             ,
             and
             lay
             their
             hands
             upon
             their
             mouth
             ,
             
             and
             give
             them
             leave
             to
             speak
             ;
             the
             reason
             is
             given
             by
             holy
             
               Job
               ,
               because
               there
               is
               Wisdom
            
             
             
               with
               the
               ancient
               ,
               and
               in
               multitude
               of
               years
               is
               understanding
               .
               Elihu
            
             being
             a
             young
             man
             ,
             
               Waited
               till
               Job
               spake
            
             :
             and
             gave
             his
             reason
             ,
             
               I
               am
               young
               and
               ye
               are
               old
               ,
               I
               was
            
             
             
               afraid
               ,
               and
               durst
               not
               shew
               my
               opinion
               ;
               I
               said
               ,
               Dayes
               should
               speak
               ,
               &c.
               
            
             The
             Philosophers
             
             
             rule
             was
             ,
             that
             when
             we
             have
             made
             our
             own
             demonstrations
             ,
             we
             must
             give
             way
             to
             indemonstrabilia
             ,
             the
             positions
             of
             old
             men
             without
             demonstration
             ,
             because
             they
             are
             grounded
             upon
             long
             experience
             .
             The
             neglect
             of
             this
             was
             the
             ruine
             of
             
             〈◊〉
             ,
             who
             regarded
             not
             the
             counsel
             of
             the
             ancients
             ,
             but
             took
             counsel
             of
             the
             young
             men
             .
          
           
             1.
             
             Answerable
             to
             this
             is
             the
             duty
             of
             the
             aged
             .
             First
             ,
             they
             are
             not
             to
             be
             
               〈◊〉
               centum
               annorum
               ,
               children
               of
               an
               〈◊〉
               years
               old
               .
               S.
               Jerome
            
             translates
             it
             
               Elementarios
               senes
            
             ,
             
             
               Old
               men
               that
               were
               to
               learn
               their
               A
               B
               C
               :
            
             as
             they
             have
             
               canum
               caput
               ,
               a
               gray
               head
               ,
            
             so
             they
             must
             have
             
               canum
               intellectum
               ,
               an
               understanding
               answerable
               .
            
             And
             therefore
             it
             is
             said
             ,
             that
             
               honourable
               age
               is
               not
               that
               Which
               standeth
               in
               length
               of
               time
               ,
               nor
               that
               is
            
             
             
               〈◊〉
               with
               number
               of
               years
               ,
               but
               wisdom
               is
               the
               gray
               hair
               unto
               men
               :
            
             and
             in
             another
             place
             ,
             
               O
               how
               comely
               a
               thing
               is
               judgement
               for
               gray
               hairs
               ,
               and
               for
               ancient
               men
               to
               know
               counsel
               .
            
             
          
           
             2.
             
             The
             second
             is
             
               assurgere
               ,
               to
               rise
               up
               before
               them
               ,
            
             in
             signe
             of
             reverence
             .
             Thou
             
             
               shalt
               rise
               up
               before
               the
               〈◊〉
               head
               ,
            
             saith
             the
             Law
             ;
             because
             they
             are
             in
             a
             〈◊〉
             manner
             the
             image
             of
             God
             ,
             who
             is
             called
             
               〈◊〉
               dierum
               ,
               the
               ancient
               of
               dayes
               ,
            
             their
             
             hoary
             head
             is
             a
             crown
             to
             them
             ,
             even
             a
             crown
             of
             glory
             ,
             as
             the
             Wise
             man
             speaks
             ,
             and
             so
             they
             have
             a
             resemblance
             of
             eternity
             .
             
               〈◊〉
               est
               vestigium
               〈◊〉
               ,
               old
               age
               is
            
             
             
               a
               print
               of
               〈◊〉
            
             .
             
          
           
           
             There
             is
             
               〈◊〉
               temporis
               ,
               &
               〈◊〉
               meriti
               ,
               an
               age
               of
               time
               ,
               and
               an
               age
               of
               merit
               ,
            
             and
             there
             are
             as
             
               S.
               Jude
            
             speaks
             ,
             
               arbores
               〈◊〉
               ,
               trees
               that
               begin
               to
               blossom
               in
               the
               end
               of
               harvest
               ,
            
             when
             〈◊〉
             fruit
             should
             be
             gathered
             :
             such
             are
             true
             representatives
             of
             an
             old
             man
             without
             understanding
             ;
             but
             yet
             ,
             though
             they
             be
             such
             ,
             they
             are
             to
             be
             honoured
             for
             their
             years
             ,
             though
             they
             be
             not
             worthy
             
               〈◊〉
               pati
               ,
               to
               receive
               this
               honour
               ,
            
             yet
             it
             is
             meet
             for
             us
             
               hoc
               agere
               ,
               to
               give
               it
               to
               them
               .
            
             They
             must
             not
             be
             such
             trees
             ,
             but
             Davids
             trees
             ,
             bringing
             more
             fruit
             in
             their
             age
             ;
             the
             older
             the
             more
             wisdom
             must
             
             appear
             in
             them
             .
          
           
             2.
             
             Answerable
             to
             this
             ,
             they
             must
             so
             live
             ,
             that
             their
             age
             may
             deserve
             honour
             .
             The
             Wise
             man
             tells
             us
             how
             this
             may
             be
             .
             The
             hoary
             head
             is
             
               a
               crown
               of
               glory
            
             :
             but
             how
             ?
             
               if
               it
               be
               found
               in
               the
               way
               of
               righteousnesse
               :
            
             and
             then
             (
             as
             he
             speaks
             in
             another
             place
             )
             
               The
               beauty
               of
               old
               men
               is
               their
               gray
               head
               .
            
             The
             Apostle
             describes
             in
             particular
             six
             qualities
             
             that
             they
             should
             be
             endued
             with
             .
             1.
             
             Sobriety
             .
             2.
             
             Gravity
             .
             3.
             
             Temperance
             .
             
             4.
             
             
               Soundnesse
               in
               faith
            
             .
             5.
             
             Charity
             .
             6.
             
             Patience
             .
             
          
           
             3.
             
             The
             third
             duty
             is
             to
             provide
             for
             their
             ease
             ,
             for
             age
             brings
             Weaknesse
             ,
             therefore
             young
             boyes
             must
             not
             sit
             ,
             and
             ancient
             men
             stand
             .
             God
             provided
             for
             the
             〈◊〉
             of
             the
             〈◊〉
             ,
             after
             they
             were
             fifty
             years
             of
             age
             ,
             they
             were
             exempted
             from
             the
             service
             of
             
             the
             Tabernacle
             ,
             and
             yet
             had
             their
             allowance
             .
             The
             Prophet
             Esay
             mentions
             it
             as
             a
             signe
             of
             great
             confusion
             ,
             and
             of
             judgement
             imminent
             ,
             
               When
               children
               shall
               presume
               against
               the
               ancient
               ,
               and
               the
               base
               against
               the
               honourable
               .
            
             If
             we
             carry
             our selves
             thus
             to
             aged
             persons
             ,
             
               sic
               fiet
               nobis
               ,
               so
               it
               shall
               be
               done
               to
               us
               ,
            
             when
             we
             come
             to
             years
             ,
             and
             
               sic
               fiet
               nostris
            
             ,
             
             
               so
               shall
               others
               do
               to
               our
               fathers
               ,
               and
               to
               our
               children
               ,
            
             when
             they
             grow
             old
             .
             Old
             age
             is
             a
             burden
             ,
             but
             young
             men
             should
             help
             to
             make
             this
             burden
             light
             to
             old
             men
             ,
             by
             giving
             them
             reverence
             ,
             which
             if
             they
             do
             they
             shall
             reap
             a
             blessing
             ,
             by
             their
             blessings
             and
             prayers
             ,
             which
             are
             in
             a
             special
             manner
             〈◊〉
             with
             God
             :
             as
             on
             the
             other
             side
             by
             neglect
             of
             this
             duty
             they
             may
             expect
             a
             curse
             from
             God
             and
             the
             aged
             ;
             for
             the
             blessings
             or
             curses
             of
             fathers
             or
             mothers
             are
             usually
             heard
             of
             God
             ,
             and
             made
             good
             upon
             obedient
             or
             disobedient
             children
             .
          
           
             3.
             
             We
             come
             now
             to
             the
             third
             kinde
             of
             excellency
             ,
             consisting
             
               in
               bonis
               fortunae
               ,
               the
               goods
               of
               fortune
               ,
            
             as
             they
             are
             called
             ;
             or
             in
             outward
             estate
             ,
             as
             in
             Nobility
             ,
             and
             Riches
             ,
             &c.
             for
             noble
             men
             ,
             and
             rich
             men
             are
             in
             Scripture
             〈◊〉
             called
             fathers
             ,
             and
             consequently
             there
             is
             an
             honour
             due
             to
             them
             .
             Nabal
             was
             rich
             ,
             and
             David
             in
             his
             message
             to
             him
             implicitly
             calls
             him
             father
             ;
             
               Give
               I
               pray
               thee
               to
               thy
               servant
               ,
               and
               to
               thy
               son
               David
               ,
               whatsoever
               cometh
               to
               thy
               hand
               :
            
             and
             Naaman
             the
             Syrian
             was
             an
             honourable
             man
             ,
             and
             his
             servants
             call
             him
             father
             ;
             
               My
               father
               ,
               if
               the
               Prophet
               had
               commanded
               thee
               a
               small
               matter
               ,
               &c.
               
            
             The
             reason
             hereof
             is
             .
          
           
             1.
             
             Because
             of
             the
             Common
             good
             ,
             that
             they
             may
             bring
             to
             the
             Common-wealth
             in
             times
             of
             peace
             and
             of
             war
             :
             
               〈◊〉
               rei-publicae
               pecunia
               ,
               money
               is
               the
               〈◊〉
               of
               a
               Common-Wealth
               ,
            
             and
             therefore
             because
             God
             hath
             blessed
             them
             above
             others
             in
             their
             〈◊〉
             relation
             ,
             the
             Common-wealth
             doth
             prize
             and
             esteem
             them
             accordingly
             ,
             and
             prefers
             them
             above
             others
             ,
             setting
             them
             among
             the
             elders
             in
             the
             gate
             ;
             for
             if
             they
             have
             been
             careful
             in
             their
             own
             house
             ,
             it
             is
             like
             they
             will
             be
             so
             also
             in
             the
             Common-wealth
             .
             
          
           
             Their
             duty
             answerable
             to
             this
             is
             expressed
             by
             the
             Apostle
             ,
             to
             communicate
             their
             〈◊〉
             for
             the
             benefit
             of
             others
             ,
             and
             
               to
               be
               rich
               in
               good
               works
               .
               Nehemiah
            
             had
             besides
             
             his
             own
             family
             ,
             150
             others
             which
             he
             maintained
             at
             his
             table
             .
             Barzillai
             was
             a
             rich
             man
             ,
             and
             he
             provided
             for
             David
             all
             the
             time
             that
             he
             lay
             at
             Mahanaim
             ,
             when
             he
             was
             in
             danger
             by
             〈◊〉
             rebellion
             ,
             for
             which
             David
             would
             afterward
             have
             rewarded
             him
             .
             So
             when
             the
             king
             of
             〈◊〉
             came
             to
             invade
             the
             land
             of
             Israel
             ,
             〈◊〉
             the
             king
             gave
             him
             a
             thousand
             talents
             to
             〈◊〉
             him
             ,
             which
             was
             leavied
             as
             the
             text
             saith
             
               of
               all
               the
               mighty
               men
               of
               wealth
               ,
               of
               each
               man
               fifty
               shekels
               of
               silver
            
             ;
             and
             so
             by
             this
             means
             the
             land
             was
             preserved
             .
             Thus
             rich
             men
             are
             ,
             and
             ought
             to
             be
             serviceable
             for
             the
             publick
             ,
             and
             for
             this
             cause
             they
             are
             to
             be
             honoured
             .
          
           
             2.
             
             A
             second
             reason
             is
             ,
             because
             men
             that
             are
             rich
             may
             exercise
             some
             vertues
             which
             others
             cannot
             do
             ,
             as
             Magnificence
             ,
             〈◊〉
             erality
             ,
             Alms
             ,
             &c.
             and
             great
             men
             may
             〈◊〉
             and
             help
             forward
             good
             causes
             ,
             and
             therefore
             there
             is
             reason
             that
             such
             should
             come
             
               in
               partem
               honoris
               ,
               to
               have
               part
               of
               the
               honour
               .
            
             Examples
             of
             this
             we
             have
             in
             those
             that
             
             offered
             liberally
             for
             the
             Temple
             ,
             (
             which
             they
             could
             not
             have
             done
             ,
             unlesse
             they
             had
             〈◊〉
             )
             so
             that
             there
             was
             much
             left
             ,
             which
             was
             employed
             for
             the
             maintenance
             of
             
             the
             Levites
             :
             and
             in
             the
             woman
             that
             moved
             her
             〈◊〉
             to
             provide
             and
             furnish
             
             a
             chamber
             for
             the
             man
             of
             God
             ,
             which
             they
             could
             not
             have
             done
             ,
             unlesse
             they
             had
             
             been
             able
             :
             and
             in
             those
             that
             cast
             in
             their
             wealth
             into
             the
             〈◊〉
             for
             the
             use
             of
             the
             Temple
             .
             Thus
             rich
             men
             may
             and
             ought
             to
             be
             helpful
             to
             the
             Church
             ,
             to
             the
             〈◊〉
             ,
             to
             Schools
             ,
             Colledges
             &c.
             
          
           
             Answerable
             to
             this
             ,
             the
             care
             of
             rich
             men
             ought
             to
             be
             ,
             as
             well
             good
             ,
             as
             great
             ;
             when
             〈◊〉
             sought
             to
             pervert
             
               Sergius
               〈◊〉
            
             the
             Deputy
             ,
             a
             great
             man
             in
             the
             Countrey
             ,
             
               S.
               Paul
            
             withstood
             him
             ,
             and
             laboured
             to
             keep
             the
             Deputy
             constant
             in
             the
             faith
             .
             And
             the
             same
             Apostle
             ,
             after
             many
             lessons
             to
             Timothy
             ,
             tells
             him
             ,
             that
             
               the
               love
               of
               money
               is
            
             
             
               the
               root
               of
               all
               evil
            
             ,
             and
             that
             
               by
               lusting
               after
               it
               many
               erre
               from
               the
               faith
               ,
            
             and
             thereupon
             bids
             him
             take
             special
             care
             about
             rich
             men
             ,
             intimating
             the
             danger
             of
             rich
             men
             ,
             and
             the
             special
             care
             he
             should
             take
             about
             such
             ,
             that
             they
             may
             be
             instruments
             of
             good
             to
             others
             .
             The
             Heathen
             man
             〈◊〉
             ,
             if
             he
             were
             to
             make
             
               Amphions
               harp
            
             ,
             he
             would
             take
             greater
             pains
             about
             it
             ,
             then
             in
             making
             a
             harp
             for
             a
             common
             harper
             .
          
           
             Again
             the
             duty
             of
             the
             rich
             ,
             as
             is
             there
             further
             vrged
             by
             the
             Apostle
             ,
             is
             
               not
               to
               be
            
             
             
               high
               minded
               ,
               〈◊〉
               trust
               in
               their
               riches
               .
            
             The
             wise
             man
             observed
             ,
             that
             they
             count
             their
             
             riches
             their
             strong
             tower
             .
          
           
             And
             hence
             it
             is
             ,
             that
             when
             they
             have
             any
             cause
             or
             controversie
             with
             another
             ,
             though
             they
             have
             no
             right
             ,
             yet
             they
             will
             think
             to
             carry
             all
             by
             their
             wealth
             ,
             none
             must
             oppose
             them
             .
             Such
             a
             one
             was
             Nabal
             ,
             so
             proud
             and
             surly
             ,
             that
             no
             body
             could
             
             speak
             to
             him
             .
             But
             such
             should
             remember
             ,
             that
             as
             〈◊〉
             saith
             ,
             
               the
               rich
               and
               〈◊〉
               meet
               ,
               and
               the
               Lord
               is
               the
               maker
               of
               both
            
             ;
             this
             should
             make
             them
             humble
             .
             And
             if
             they
             be
             thus
             towards
             others
             ,
             then
             their
             duty
             is
             like
             David
             ,
             to
             account
             themselves
             their
             sons
             ,
             and
             them
             their
             fathers
             .
          
           
             4.
             
             The
             last
             kinde
             of
             excellency
             ,
             for
             which
             men
             are
             to
             be
             honoured
             ,
             is
             
               Excellentia
               〈◊〉
               ,
               the
               excellency
               of
               a
               benefit
               .
               〈◊〉
            
             are
             called
             fathers
             .
             Job
             saith
             .
             
             
               He
               was
               a
               〈◊〉
               to
               the
               poor
               :
            
             and
             whatsoever
             is
             
               sub
               〈◊〉
               beneficii
            
             ,
             comes
             within
             the
             compasse
             of
             this
             Commandment
             :
             and
             he
             that
             receives
             a
             benefit
             ,
             is
             bound
             to
             〈◊〉
             them
             from
             whom
             he
             receives
             it
          
           
             There
             are
             three
             duties
             of
             the
             Benefactor
             ,
             and
             as
             many
             required
             of
             him
             that
             receives
             a
             benefit
             .
          
           
             1.
             
             Rich
             men
             must
             be
             benefactors
             ,
             they
             must
             do
             good
             to
             some
             or
             other
             .
          
           
             It
             s
             true
             ,
             they
             are
             not
             bound
             to
             any
             particular
             person
             ,
             none
             can
             challenge
             any
             thing
             exdebito
             ,
             from
             them
             :
             for
             this
             is
             the
             difference
             between
             
               〈◊〉
               &
               beneficium
            
             ,
             they
             may
             be
             bound
             to
             particular
             persons
             in
             〈◊〉
             ,
             but
             not
             
               in
               beneficio
            
             ,
             for
             here
             they
             may
             make
             their
             choice
             to
             whom
             ,
             but
             they
             must
             do
             good
             wheresoever
             they
             are
             .
             They
             must
             not
             mark
             mens
             〈◊〉
             ,
             though
             their
             benefits
             be
             ill
             bestowed
             upon
             such
             ,
             for
             as
             the
             Heathen
             man
             said
             ,
             
               Melius
               est
               ut
               〈◊〉
               benefi
               ium
               〈◊〉
               illum
               ,
               〈◊〉
               apud
               te
               ,
            
             It
             is
             better
             thy
             benefit
             be
             lost
             in
             his
             hands
             then
             in
             thine
             .
             A
             benefit
             must
             be
             freely
             bestowed
             ,
             though
             the
             party
             deserve
             it
             not
             ;
             we
             must
             not
             look
             at
             his
             〈◊〉
             to
             us
             ,
             for
             
               〈◊〉
               est
               decipi
               ,
               〈◊〉
               〈◊〉
               cum
               daret
               ,
            
             he
             is
             worthy
             to
             be
             deceived
             ,
             that
             when
             he
             gives
             ,
             thinks
             upon
             receiving
             again
             .
             Like
             to
             those
             that
             in
             the
             course
             of
             giving
             benefits
             ,
             look
             not
             ,
             
               〈◊〉
               〈◊〉
            
             but
             
               〈◊〉
               〈◊〉
            
             ,
             not
             where
             they
             may
             place
             them
             upon
             the
             worthiest
             and
             most
             deserving
             ,
             but
             upon
             them
             that
             will
             be
             most
             beneficiall
             to
             them
             .
             Such
             a
             benefactor
             is
             as
             a
             man
             to
             his
             gelding
             ,
             that
             when
             he
             means
             to
             vse
             him
             in
             a
             journey
             ,
             gives
             him
             so
             much
             provender
             ,
             because
             he
             is
             to
             vse
             him
             ,
             and
             he
             will
             not
             otherwise
             hold
             out
             in
             his
             journey
             .
             And
             this
             takes
             away
             the
             honour
             of
             the
             Physitian
             and
             Lawyer
             ,
             that
             saves
             a
             mans
             life
             ,
             or
             his
             estate
             ,
             when
             they
             do
             it
             
               〈◊〉
               〈◊〉
            
             ,
             for
             a
             reward
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               ,
               qui
               dat
               〈◊〉
               〈◊〉
               ,
            
             〈◊〉
             loses
             the
             honour
             of
             the
             benefit
             ,
             that
             looks
             at
             some
             reward
             .
             It
             s
             true
             ,
             he
             cannot
             sufficiently
             be
             recompenced
             ,
             that
             saveth
             a
             mans
             life
             ,
             but
             if
             he
             prostitute
             his
             art
             for
             gain
             ,
             he
             doth
             buy
             and
             sell
             ,
             and
             so
             〈◊〉
             his
             honour
             ;
             yet
             this
             is
             the
             course
             of
             the
             world
             ,
             that
             it
             may
             be
             feared
             that
             in
             short
             time
             men
             will
             make
             indentures
             to
             〈◊〉
             mento
             be
             thankful
             ,
             when
             they
             bestow
             their
             benefits
             .
          
           
             2.
             
             Another
             rule
             is
             ,
             they
             must
             do
             it
             speedily
             .
             It
             must
             not
             stick
             between
             their
             fingers
             :
             for
             
               Ingratum
               est
               beneficium
               quod
               〈◊〉
               inter
               manus
               〈◊〉
               〈◊〉
               ;
               〈◊〉
               sunt
               beneficia
               parata
               ,
               〈◊〉
               ,
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               〈◊〉
               a
               〈◊〉
               ,
               〈◊〉
               in
               〈◊〉
               〈◊〉
            
             ;
             it
             is
             a
             benefit
             little
             worth
             that
             sticks
             long
             in
             the
             givers
             hands
             ;
             and
             
             they
             are
             most
             〈◊〉
             ,
             that
             are
             most
             ready
             ,
             casie
             to
             be
             obtained
             ,
             and
             where
             there
             was
             nothing
             hindred
             them
             ,
             but
             the
             modestie
             and
             bashfulnes
             of
             the
             receiver
             :
             for
             indeed
             such
             〈◊〉
             ,
             are
             not
             onely
             〈◊〉
             ,
             but
             costly
             .
             
               Nulla
               res
               〈◊〉
               constat
               ,
               quam
               quae
               precibus
               emitur
               ,
            
             there
             's
             nothing
             cost
             more
             ,
             then
             that
             which
             is
             obtained
             with
             much
             suit
             and
             petition
             .
             And
             as
             it
             is
             cruelty
             to
             prolong
             the
             death
             of
             a
             condemned
             person
             ,
             and
             a
             kinde
             of
             〈◊〉
             (
             as
             we
             say
             )
             to
             rid
             him
             quickly
             out
             of
             his
             pain
             :
             so
             the
             prolonging
             of
             a
             benefit
             ,
             tortures
             a
             man
             between
             hope
             and
             fear
             .
             And
             therefore
             
               Duplex
               fit
               bonitas
               cum
               accedit
               celeritas
               ,
               &
               minus
               decipitur
               ,
               cui
               negatur
               celerius
               ,
            
             that
             benefit
             is
             worth
             two
             ,
             that
             a
             man
             bestowes
             speedily
             ,
             and
             his
             expectation
             is
             lesse
             frustrate
             ,
             that
             hath
             a
             quick
             denial
             .
          
           
             Therefore
             as
             he
             said
             ,
             
               Apage
               homines
               quorum
               lenta
               sunt
               beneficia
               ,
               〈◊〉
               〈◊〉
               ,
            
             away
             with
             those
             men
             that
             are
             quick
             to
             do
             one
             an
             injury
             ,
             but
             will
             consider
             on
             it
             before
             they
             will
             do
             you
             〈◊〉
             good
             ;
             for
             now
             ,
             
               prosunde
               odium
               simul
               ,
               &
               instilla
               beneficium
               ,
            
             men
             will
             powre
             out
             their
             hatred
             all
             at
             once
             ,
             but
             a
             benefit
             must
             not
             be
             had
             but
             by
             degrees
             .
             They
             must
             weary
             out
             a
             mans
             patience
             ,
             and
             then
             some
             little
             benefit
             :
             Seneca
             saith
             well
             ,
             They
             must
             have
             
               longum
               spectaculum
               potentiae
               〈◊〉
            
             ,
             Their
             worships
             and
             Honours
             pleasure
             must
             be
             attended
             ,
             and
             at
             length
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             gift
             ,
             there
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             some
             gratuity
             returned
             .
             Thus
             the
             benefit
             becomes
             
               Lapidosus
               〈◊〉
            
             ,
             gravel
             in
             the
             mouth
             ,
             and
             so
             not
             thanks-worthy
             .
          
           
             3.
             
             The
             third
             duty
             is
             ,
             That
             when
             a
             man
             hath
             done
             a
             good
             turne
             to
             another
             ,
             he
             must
             forget
             it
             ,
             and
             not
             publish
             it
             :
             for
             as
             Seneca
             saith
             ,
             
               tacite
               danda
               sunt
               beneficia
               ,
               ut
               not
               a
               sunt
               solis
               quibus
               prosint
               :
               interdum
               etiam
               ipse
               〈◊〉
               juvatur
               fallendus
               est
               ,
               〈◊〉
               habeat
               ,
               〈◊〉
               a
               quo
               accepit
               ,
               〈◊〉
               ,
            
             benefits
             are
             to
             be
             bestowed
             in
             a
             silent
             way
             ,
             that
             they
             onely
             who
             are
             bettered
             by
             them
             ,
             may
             take
             notice
             of
             them
             ;
             nay
             sometime
             it
             is
             an
             honest
             deceit
             to
             keep
             the
             party
             that
             is
             relieved
             from
             the
             knowledge
             of
             his
             benefactor
             .
             And
             though
             Seneca
             were
             but
             a
             heathen
             ,
             without
             the
             true
             knowledge
             of
             God
             ,
             yet
             herein
             he
             came
             nigh
             to
             the
             prescript
             of
             our
             Saviour
             in
             the
             distribution
             of
             Almes
             .
             For
             indeed
             that
             is
             true
             liberality
             ,
             when
             a
             man
             conveighes
             it
             with
             silence
             ,
             blowes
             not
             the
             trumpet
             ,
             and
             when
             he
             doth
             works
             of
             mercy
             ,
             not
             by
             way
             of
             ostentation
             ,
             but
             supplies
             the
             necessities
             of
             men
             〈◊〉
             ,
             in
             a
             secret
             manner
             ,
             that
             the
             mouth
             of
             the
             poor
             ,
             not
             his
             own
             ,
             may
             commend
             him
             .
             He
             that
             bestowes
             a
             benefit
             upon
             one
             ,
             
               ut
               ducat
               in
               triumphum
            
             ,
             to
             make
             him
             the
             object
             of
             his
             vain
             glory
             deserves
             no
             thanks
             for
             it
             .
          
           
             To
             these
             we
             may
             adde
             two
             more
             .
             viz.
             
          
           
             1.
             
             That
             he
             not
             onely
             forget
             it
             ,
             but
             that
             he
             upbrayde
             not
             the
             receiver
             :
             and
             why
             ?
             
               Lacerat
               animum
               recipientis
               &
               premit
               frequens
               beneficiorum
               〈◊〉
               ,
            
             the
             often
             〈◊〉
             a
             man
             in
             minde
             of
             the
             good
             turns
             he
             hath
             received
             ,
             is
             a
             great
             pressure
             and
             torture
             to
             an
             ingenuous
             receiver
             .
             And
             indeed
             it
             comes
             many
             times
             to
             〈◊〉
             ,
             that
             by
             this
             means
             good
             turns
             are
             turned
             into
             bad
             ,
             and
             brought
             in
             contempt
             ,
             that
             it
             repents
             the
             receiver
             that
             he
             ever
             made
             suit
             for
             them
             :
             and
             in
             this
             case
             
               beneficium
               accipere
               est
               libertatem
               vendere
            
             ,
             a
             man
             loseth
             his
             liberty
             by
             taking
             benefits
             .
          
           
             2.
             
             A
             man
             may
             give
             freely
             ,
             readily
             ,
             without
             boasting
             ,
             or
             exprobation
             ,
             and
             yet
             want
             the
             chief
             ,
             which
             is
             the
             affection
             ,
             For
             
               multum
               interest
               inter
               materiam
               beneficii
               &
               〈◊〉
               :
               Itaque
               nec
               aurum
               ,
               〈◊〉
               〈◊〉
               ,
               nec
               quicquam
               eorum
               〈◊〉
               a
               〈◊〉
               〈◊〉
               ,
               beneficium
               est
               .
               sed
               ipsa
               tribuentis
               voluntas
               .
            
             There
             's
             great
             difference
             between
             a
             benefit
             and
             the
             matter
             of
             a
             benefit
             ;
             so
             that
             it
             is
             neither
             gold
             nor
             silver
             ,
             nor
             any
             thing
             els
             ,
             which
             a
             man
             receives
             ,
             that
             may
             be
             called
             a
             benefit
             ,
             but
             it
             is
             the
             minde
             and
             affection
             of
             him
             that
             giveth
             it
             .
          
           
             Now
             in
             giving
             there
             are
             also
             certain
             cautions
             to
             be
             observed
             .
          
           
             1.
             
             The
             first
             caution
             is
             
               Seneca's
               .
               〈◊〉
               omni
               〈◊〉
               dare
               debeas
               ,
               tamen
               in
               beneficio
               〈◊〉
               sunt
               mores
               ,
            
             though
             we
             ought
             to
             give
             to
             every
             one
             that
             asketh
             and
             hath
             need
             ,
             yet
             in
             bestowing
             our
             benefits
             we
             ought
             also
             to
             consider
             the
             maners
             of
             them
             that
             〈◊〉
             ;
             that
             is
             ,
             to
             prefer
             honest
             and
             well
             conditioned
             people
             before
             others
             ,
             that
             have
             need
             ;
             
               Beneficium
               〈◊〉
               dignis
               das
               ,
               omnes
               obligas
               ,
            
             A
             man
             obligeth
             all
             to
             him
             ,
             that
             doth
             good
             to
             them
             that
             are
             worthy
             of
             it
             .
          
           
             2.
             
             Another
             is
             ,
             that
             our
             liberality
             keep
             the
             rule
             of
             proportion
             .
             Saint
             Ambrose
             saith
             ,
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               est
               ,
               〈◊〉
               〈◊〉
               benefacis
               ,
               quotidie
               〈◊〉
               〈◊〉
               .
            
             We
             
             are
             to
             keep
             a
             meane
             in
             our
             liberality
             ,
             to
             do
             well
             to
             day
             ,
             that
             we
             may
             do
             well
             to
             morrow
             also
             :
             his
             reason
             is
             ,
             
               Deus
               non
               vult
               simul
               〈◊〉
               ,
               sed
               dispensari
               ,
            
             God
             would
             not
             have
             us
             powre
             out
             our
             estate
             at
             once
             ,
             but
             (
             like
             good
             stewards
             )
             〈◊〉
             them
             as
             need
             shall
             require
             .
             Discretion
             is
             a
             necessary
             quality
             in
             a
             giver
             .
             Therefore
             we
             must
             take
             heed
             that
             our
             liberality
             exceed
             not
             our
             means
             ,
             for
             unjust
             actions
             alwayes
             follow
             such
             bounty
             .
          
           
             1.
             
             The
             〈◊〉
             duties
             of
             the
             receiver
             are
             these
             .
             First
             he
             that
             receiveth
             a
             benefit
             oweth
             a
             recognition
             or
             acknowledgement
             of
             it
             .
             Seneca
             (
             out
             of
             whom
             the
             Fathers
             have
             most
             of
             that
             they
             write
             upon
             this
             subject
             ,
             and
             certainly
             but
             for
             some
             stoical
             tenets
             his
             books
             
               de
               〈◊〉
            
             are
             excellent
             and
             worth
             the
             reading
             )
             saith
             ;
             
               〈◊〉
               beneficii
               inter
               duos
               lex
               est
               :
               alter
               oblivisci
               statim
               debet
               〈◊〉
               ,
               alter
               〈◊〉
               〈◊〉
               ;
               quidedit
               〈◊〉
               ,
               〈◊〉
               ,
               〈◊〉
               qui
               accepit
               ,
            
             the
             law
             of
             a
             benefit
             stands
             thus
             between
             the
             giver
             and
             the
             receiver
             :
             the
             first
             should
             presently
             forget
             what
             he
             gives
             ,
             the
             other
             never
             what
             he
             receives
             ;
             he
             that
             gives
             should
             hold
             his
             peace
             ,
             but
             he
             that
             receives
             should
             not
             be
             tongue
             tied
             .
             Therefore
             the
             receiver
             is
             to
             acknowledge
             that
             such
             a
             one
             was
             Gods
             instrument
             to
             conveigh
             such
             a
             blessing
             to
             him
             .
             He
             must
             
               〈◊〉
               〈◊〉
               habere
               accepti
               beneficii
               ,
               quae
               fuit
               petiti
               ,
            
             have
             the
             same
             cheerefulnes
             after
             the
             receiving
             of
             a
             benefit
             ,
             which
             was
             at
             the
             asking
             of
             it
             ;
             because
             〈◊〉
             doth
             so
             soone
             senescere
             ,
             a
             good
             turne
             doth
             so
             soon
             wax
             old
             ,
             therefore
             a
             mans
             value
             and
             estimation
             should
             be
             still
             the
             same
             .
          
           
             2.
             
             There
             must
             not
             onely
             be
             an
             inward
             acknowledgement
             ,
             but
             also
             
               effusio
               〈◊〉
               -
               〈◊〉
            
             ,
             the
             powring
             out
             of
             the
             affection
             ,
             by
             an
             outward
             acknowledgement
             in
             words
             ,
             for
             this
             is
             
               Testimonium
               excellentiae
            
             ,
             an
             outward
             testimony
             of
             the
             excellency
             of
             such
             a
             one
             ,
             whom
             God
             hath
             exalted
             to
             be
             a
             benefactor
             ,
             and
             so
             a
             performing
             of
             this
             duty
             of
             honour
             to
             him
             .
             If
             he
             remember
             it
             ,
             I
             need
             not
             ;
             for
             
               〈◊〉
               est
               satisfactio
               pro
               beneficio
            
             ,
             he
             is
             satisfied
             by
             upbrayding
             me
             .
             If
             he
             forget
             it
             ,
             I
             must
             not
             ,
             but
             tell
             it
             ,
             and
             not
             extenuate
             it
             ,
             but
             be
             
               benignus
               interpres
            
             ,
             a
             candid
             interpreter
             of
             his
             affection
             that
             bestowed
             it
             :
             as
             that
             it
             was
             a
             great
             benefit
             ,
             or
             at
             least
             that
             it
             was
             great
             to
             me
             ;
             or
             lastly
             ,
             that
             his
             affection
             was
             great
             to
             me
             .
             And
             by
             so
             doing
             he
             shall
             not
             lose
             ,
             but
             benefit
             himself
             ;
             for
             
               invitat
               ad
               〈◊〉
               ,
               qui
               〈◊〉
               suscipit
               modica
               ,
            
             he
             invites
             a
             benefactor
             to
             give
             great
             things
             ,
             that
             gratefully
             entertaines
             small
             ones
             .
          
           
             3.
             
             The
             last
             is
             to
             expresse
             thy
             thankfullnes
             really
             when
             occasion
             shall
             be
             〈◊〉
             ,
             that
             he
             shall
             have
             the
             like
             need
             of
             thee
             ,
             as
             thou
             now
             hast
             of
             him
             (
             which
             thou
             must
             not
             desire
             or
             wish
             )
             and
             in
             the
             meane
             time
             to
             acknowledge
             that
             thou
             canst
             not
             recompence
             him
             .
             I
             meane
             this
             〈◊〉
             must
             be
             for
             real
             benefits
             ,
             for
             there
             are
             some
             so
             accounted
             that
             deserve
             not
             the
             name
             :
             men
             now
             a
             dayes
             call
             
               〈◊〉
               injuriae
               beneficium
            
             ,
             they
             think
             they
             do
             a
             benefit
             ,
             when
             they
             give
             over
             doing
             of
             injury
             ;
             and
             it
             is
             a
             policy
             with
             some
             ,
             
               mergere
               aliquos
               ut
               〈◊〉
            
             ,
             to
             throw
             men
             into
             the
             water
             that
             they
             may
             pull
             them
             out
             ,
             and
             when
             they
             have
             pulled
             them
             out
             ,
             they
             think
             they
             are
             beholding
             to
             them
             ;
             such
             are
             not
             worthy
             the
             name
             of
             benefits
             ,
             nor
             are
             we
             tied
             to
             gratitude
             for
             such
             ,
             but
             for
             other
             benefits
             ,
             if
             the
             benefactor
             stand
             in
             need
             ,
             I
             must
             help
             him
             ,
             if
             I
             be
             able
             ,
             if
             not
             ,
             yet
             my
             diligence
             about
             him
             ,
             and
             the
             best
             counsel
             I
             can
             give
             ,
             he
             must
             not
             want
             ;
             I
             must
             alwayes
             wish
             him
             well
             and
             acknowledge
             that
             I
             am
             never
             able
             to
             recompence
             him
             :
             otherwise
             I
             am
             unthankful
             ,
             and
             unthankfulnes
             is
             a
             great
             vice
             :
             
               benficiorum
               〈◊〉
               ,
               siccans
               fontem
               pietatis
               ,
            
             the
             bane
             of
             liberality
             ,
             and
             a
             dryer
             up
             of
             the
             fountain
             of
             goodnes
             .
             Therefore
             if
             we
             can
             ,
             we
             must
             
               rependere
               majora
            
             ,
             requite
             them
             with
             greater
             ;
             if
             not
             that
             ,
             yet
             
               par
               pari
            
             ,
             do
             like
             for
             like
             ;
             if
             not
             that
             neither
             ,
             then
             we
             must
             
               transferre
               ad
               Deum
            
             ,
             commend
             them
             over
             to
             God
             by
             our
             prayers
             ,
             and
             desire
             him
             to
             requite
             them
             .
          
           
             Yet
             (
             by
             the
             way
             )
             we
             are
             to
             take
             notice
             ,
             that
             there
             are
             some
             cases
             ,
             wherein
             a
             man
             is
             not
             to
             be
             said
             to
             be
             unthankful
             ,
             though
             the
             benefactor
             so
             account
             him
             .
          
           
             1.
             
             As
             first
             ,
             if
             a
             superiour
             bestow
             a
             benefit
             upon
             an
             inferiour
             ,
             expecting
             ,
             that
             he
             shall
             like
             what
             the
             other
             loveth
             ,
             and
             mislike
             as
             he
             misliketh
             ,
             and
             so
             to
             be
             at
             his
             command
             ,
             or
             els
             he
             will
             repute
             him
             as
             an
             unthankful
             person
             .
             But
             unthankfulnes
             is
             
               res
               gratiae
               ,
               non
               officii
            
             ,
             a
             matter
             of
             grace
             ,
             not
             of
             duty
             ,
             and
             therefore
             t
             is
             no
             unthankfulnes
             not
             to
             follow
             him
             in
             his
             humour
             .
          
           
             2.
             
             Secondly
             ,
             If
             he
             require
             any
             thing
             of
             me
             by
             way
             of
             justice
             or
             duty
             ,
             it
             is
             no
             
             unthankfulnes
             in
             me
             to
             deny
             it
             :
             for
             as
             in
             his
             benefits
             ,
             there
             was
             a
             
               licet
               dare
               ,
               〈◊〉
               non
               dare
               ,
            
             it
             was
             lawful
             for
             him
             either
             to
             give
             ,
             or
             not
             give
             ;
             so
             in
             matter
             of
             thankfulnes
             ,
             there
             is
             a
             
               licet
               〈◊〉
               aut
               non
               〈◊〉
            
             ,
             a
             lawfulnes
             to
             do
             or
             not
             do
             that
             he
             requires
             ;
             if
             he
             require
             it
             
               in
               re
               〈◊〉
            
             ,
             by
             way
             of
             thanks
             ,
             I
             will
             be
             thankful
             ,
             but
             if
             
               in
               re
               officii
            
             ,
             by
             the
             way
             of
             duty
             and
             justice
             ,
             or
             for
             that
             he
             hath
             done
             to
             me
             ,
             he
             must
             pardon
             me
             ,
             and
             yet
             I
             am
             out
             of
             the
             marke
             of
             ingratitude
             .
          
           
             3.
             
             Lastly
             ,
             he
             would
             have
             me
             to
             follow
             his
             appetite
             ,
             and
             do
             an
             unjust
             act
             ,
             and
             I
             refuse
             to
             consent
             to
             him
             in
             it
             ,
             is
             this
             unthankfulnes
             ?
             no
             surely
             .
             For
             the
             rule
             is
             ,
             
               Quod
               tibi
               fieri
               non
               vis
               ,
               alteri
               ne
               feceris
               ,
            
             a
             man
             must
             do
             as
             he
             would
             be
             done
             unto
             :
             that
             love
             he
             beares
             to
             himself
             ,
             must
             be
             the
             square
             of
             his
             love
             to
             his
             neighbour
             ;
             nor
             is
             it
             required
             ,
             that
             I
             should
             do
             any
             more
             for
             my
             neighbour
             ,
             then
             for
             my self
             .
             If
             any
             appetite
             then
             should
             leade
             me
             to
             any
             unjust
             thing
             ,
             should
             I
             consent
             to
             it
             ?
             no
             ;
             for
             so
             I
             should
             hurt
             my self
             in
             consenting
             to
             sin
             against
             my
             own
             soul.
             In
             like
             manner
             ,
             if
             my
             neighbour
             require
             m
             :
             to
             do
             a
             thing
             unjust
             ,
             I
             must
             not
             consent
             ,
             for
             it
             is
             against
             the
             love
             I
             owe
             to
             my
             own
             soul
             ,
             which
             must
             be
             the
             rule
             of
             my
             love
             to
             him
             .
             And
             so
             ,
             for
             the
             pleasure
             he
             hath
             done
             to
             me
             ,
             he
             would
             have
             me
             do
             my self
             and
             him
             a
             displeasure
             ,
             by
             my
             consenting
             to
             do
             evil
             at
             his
             instigation
             ,
             to
             hurt
             both
             his
             soul
             and
             mine
             own
             ,
             and
             so
             to
             do
             evil
             for
             good
             .
             There
             may
             be
             in
             this
             case
             
               species
               ingratitudinis
            
             ,
             a
             shew
             of
             ingratitude
             ,
             at
             the
             first
             sight
             ,
             which
             a
             good
             man
             may
             be
             taxed
             withal
             ,
             but
             being
             weighed
             in
             the
             true
             ballance
             ,
             it
             is
             no
             unthankfulnes
             at
             all
             .
             A
             good
             man
             
               per
               mediam
               infamiam
               bujus
               ingratitudinis
            
             ,
             will
             
               tendere
               ad
               officium
            
             ;
             this
             reproach
             of
             unthankfulnesse
             not
             deserved
             ,
             will
             make
             him
             look
             the
             more
             strictly
             to
             the
             duty
             of
             true
             gratitude
             .
             And
             thus
             much
             for
             the
             special
             duties
             of
             Inferiours
             and
             Superiours
             required
             in
             this
             Commandment
             ,
             and
             the
             sinnes
             forbidden
             ,
             according
             to
             our
             first
             rule
             for
             expo
             uning
             the
             Decalogue
             .
          
        
         
           
             CHAP.
             X.
             
          
           
             
               That
               this
               law
               is
               spiritual
               .
               The
               〈◊〉
               of
               Superiours
               and
               Inferiours
               must
               proceed
               from
               the
               heart
               .
               Special
               means
               conducing
               to
               the
               keeping
               of
               this
               commandment
               .
               Signes
               of
               the
               true
               keeping
               of
               it
               .
            
          
           
             FOr
             the
             second
             rule
             of
             extension
             ,
             that
             where
             anything
             is
             commanded
             or
             forbidden
             ,
             
             there
             all
             that
             are
             Homogenea
             ,
             of
             the
             same
             kinde
             or
             nature
             are
             commanded
             or
             forbidden
             ,
             we
             shall
             need
             to
             say
             nothing
             ,
             all
             the
             Homogenea
             being
             already
             handled
             ,
             under
             the
             first
             rule
             .
          
           
             3.
             
             The
             third
             rule
             tells
             us
             ,
             that
             the
             law
             is
             spiritual
             ,
             and
             reaches
             to
             the
             heart
             ,
             
             and
             so
             is
             this
             law
             ,
             it
             must
             be
             kept
             in
             heart
             and
             spirit
             ,
             as
             well
             as
             in
             the
             outward
             man
             ,
             both
             by
             superiours
             and
             inferiours
             .
          
           
             1.
             
             For
             the
             superiour
             .
             We
             see
             that
             David
             fed
             his
             people
             not
             onely
             
               intelligentia
               〈◊〉
            
             but
             
               in
               simplici
               ate
               cordis
            
             ,
             with
             a
             faithful
             and
             true
             heart
             :
             and
             Saint
             Peter
             
             expresseth
             the
             duty
             of
             superiours
             (
             as
             it
             ought
             to
             proceed
             from
             the
             heart
             )
             by
             two
             
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             '
             willingly
             ,
             and
             readily
             .
             And
             because
             as
             was
             toucht
             before
             ,
             there
             may
             be
             an
             usurpation
             of
             power
             ,
             without
             any
             just
             title
             ,
             aswel
             as
             an
             abuse
             of
             lawful
             power
             ,
             therefore
             none
             must
             in
             heart
             〈◊〉
             or
             desire
             to
             usurpe
             authority
             over
             others
             ,
             they
             must
             say
             with
             
               David
               ,
               non
               est
               exaltatum
               cor
               meum
               ,
            
             my
             
             heart
             is
             not
             haughty
             ,
             and
             remember
             the
             Apostles
             rule
             ,
             
               〈◊〉
               quis
               sapiat
               supra
               quam
               〈◊〉
               ,
            
             
             not
             to
             think
             more
             highly
             of
             himself
             then
             he
             ought
             ,
             but
             be
             sober
             minded
             :
             for
             as
             the
             heathen
             observed
             ,
             it
             ost
             falls
             out
             ,
             that
             there
             is
             
               〈◊〉
               animus
               sub
               rudi
               〈◊〉
            
             ,
             an
             high
             mind
             under
             a
             beggers
             cloak
             ;
             some
             are
             like
             the
             bramble
             in
             the
             Parable
             
             that
             would
             be
             king
             over
             all
             the
             trees
             ,
             or
             like
             the
             thistle
             ,
             that
             would
             match
             with
             
             the
             Cedar
             of
             Lebanon
             .
          
           
             2.
             
             The
             spiritual
             duty
             of
             Inferiours
             is
             ,
             first
             ,
             with
             a
             ready
             and
             willing
             minde
             to
             obey
             their
             superiours
             ,
             as
             it
             is
             in
             the
             song
             of
             Barak
             and
             Deborah
             ,
             the
             people
             came
             
             willingly
             :
             Not
             like
             〈◊〉
             ,
             who
             would
             have
             no
             governours
             ,
             
               Tumultuarii
               spiritus
            
             ,
             spirits
             of
             opposition
             ,
             nor
             yet
             like
             the
             Herodians
             (
             the
             other
             extreme
             we
             mentioned
             before
             )
             
               spirteus
               aulici
            
             ,
             servile
             flattering
             spirits
             ,
             the
             former
             obey
             no
             further
             
             then
             they
             are
             forced
             .
             Job
             tells
             us
             〈◊〉
             some
             like
             these
             ,
             that
             assoon
             as
             the
             cord
             is
             loosed
             ,
             
             will
             loosen
             the
             bridle
             themselves
             ;
             these
             are
             the
             sons
             of
             Belial
             :
             and
             the
             other
             sort
             are
             as
             far
             in
             the
             other
             extream
             ,
             who
             are
             
               servilis
               spiritus
               ,
               of
               a
               servile
               and
               base
               spirit
               .
            
             To
             avoid
             both
             extreams
             ,
             we
             must
             obey
             as
             the
             people
             promised
             to
             obey
             
               〈◊〉
               .
               All
            
             
             
               that
               thou
               commandest
               we
               will
               do
               ,
               and
               whither
               soever
               thou
               sendest
               us
               we
               will
               go
               ;
               tantum
               si
               〈◊〉
               fuerit
               tecum
            
             (
             as
             some
             read
             the
             words
             )
             
               onely
               if
               the
               Lord
               be
               with
               thee
               ,
            
             so
             long
             as
             thou
             dost
             not
             depart
             from
             him
             ,
             we
             will
             not
             depart
             from
             thee
             .
             That
             tantum
             must
             be
             our
             direction
             ,
             we
             must
             obey
             so
             far
             as
             they
             go
             not
             contrary
             to
             Gods
             commands
             ;
             if
             they
             command
             contrary
             ,
             we
             may
             disobey
             ,
             and
             yet
             remain
             good
             Subjects
             .
             This
             for
             the
             spiritual
             part
             of
             this
             Precept
             .
          
           
             4.
             
             The
             fourth
             rule
             requires
             the
             means
             conducing
             to
             be
             handled
             ,
             and
             these
             also
             have
             been
             partly
             handled
             before
             ,
             and
             therefore
             may
             be
             passed
             over
             here
             ;
             onely
             some
             more
             means
             we
             may
             observe
             for
             the
             Superiour
             in
             his
             duty
             ,
             out
             of
             the
             101
             Psalm
             .
          
           
             1.
             
             To
             think
             of
             his
             accompt
             ,
             
               Quando
               veniet
               ad
               me
               ?
               When
               will
               God
               come
               ?
            
             This
             
             must
             be
             his
             thought
             ,
             he
             must
             give
             an
             account
             ,
             how
             he
             hath
             executed
             his
             place
             .
             God
             will
             demand
             
               ubi
               est
               grex
               〈◊〉
               ?
               Where
               is
               the
               flock
               that
               was
               given
               to
               thee
               ?
            
          
           
             2.
             
             The
             next
             is
             in
             the
             same
             verse
             :
             for
             the
             well
             ordering
             of
             a
             kingdom
             he
             will
             begin
             at
             his
             own
             Court
             ;
             if
             a
             king
             ,
             if
             a
             Master
             of
             his
             own
             family
             ,
             he
             must
             begin
             at
             himself
             ,
             
             
               I
               will
               walk
               in
               my
               house
               with
               a
               perfect
               heart
               .
            
             Our
             Saviour
             saith
             ,
             
               Qui
               〈◊〉
               peccatum
               ,
               servus
               est
               peccati
               :
               he
               that
               committeth
               sin
               is
               the
               servant
               of
               sin
               ,
            
             and
             he
             is
             not
             〈◊〉
             to
             rule
             over
             others
             ,
             that
             is
             under
             the
             bondage
             of
             that
             ,
             from
             which
             he
             should
             deliver
             others
             .
          
           
             3.
             
             Thirdly
             ,
             
               his
               eyes
               must
               be
               upon
               such
               as
               are
               faithful
               in
               the
               land
               :
            
             he
             must
             pick
             
             out
             those
             that
             are
             
               integri
               ,
               wise
               ,
               sound
               ,
               and
               〈◊〉
               ,
            
             which
             are
             worthy
             to
             be
             in
             place
             of
             government
             .
             He
             must
             be
             careful
             to
             know
             such
             as
             are
             〈◊〉
             to
             be
             called
             
               ad
               〈◊〉
               ,
               to
               rule
               under
               him
               ,
            
             that
             so
             when
             there
             is
             occasion
             he
             may
             employ
             them
             in
             publick
             service
             .
          
           
             4.
             
             He
             must
             consider
             what
             they
             be
             which
             he
             ruleth
             over
             ,
             
               they
               are
               the
               City
               of
               God
               ,
            
             
             and
             therefore
             he
             must
             not
             esteem
             of
             them
             lightly
             .
             It
             is
             Gods
             work
             ,
             and
             they
             are
             Gods
             people
             ,
             Citizens
             of
             Gods
             city
             .
             The
             Heathen
             man
             could
             say
             to
             a
             〈◊〉
             Remember
             you
             are
             over
             〈◊〉
             men
             ,
             and
             over
             Athenians
             ,
             thereby
             admonishing
             him
             ,
             to
             be
             moderate
             and
             careful
             in
             his
             government
             :
             much
             more
             should
             it
             make
             all
             Christian
             governours
             careful
             ,
             when
             they
             consider
             the
             dignity
             and
             worth
             of
             those
             they
             are
             set
             over
             ,
             that
             they
             are
             the
             city
             and
             servants
             of
             God
             ,
             and
             redeemed
             by
             the
             blood
             of
             Christ
             ,
             &c.
             
          
           
             And
             as
             these
             are
             some
             means
             ,
             the
             consideration
             whereof
             may
             work
             in
             Governours
             a
             care
             to
             perform
             the
             duties
             of
             their
             places
             aright
             ;
             so
             again
             ,
             there
             are
             means
             to
             keep
             men
             from
             usurping
             authority
             ,
             and
             affecting
             ,
             without
             lawful
             title
             ,
             power
             over
             others
             ,
             or
             aspiring
             to
             higher
             places
             then
             they
             are
             fit
             for
             .
             To
             this
             end
             they
             should
             labour
             
             to
             humble
             themselves
             ,
             as
             David
             did
             ,
             who
             accounted
             himself
             
               a
               dead
               dog
               ,
               a
               flea
               ,
            
             
             
               a
               〈◊〉
               and
               no
               man.
            
             And
             seeing
             the
             defect
             of
             gifts
             in
             themselves
             ,
             
               to
               be
               content
            
             (
             With
             
             the
             Apostle
             )
             
               with
               what
               place
               soever
               they
               are
               called
               to
            
             ;
             and
             with
             David
             to
             say
             ,
             
               Ecce
               me
               ,
               Behold
               〈◊〉
               am
               I
               ,
               let
               God
               do
               with
               me
               what
               seemeth
               good
               to
               him
               .
            
             Thus
             ought
             a
             man
             to
             
             stand
             〈◊〉
             to
             preferment
             ,
             and
             to
             say
             ,
             If
             I
             be
             fit
             for
             the
             place
             ,
             God
             can
             provide
             it
             for
             me
             .
             If
             he
             do
             not
             ,
             what
             dignity
             soever
             it
             be
             ,
             I
             can
             be
             aswell
             without
             it
             ,
             as
             with
             it
             .
             He
             ought
             to
             think
             with
             himself
             ,
             that
             though
             he
             be
             
               Dominus
               ingenii
               &
               lingue
               ,
               have
               wit
               and
               〈◊〉
               at
               command
               ,
            
             yet
             if
             he
             be
             
               servus
               peccati
               ,
               a
               servant
               of
               sin
               ,
            
             there
             is
             matter
             enough
             to
             humble
             him
             .
             And
             because
             there
             is
             in
             every
             man
             naturally
             a
             spirit
             that
             lusts
             and
             longs
             after
             honor
             as
             the
             babe
             longs
             for
             the
             breast
             ;
             therfore
             with
             David
             ,
             he
             should
             
               ablactare
               ,
               wean
               himself
            
             from
             aspiring
             thoughts
             ,
             by
             such
             considerations
             ,
             as
             these
             .
             
             Nay
             the
             same
             king
             goeth
             a
             degree
             further
             .
             Michal
             thought
             he
             abased
             himself
             too
             much
             
             by
             dancing
             before
             the
             Ark
             ,
             but
             he
             told
             her
             ,
             he
             would
             yet
             be
             more
             vile
             and
             base
             in
             his
             own
             sight
             :
             so
             far
             he
             was
             from
             aspiring
             after
             an
             higher
             estate
             ,
             that
             he
             would
             prepare
             himself
             to
             be
             in
             a
             lower
             condition
             ,
             if
             God
             should
             please
             to
             set
             him
             lower
             .
             Thus
             it
             would
             be
             good
             ,
             if
             we
             would
             prepare
             our selves
             before
             hand
             ,
             and
             to
             say
             as
             Balak
             did
             to
             
             Balaam
             ,
             though
             he
             were
             a
             Heathen
             king
             ,
             
               I
               thought
               to
               have
               promoted
               thee
               ,
               but
               God
               hath
               kept
               thee
               from
               honour
               :
            
             he
             acknowledges
             it
             to
             be
             Gods
             hand
             to
             keep
             〈◊〉
             from
             preferment
             ,
             God
             disposes
             of
             honors
             and
             preferments
             as
             he
             pleases
             .
             When
             the
             sons
             of
             Zebedee
             would
             needs
             sit
             one
             on
             the
             right
             ,
             the
             other
             on
             the
             left
             hand
             of
             Christ
             in
             his
             kingdom
             ,
             Christ
             tells
             them
             ,
             Those
             places
             
               must
               be
               for
               them
               ,
               for
               whom
               his
               Father
               〈◊〉
               prepar'd
            
             
             them
             .
             In
             Ezekiel
             it
             is
             said
             ,
             
               the
               Prophets
               were
               like
               foxes
               in
               the
               desert
               :
            
             and
             so
             in
             the
             
             Schools
             of
             the
             Prophets
             ,
             we
             finde
             every
             one
             like
             foxes
             ,
             hungry
             and
             ravening
             for
             preferment
             ,
             as
             a
             testimony
             of
             that
             excellency
             that
             is
             in
             him
             .
             Thus
             we
             are
             ambitious
             still
             of
             higher
             places
             ,
             forgetting
             that
             lesson
             of
             our
             Saviours
             ,
             of
             
               taking
               the
               lowest
               places
            
             .
             
             
               A
               good
               Steward
            
             (
             as
             he
             saith
             )
             
               will
               give
               to
               every
               one
               in
               the
               house
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               his
               portion
            
             ,
             
             and
             no
             man
             ought
             to
             expect
             more
             :
             he
             that
             will
             have
             more
             then
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               his
               portion
            
             ,
             requires
             an
             unjust
             thing
             of
             the
             Lords
             Steward
             .
          
           
             5.
             
             According
             to
             the
             fifth
             rule
             we
             are
             to
             speak
             of
             the
             signes
             of
             the
             performance
             of
             
             these
             duties
             .
          
           
             1.
             
             For
             Inferiours
             .
             The
             signes
             of
             their
             honouring
             their
             superiours
             may
             be
             gathered
             
             from
             that
             speech
             of
             the
             Heathen
             ,
             
               Nec
               dicto
               ,
               nec
               facto
               ,
               aut
               〈◊〉
               〈◊〉
               ,
               I
               have
               not
               neglected
               my
               duty
               ,
               either
               in
               word
               or
               deed
               ,
               or
               by
               so
               much
               as
               an
               ill
               look
               :
            
             and
             as
             for
             〈◊〉
             ,
             the
             common
             saying
             of
             
               vultu
               saepe
               laeditur
               pietas
            
             ,
             shews
             that
             by
             a
             wry
             countenance
             ,
             a
             man
             may
             break
             this
             precept
             .
          
           
             The
             signes
             (
             in
             the
             next
             place
             )
             when
             inferiours
             give
             honour
             to
             their
             superiours
             may
             be
             these
             ;
             and
             a
             man
             may
             be
             honoured
             or
             dishonoured
             ,
             
               Dicto
               ,
               Facto
               ,
               Vultu
            
             ,
             for
             these
             three
             wayes
             
               laeditur
               pietas
            
             .
          
           
             1.
             
             Facto
             .
             We
             must
             shew
             our
             reverence
             to
             them
             by
             our
             deeds
             .
             Our
             outward
             acts
             ought
             to
             be
             such
             ,
             as
             that
             they
             may
             
               rejoyce
               and
               take
               pleasure
            
             in
             their
             government
             ,
             and
             not
             griefe
             ,
             as
             the
             Apostle
             speaks
             .
             Davids
             heart
             smote
             him
             ,
             when
             he
             had
             cut
             off
             
             Sauls
             skirt
             .
             He
             did
             not
             hurt
             Saul
             in
             the
             Cave
             ,
             yet
             
               his
               heart
               toucht
               him
            
             ,
             because
             〈◊〉
             
             had
             
               toucht
               his
               garment
            
             ,
             and
             had
             thereby
             dishonoured
             him
             ,
             by
             spoiling
             his
             garment
             .
             We
             must
             not
             then
             do
             the
             least
             act
             that
             may
             reflect
             upon
             our
             superiours
             ,
             but
             〈◊〉
             our
             honour
             by
             all
             acts
             of
             obedience
             and
             duty
             ;
             yea
             ,
             by
             doing
             more
             then
             we
             are
             bound
             to
             ;
             this
             is
             a
             good
             signe
             that
             we
             do
             truly
             honour
             them
             ,
             if
             we
             do
             not
             barely
             our
             duty
             ,
             
               but
               abound
               in
               every
               good
               work
               ,
            
             by
             doing
             more
             or
             oftener
             then
             law
             requires
             .
             The
             Apostle
             speaking
             of
             a
             duty
             tells
             the
             Philippians
             ,
             that
             it
             was
             not
             so
             much
             the
             matter
             
             of
             the
             duty
             he
             esteemed
             ,
             or
             weighed
             ,
             the
             paying
             of
             tithes
             or
             maintenance
             ,
             but
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               fruit
               abounding
               ,
               that
               should
               be
               accounted
               as
               an
               overplus
               at
               the
               day
               of
               reckoning
            
             ;
             this
             was
             it
             he
             valued
             .
             By
             this
             means
             we
             shall
             not
             be
             like
             Simeon
             and
             Levi
             ,
             
             
               that
               made
               their
               father
               stink
               among
               the
               inhabitants
               of
               the
               land
               ,
            
             but
             cast
             a
             comfortable
             
             
             smell
             ,
             that
             God
             and
             our
             superiours
             shall
             take
             pleasure
             and
             delight
             us
             .
          
           
             2.
             
             Dicto
             .
             Honour
             must
             be
             shewn
             in
             words
             ,
             as
             on
             the
             contrary
             contempt
             may
             be
             shewn
             in
             words
             ,
             as
             we
             see
             in
             the
             example
             of
             the
             children
             that
             mocked
             〈◊〉
             ,
             and
             were
             destroyed
             by
             bears
             ;
             and
             of
             the
             Pharisees
             that
             derided
             Christ
             ,
             which
             is
             elegant
             in
             the
             original
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               naso
               suspendebant
               ,
               they
               took
               it
               in
               snuff
               ,
            
             and
             expressed
             their
             derision
             
             
               by
               drawing
               together
               the
               nose
               ,
               they
               made
               noses
               at
               him
               .
            
             Therefore
             blessed
             is
             he
             that
             speaketh
             to
             an
             understanding
             ear
             ;
             an
             obedient
             ear
             will
             be
             willing
             to
             hear
             his
             faults
             
             
             without
             deriding
             or
             〈◊〉
             at
             his
             Superiour
             .
          
           
             3.
             
             Lastly
             vultu
             ,
             for
             the
             countenance
             .
             Honour
             as
             well
             as
             contempt
             may
             appear
             by
             the
             countenance
             .
             We
             see
             Cain
             liking
             not
             his
             brother
             ,
             
               hanged
               his
               look
               ,
               his
               countenance
            
             
             
             
               fell
               .
               Laban
            
             upon
             displeasure
             taken
             against
             Jacob
             ,
             altered
             his
             countenance
             ,
             it
             was
             not
             to
             him
             as
             before
             .
             
               S.
               Jerome
            
             upon
             the
             16
             verse
             of
             the
             80
             Psalm
             ,
             saith
             ,
             there
             is
             
               〈◊〉
               increpationis
               ,
               a
               chiding
               countenance
               ,
            
             and
             
               〈◊〉
               detractationis
               ,
               a
               countenance
               that
               can
               detract
               ,
            
             which
             is
             ,
             as
             the
             Wise
             man
             saith
             ,
             when
             one
             doth
             harden
             his
             face
             ,
             or
             put
             on
             a
             bold
             face
             when
             he
             is
             rebuked
             ,
             or
             hath
             ,
             as
             David
             saith
             ,
             
               a
               proud
               look
            
             ,
             whereby
             
             he
             doth
             as
             much
             as
             in
             him
             lies
             ,
             
               〈◊〉
               laedere
               ,
               dishonour
               him
               by
               his
               looks
               .
               Elisha
            
             saith
             ,
             
             
             
               that
               if
               he
               had
               not
               reverenced
               the
               face
               of
               the
               king
               of
               Judah
               ,
               he
               would
               not
               once
               have
               looked
               upon
               Jehoram
            
             ;
             intimating
             that
             to
             Superiours
             especially
             being
             godly
             ,
             reverence
             must
             be
             shewed
             ,
             and
             that
             it
             may
             be
             shewen
             even
             in
             the
             looks
             .
          
           
             For
             Superiours
             ,
             because
             as
             they
             say
             
               their
               power
               is
               bottomlesse
            
             ,
             so
             
               their
               abuses
               are
               bottomlesse
            
             :
             therefore
             there
             are
             certain
             signes
             of
             a
             good
             government
             .
          
           
             1.
             
             The
             Prophet
             tells
             us
             ,
             that
             in
             a
             good
             government
             ,
             
               the
               eyes
               of
               them
               that
               see
               ,
               shall
               not
               need
               to
               wink
               ,
               and
               the
               mouth
               of
               them
               that
               can
               speak
               ,
               shall
               not
               need
               to
               be
               silent
               ,
            
             a
             
             man
             may
             speak
             the
             truth
             freely
             without
             danger
             or
             controll
             :
             a
             flagitious
             man
             shall
             not
             be
             called
             ,
             Good
             Sir
             ,
             and
             as
             it
             is
             verse
             5.
             
               the
               base
               shall
               not
               be
               called
               liberal
               ,
               nor
               the
               churl
               bountiful
               .
            
             He
             gives
             us
             to
             understand
             ,
             that
             in
             an
             ill
             government
             a
             man
             must
             see
             and
             not
             see
             ,
             as
             the
             Poet
             said
             ,
             
               Quod
               scis
               ,
               〈◊〉
            
             .
             We
             may
             see
             this
             in
             the
             examples
             of
             Esay
             and
             
               Amos.
               Amos
            
             lived
             in
             the
             dayes
             of
             Vzziah
             and
             Jeroboam
             ,
             and
             he
             
             tells
             us
             ,
             that
             then
             it
             was
             a
             time
             for
             
               the
               prudent
               to
               keep
               silence
               ,
               because
               it
               was
               an
               evil
            
             
             time
             .
             A
             wise
             man
             must
             hold
             his
             peace
             ,
             lest
             it
             should
             fare
             with
             him
             ,
             as
             with
             the
             Levite
             ,
             when
             the
             Danites
             cried
             ,
             
               Tace
               ,
               hold
               thy
               peace
            
             ;
             which
             he
             was
             forced
             to
             do
             
             lest
             they
             should
             have
             slain
             him
             .
             It
             was
             certainly
             no
             signe
             of
             good
             government
             ,
             when
             our
             Saviour
             for
             saying
             he
             was
             not
             bound
             to
             accuse
             himself
             before
             Caiaphas
             ,
             was
             〈◊〉
             
             on
             the
             face
             by
             a
             Catchpole
             :
             and
             when
             Ananias
             commanded
             
               S.
               Paul
            
             to
             be
             smitten
             
             on
             the
             mouth
             ,
             because
             he
             pleaded
             his
             own
             cause
             ;
             whereas
             Esay
             living
             in
             the
             dayes
             of
             Hezekiah
             ,
             a
             good
             king
             ,
             durst
             say
             to
             
               Shebna
               ,
               Who
               are
               you
               ?
               whence
               come
               you
               ?
               and
               God
               deal
               thus
               and
               thus
               with
               you
               .
            
          
           
             2.
             
             A
             second
             signe
             of
             evil
             government
             is
             ,
             when
             men
             cannot
             have
             justice
             ,
             but
             are
             delayed
             by
             those
             that
             should
             right
             them
             .
             
               S.
               Paul
            
             notwithstanding
             his
             appeal
             to
             〈◊〉
             ,
             could
             get
             no
             justice
             ,
             because
             Nero
             being
             upheld
             by
             his
             under
             governours
             ,
             must
             also
             uphold
             them
             .
             Achish
             could
             confesse
             that
             David
             was
             upright
             ,
             yet
             he
             
             told
             him
             ,
             he
             must
             not
             go
             with
             him
             
               for
               fear
               of
               displeasing
               the
               Lords
               of
               the
               Philistims
               .
            
          
           
             3.
             
             Another
             signe
             is
             by
             their
             speech
             :
             which
             the
             Heathen
             observed
             :
             A
             good
             Governour
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               it
               is
               my
               duty
               ,
               and
               I
               must
               do
               it
               .
            
             An
             evil
             Governour
             will
             say
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               I
               have
               power
               and
               I
               may
               do
               it
               :
            
             He
             boasts
             with
             
               Saul
               ,
               I
               can
               give
               you
               vineyards
               ,
               &c.
            
             and
             with
             
               Pilate
               ,
               I
               have
               power
               to
               crucisie
               thee
               ,
               and
               power
               to
               let
               thee
               go
               .
            
          
           
             4.
             
             A
             fourth
             signe
             is
             out
             of
             Menander
             ,
             when
             
               their
               eye-brows
               swell
               so
               ,
               that
               they
               will
               refuse
               to
               amend
               what
               is
               amisse
               .
            
             If
             there
             be
             any
             fault
             ,
             and
             if
             you
             tell
             them
             not
             of
             it
             ,
             they
             will
             say
             ,
             Why
             did
             you
             not
             tell
             me
             of
             it
             ?
             and
             if
             you
             do
             ,
             they
             will
             say
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               we
               will
               consider
               of
               it
            
             ;
             and
             then
             it
             shall
             be
             as
             much
             amended
             ,
             as
             if
             it
             had
             never
             been
             mentioned
             :
             and
             also
             you
             shall
             ,
             when
             opportunity
             serves
             ,
             be
             remembred
             with
             some
             mark
             of
             displeasure
             ,
             as
             one
             too
             busy
             or
             pragmatical
             .
             When
             one
             told
             Joah
             of
             Absaloms
             hanging
             in
             a
             tree
             ,
             he
             asked
             him
             ,
             why
             he
             did
             not
             kill
             him
             ;
             but
             the
             other
             replied
             ,
             that
             considering
             the
             kings
             strict
             charge
             to
             the
             contrary
             ,
             Joah
             himself
             (
             if
             the
             fact
             had
             been
             done
             by
             another
             )
             would
             have
             been
             ready
             to
             accuse
             him
             to
             the
             king
             ,
             and
             to
             have
             him
             punished
             .
          
           
             5.
             
             It
             is
             a
             signe
             of
             ill
             government
             ,
             when
             
               Religion
               is
               pretended
               to
               stop
               justice
               .
            
             It
             was
             much
             practised
             in
             the
             primitive
             times
             ,
             and
             oft
             complained
             of
             by
             the
             Fathers
             .
             If
             any
             of
             the
             Rulers
             or
             Officers
             had
             wronged
             a
             Christian
             Bishop
             ,
             and
             he
             had
             complained
             to
             the
             Emperour
             who
             promised
             justice
             ,
             and
             appointed
             a
             day
             for
             hearing
             ;
             then
             would
             the
             Deputy
             come
             and
             say
             ,
             
               This
               man
               is
               a
               Christian
            
             ;
             he
             ought
             to
             be
             patient
             ,
             and
             to
             
             forgive
             injuries
             ,
             and
             not
             to
             go
             to
             law
             ,
             it
             s
             against
             the
             principles
             of
             his
             religion
             .
             And
             thus
             they
             were
             dismissed
             without
             justice
             and
             reproached
             for
             their
             labour
             .
             So
             it
             is
             often
             with
             others
             :
             especially
             ,
             if
             any
             Clergie-man
             seek
             for
             justce
             .
          
           
             6.
             
             Lastly
             ,
             The
             thriving
             of
             the
             righteous
             is
             a
             good
             signe
             .
             
               In
               his
               dayes
            
             (
             saith
             the
             Psalmist
             )
             
               shall
               the
               righteous
               flourish
            
             .
             But
             on
             the
             contrary
             ,
             when
             as
             the
             Heathen
             observed
             ,
             
               The
               flatterer
               is
               chief
               in
               esteem
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               the
               Sycophant
               the
               next
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               lewd
               and
               naughty
               person
               is
               the
               third
               .
            
             This
             is
             a
             signe
             of
             ill
             government
             .
             Such
             a
             Sycophant
             was
             Doeg
             ,
             who
             accused
             David
             to
             Saul
             ,
             and
             made
             him
             pursue
             
             him
             ;
             his
             crime
             was
             such
             ,
             that
             there
             was
             no
             sacrifice
             appointed
             by
             the
             Law
             to
             〈◊〉
             it
             ;
             and
             therefore
             David
             said
             ,
             
               Let
               him
               be
               cursed
               before
               the
               Lord.
            
             It
             is
             reported
             ,
             
             that
             when
             Caesar
             first
             entred
             upon
             his
             tyrannical
             government
             ,
             he
             gave
             preferment
             ,
             
               sic
               〈◊〉
               non
               〈◊〉
               〈◊〉
               〈◊〉
               ;
               &
               tamen
               inquinaret
               ornamenta
               ,
            
             so
             that
             the
             men
             had
             no
             honor
             by
             them
             ,
             but
             dishonor
             was
             brought
             upon
             the
             preferments
             ,
             and
             these
             places
             of
             preferment
             are
             discredited
             ,
             when
             unworthy
             men
             as
             Sycophants
             and
             lewd
             persons
             are
             placed
             in
             them
             by
             governours
             .
          
           
             6.
             
             The
             sixt
             rule
             for
             expounding
             the
             precepts
             is
             ,
             that
             we
             do
             not
             onely
             observe
             
             them
             our selves
             ,
             but
             cause
             them
             to
             be
             observed
             by
             others
             .
             According
             to
             this
             ,
             we
             must
             not
             onely
             honour
             our
             Superiours
             ,
             but
             draw
             others
             to
             this
             duty
             .
             The
             negative
             precept
             is
             given
             by
             the
             Wise
             man
             ,
             
               My
               son
               ,
               Fear
               God
               and
               the
               King
               ,
               and
               〈◊〉
               not
            
             
             
               with
               those
               that
               are
               given
               to
               change
               ,
               &c
               ,
            
             We
             must
             neither
             be
             principals
             nor
             accessories
             in
             any
             rebellious
             course
             against
             our
             Soveraign
             ,
             neither
             do
             any
             thing
             of
             our selves
             ,
             nor
             draw
             others
             to
             joyn
             with
             us
             in
             any
             such
             unlawful
             course
             .
             An
             example
             we
             
             have
             in
             David
             ,
             when
             he
             had
             Saul
             at
             〈◊〉
             ,
             he
             would
             not
             hurt
             him
             himself
             ,
             nor
             would
             he
             suffer
             Abishai
             to
             destroy
             him
             ;
             
               for
               who
            
             (
             saith
             he
             )
             
             
             
               can
               stretch
               out
               his
               hand
               against
               the
               Lords
               anointed
               ,
               and
               be
               innocent
               ?
            
             And
             as
             they
             contain
             a
             dehortation
             from
             disobedience
             and
             rebellion
             ,
             so
             
               e
               contra
            
             ,
             we
             have
             an
             exhortation
             for
             obedience
             and
             subjection
             .
             Gedaliah
             ,
             as
             he
             was
             willing
             to
             submit
             himself
             to
             the
             Chaldees
             ,
             so
             he
             exhorts
             others
             ,
             
               Let
               us
               serve
               the
               king
               of
               Babel
               ,
               and
               it
               shall
               be
               well
               with
               us
               .
            
             When
             any
             shall
             rise
             in
             the
             gain-saying
             of
             Corah
             ,
             against
             Moses
             or
             Aaron
             ,
             
             we
             must
             not
             onely
             not
             joyn
             with
             them
             ,
             but
             withdraw
             others
             from
             them
             ,
             and
             say
             with
             
               Moses
               ,
               Depart
               from
               the
               tents
               of
               these
               wicked
               men
               ,
               and
               touch
               nothing
               of
               theirs
               ,
            
             
             
               lest
               ye
               be
               consumed
               in
               all
               their
               sins
               .
            
             But
             on
             the
             other
             side
             ,
             if
             they
             require
             things
             directly
             and
             evidently
             contrary
             to
             the
             commands
             of
             God
             ,
             
               Deo
               potius
               quam
               hominibus
               ,
               we
               must
               not
               obey
               them
               our selves
               ;
               nay
               ,
               we
               also
               must
               exhort
               others
               not
               to
               obey
               them
               :
            
             if
             their
             authority
             be
             lawful
             (
             though
             abused
             )
             we
             must
             rather
             suffer
             then
             resist
             :
             but
             if
             it
             be
             usurped
             ,
             and
             without
             any
             colour
             of
             title
             ,
             we
             may
             resist
             them
             ,
             if
             we
             be
             able
             ;
             for
             〈◊〉
             without
             title
             (
             while
             the
             lawful
             Governour
             hath
             not
             〈◊〉
             his
             claim
             )
             are
             to
             be
             accounted
             as
             publick
             theeves
             and
             robbers
             ,
             its
             lawful
             for
             any
             to
             destroy
             them
             :
             and
             thus
             we
             may
             say
             with
             
               David
               ,
               Quis
               consurget
               mecum
               ,
               who
               will
               rise
               up
               with
               me
               against
               the
               evil
               doers
               ?
            
             We
             must
             get
             as
             many
             as
             we
             can
             to
             joyn
             with
             us
             ,
             to
             deliver
             us
             from
             the
             oppression
             of
             such
             as
             〈◊〉
             or
             invade
             the
             authority
             of
             our
             lawful
             Soveraign
             .
          
        
         
           
             CHAP.
             XI
             .
          
           
             
               The
               second
               part
               of
               this
               Commandment
               ,
               A
               promise
               of
               long
               life
               .
               Reasons
               why
               this
               promise
               is
               annexed
               to
               this
               Commandment
               .
               How
               this
               promise
               is
               made
               good
               .
               Reasons
               why
               God
               sometimes
               shortens
               the
               dayes
               of
               the
               godly
               ,
               and
               prolongs
               the
               dayes
               of
               the
               wicked
               .
            
          
           
             VVE
             are
             now
             come
             to
             the
             second
             general
             part
             of
             this
             Commandment
             ,
             which
             is
             the
             Promise
             ,
             
               That
               thy
               dayes
               may
               be
               long
               ,
               〈◊〉
               .
            
             a
             prolongation
             of
             dayes
             .
             In
             the
             second
             Commandment
             ,
             there
             is
             a
             general
             promise
             ,
             to
             them
             that
             love
             God
             and
             keep
             his
             Commandments
             .
             In
             this
             there
             is
             a
             particular
             promise
             for
             them
             that
             observe
             this
             Commandment
             ;
             and
             therefore
             its
             true
             which
             the
             Apostle
             observed
             ,
             
             that
             this
             is
             the
             first
             Commandment
             with
             promise
             ,
             that
             is
             ,
             with
             a
             particular
             promise
             .
          
           
             Now
             the
             reasons
             why
             God
             adds
             a
             promise
             and
             reason
             to
             this
             Commandment
             may
             be
             these
             .
          
           
             1.
             
             Because
             (
             according
             to
             the
             proverb
             )
             
               Adorant
               plures
               〈◊〉
               solem
               ,
               quam
               occidentem
               ,
               there
               are
               more
               that
               worship
               the
               rising
               ,
               then
               the
               setting
               Sun
               :
            
             and
             old
             men
             are
             compared
             to
             the
             sun
             going
             down
             .
             Job
             saith
             ,
             that
             a
             man
             towards
             his
             end
             
               is
               like
               a
               candle
               burning
               within
               the
               socket
               ,
               or
               a
               lamp
               despised
               .
            
             So
             consequently
             our
             fathers
             having
             one
             
             〈◊〉
             in
             the
             grave
             ,
             are
             neglected
             ,
             because
             there
             is
             no
             further
             hopes
             of
             receiving
             benefits
             by
             them
             ,
             whereas
             if
             they
             were
             still
             growing
             up
             with
             us
             ,
             there
             were
             further
             expectation
             of
             good
             towards
             us
             .
             Therefore
             God
             adds
             this
             reason
             or
             motive
             to
             stir
             us
             up
             to
             give
             due
             honour
             to
             them
             ,
             even
             when
             they
             are
             old
             ,
             because
             we
             shall
             be
             rewarded
             our selves
             with
             honour
             and
             long
             life
             .
          
           
             2.
             
             Secondly
             ,
             here
             is
             a
             convenient
             proportion
             between
             the
             promise
             and
             the
             duty
             ,
             which
             is
             most
             〈◊〉
             .
             The
             Heathen
             man
             saith
             ,
             
               Si
               acceperis
               〈◊〉
               gratis
               ,
               tuere
               ;
               if
               thou
               hast
               received
               a
               benefit
               ,
               preserve
               it
               .
            
             We
             received
             a
             benefit
             in
             our
             birth
             from
             our
             parents
             ,
             that
             is
             our
             life
             :
             be
             thankful
             to
             them
             ,
             and
             so
             maintain
             it
             ;
             for
             God
             then
             will
             have
             our
             life
             preserved
             by
             them
             from
             whom
             we
             had
             it
             ,
             and
             that
             is
             ,
             by
             their
             benediction
             if
             we
             shall
             continue
             in
             our
             honour
             to
             them
             .
             Pietas
             ,
             saith
             
               S.
               Ambrose
               ,
               in
               parentes
               grata
               Deo
               ,
               merces
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               ;
               this
               piety
               towards
               parents
               is
            
             
             
             
               acceptable
               to
               God
               ,
               and
               is
               the
               just
               reward
               from
               children
               to
               parents
               ,
               &c.
            
             And
             
               S.
               Paul
            
             saith
             ,
             
               it
               hath
               not
               onely
               the
               promise
               of
               this
               life
               ,
               but
               of
               〈◊〉
               to
               come
               .
            
             And
             therefore
             this
             second
             
             reason
             is
             explained
             ,
             
               ut
               bent
               〈◊〉
               sit
               ,
               that
               it
               may
               〈◊〉
               well
               with
               us
               .
            
             For
             ,
             as
             it
             is
             said
             ,
             that
             if
             all
             the
             Adverbs
             ,
             as
             
               diu
               ,
               &c.
            
             were
             linked
             together
             ,
             and
             bene
             and
             male
             were
             left
             out
             ,
             they
             were
             nothing
             worth
             .
             And
             therefore
             God
             makes
             a
             comment
             upon
             this
             Commandment
             ,
             after
             he
             hath
             said
             [
             that
             thy
             dayes
             may
             be
             prolonged
             ]
             he
             adds
             ,
             
               that
               it
               may
               〈◊〉
            
             bene
             
               well
               with
               〈◊〉
               :
               ut
               non
               〈◊〉
               〈◊〉
               sit
               longa
               ,
               sed
               〈◊〉
               ;
               that
               thy
               life
               be
               not
               onely
               long
               ,
               but
               happy
               .
            
          
           
           
             Now
             parents
             blessing
             much
             conduceth
             unto
             this
             ,
             that
             by
             their
             blessing
             we
             may
             
             prolong
             our
             dayes
             .
             The
             blessing
             of
             Noah
             to
             Sem
             ,
             reached
             to
             life
             eternal
             ,
             and
             of
             Japhet
             to
             this
             life
             ,
             that
             he
             should
             dwell
             
               in
               〈◊〉
               terra
            
             ,
             be
             enlarged
             and
             dwell
             in
             
             the
             tents
             of
             Sem
             :
             and
             a
             curse
             fell
             upon
             Cham
             ,
             both
             for
             this
             life
             ,
             and
             the
             other
             ,
             and
             that
             upon
             〈◊〉
             and
             his
             posterity
             .
          
           
             This
             blessing
             of
             the
             parents
             is
             effectual
             ,
             because
             it
             is
             a
             fruit
             of
             faith
             ,
             as
             the
             Apostle
             tells
             us
             ,
             in
             the
             case
             of
             Isaac
             blessing
             Jacob
             ,
             and
             of
             Jacob
             blessing
             the
             sons
             of
             Joseph
             ;
             and
             as
             their
             blessings
             ,
             so
             their
             curses
             are
             effectual
             ;
             we
             see
             it
             in
             the
             story
             
             of
             Isaac
             .
             He
             〈◊〉
             〈◊〉
             fetch
             him
             venison
             ,
             that
             he
             may
             blesse
             him
             ;
             Rebecca
             counsels
             
             Jacob
             to
             prevent
             〈◊〉
             ;
             he
             dares
             not
             lest
             his
             father
             curse
             him
             ,
             yet
             at
             his
             mothers
             
             instigation
             he
             adventures
             ,
             and
             Isaac
             blesseth
             him
             with
             a
             blessing
             which
             afterward
             
             proved
             effectual
             ,
             for
             when
             〈◊〉
             came
             to
             be
             blessed
             ,
             Isaac
             told
             him
             ,
             
               dedi
               fratri
            
             
             
               tuo
               benedictionem
               ,
               &
               erit
               〈◊〉
               ,
            
             I
             have
             blessed
             him
             ,
             and
             he
             shall
             be
             blessed
             :
             yet
             
             〈◊〉
             loved
             〈◊〉
             better
             then
             Iacob
             ;
             but
             this
             was
             the
             work
             of
             Gods
             providence
             ,
             that
             Isaac
             should
             give
             the
             blessing
             to
             Jacob.
             
          
           
             So
             likewise
             in
             Jacobs
             blessing
             of
             Ephraim
             the
             younger
             before
             Manasses
             the
             elder
             ,
             
             the
             younger
             should
             be
             greater
             then
             the
             elder
             ,
             though
             he
             should
             be
             great
             too
             :
             a
             strange
             blessing
             it
             was
             (
             for
             the
             manner
             )
             and
             mighty
             (
             for
             the
             〈◊〉
             )
             and
             when
             Jacob
             blessed
             Joseph
             ,
             because
             he
             had
             fed
             his
             father
             ,
             (
             a
             part
             of
             the
             honour
             here
             
             commanded
             ,
             as
             was
             shewed
             before
             )
             therefore
             he
             blessed
             him
             with
             the
             blessings
             of
             the
             heavens
             ,
             of
             the
             aire
             ,
             and
             of
             the
             deep
             ;
             and
             this
             blessing
             proved
             effectual
             ,
             for
             that
             Tribe
             continued
             longest
             in
             prosperity
             ,
             and
             remained
             with
             Judah
             ,
             when
             ,
             the
             ten
             Tribes
             were
             carried
             captive
             ,
             and
             never
             returned
             .
             Thus
             the
             parents
             are
             
             the
             instruments
             which
             God
             chooseth
             to
             convey
             his
             blessings
             by
             ;
             you
             are
             the
             blessed
             of
             the
             Lord
             ,
             as
             the
             〈◊〉
             speaks
             ;
             The
             blessing
             is
             Gods
             ,
             and
             parents
             the
             instruments
             .
          
           
             Before
             we
             leave
             this
             a
             question
             must
             be
             answered
             .
          
           
             How
             is
             this
             promise
             fulfilled
             ,
             since
             we
             see
             by
             daily
             experience
             ,
             the
             contrary
             ,
             we
             see
             
             that
             dutiful
             children
             have
             died
             in
             the
             strength
             of
             their
             years
             ,
             and
             disobedient
             and
             stubborn
             have
             prospered
             and
             lived
             long
             ;
             and
             therefore
             that
             is
             very
             true
             which
             the
             Preacher
             
             tells
             us
             ,
             all
             things
             come
             alike
             to
             all
             &c.
             
             
          
           
             1.
             
             We
             say
             ,
             that
             riches
             honour
             ,
             long
             life
             ,
             and
             other
             outward
             things
             are
             but
             gifts
             of
             Gods
             left
             hand
             ,
             and
             are
             common
             alike
             to
             all
             ,
             as
             well
             to
             the
             bad
             as
             to
             the
             good
             .
             Isaac
             in
             his
             blessing
             gave
             the
             fat
             of
             the
             earth
             to
             Jacob
             ,
             and
             after
             ,
             verse
             39.
             
             He
             gives
             it
             to
             his
             brother
             〈◊〉
             ;
             and
             prosperity
             is
             the
             lot
             of
             the
             wicked
             aswell
             
             as
             the
             godly
             ,
             
               ne
               boni
               nimis
               cupide
               prosequerentur
            
             ,
             lest
             the
             good
             should
             be
             set
             too
             eagerly
             upon
             it
             ;
             and
             adversity
             is
             common
             to
             the
             godly
             ,
             aswell
             as
             the
             wicked
             ,
             
               ne
               〈◊〉
               turpiter
               effugiatur
            
             ,
             lest
             the
             godly
             should
             〈◊〉
             it
             basely
             .
          
           
             2.
             
             Again
             ,
             the
             reason
             why
             adversity
             is
             common
             to
             both
             is
             ,
             because
             if
             it
             should
             sall
             upon
             all
             the
             wicked
             in
             this
             life
             ,
             question
             would
             be
             made
             ,
             where
             is
             that
             judgment
             we
             look
             for
             ?
             And
             if
             wholly
             upon
             the
             godly
             ,
             we
             should
             be
             apt
             to
             say
             ,
             
               〈◊〉
               non
               respicit
            
             
             
             nos
             ,
             God
             regards
             us
             not
             ,
             his
             providence
             failes
             .
             And
             therefore
             to
             let
             us
             see
             ,
             that
             his
             providence
             continues
             ,
             he
             will
             give
             to
             his
             children
             some
             good
             things
             here
             ,
             and
             to
             let
             us
             know
             ,
             that
             he
             hath
             judgement
             in
             store
             ,
             he
             imparts
             some
             of
             them
             to
             the
             wicked
             .
             Nor
             will
             he
             bestow
             all
             upon
             the
             ungodly
             ,
             because
             then
             
             they
             would
             be
             〈◊〉
             to
             conceive
             ,
             that
             they
             were
             not
             at
             Gods
             dispose
             ,
             but
             would
             sacrifice
             to
             their
             own
             net
             ,
             and
             attribute
             all
             to
             outward
             means
             :
             nor
             all
             upon
             his
             
             children
             ,
             lest
             the
             devil
             and
             his
             instruments
             say
             ,
             as
             he
             did
             concerning
             Job
             ;
             doth
             Job
             serve
             God
             for
             nought
             ?
             
          
           
             But
             how
             then
             shall
             we
             acquit
             God
             of
             injustice
             ,
             and
             how
             is
             his
             promise
             of
             long
             life
             ,
             to
             them
             that
             honour
             their
             superiours
             performed
             ?
          
           
             1.
             
             The
             distinction
             of
             bene
             and
             male
             ,
             will
             acquit
             him
             .
             A
             promise
             must
             carry
             a
             benefit
             
             with
             it
             ,
             if
             not
             ,
             it
             were
             better
             to
             be
             without
             it
             then
             to
             have
             it
             .
             Now
             long
             life
             ,
             without
             that
             blessing
             of
             going
             well
             with
             a
             man
             ,
             is
             a
             displeasure
             .
             It
             is
             the
             comfort
             
             and
             delight
             which
             we
             enjoy
             in
             our
             life
             ,
             which
             is
             here
             promised
             as
             a
             blessing
             .
             For
             Saint
             Augustine
             saith
             ,
             
               non
               est
               vera
               vita
               ,
               ubi
               non
               seliciter
               ,
               vivitur
               ,
            
             that
             cannot
             be
             called
             a
             true
             life
             ,
             which
             brings
             not
             content
             and
             happines
             with
             it
             .
             Eliah
             being
             persecuted
             by
             
             Jexebel
             ,
             thought
             his
             life
             not
             a
             benefit
             ,
             and
             therefore
             quits
             God
             of
             his
             promise
             ,
             Now
             ,
             O
             Lord
             ,
             take
             away
             my
             life
             .
             And
             indeed
             long
             life
             may
             be
             no
             benefit
             in
             two
             respects
             .
          
           
           
             1.
             
             In
             regard
             of
             the
             evil
             times
             .
             〈◊〉
             was
             a
             good
             king
             ,
             but
             the
             times
             began
             to
             be
             evil
             ,
             Jerusalem
             was
             〈◊〉
             long
             to
             be
             destroyed
             .
             Therefore
             Huldah
             the
             prophetesse
             sends
             him
             word
             ,
             that
             God
             would
             gather
             him
             to
             his
             fathers
             ,
             and
             that
             he
             should
             go
             to
             his
             grave
             in
             peace
             ,
             and
             his
             eyes
             should
             not
             see
             the
             evil
             that
             God
             
             would
             bring
             upon
             that
             city
             .
             God
             shortned
             his
             dayes
             ,
             to
             free
             him
             from
             a
             further
             evil
             ,
             he
             being
             but
             39
             years
             old
             when
             he
             died
             .
          
           
             2.
             
             In
             regard
             of
             himself
             ;
             lest
             he
             should
             be
             corrupted
             .
             The
             righteous
             is
             taken
             away
             
             from
             the
             evil
             to
             come
             .
             It
             is
             said
             that
             〈◊〉
             was
             
               raptus
               a
               facie
               malitiae
            
             ,
             taken
             away
             from
             seeing
             wickednes
             ,
             lest
             either
             he
             should
             have
             been
             infected
             or
             grieved
             at
             it
             :
             and
             so
             the
             pleasure
             of
             his
             long
             life
             here
             ,
             would
             have
             been
             a
             displeasure
             to
             him
             ,
             by
             the
             danger
             of
             eternal
             death
             .
          
           
             2.
             
             The
             second
             answer
             is
             ,
             to
             that
             which
             is
             secondly
             objected
             [
             that
             though
             God
             takes
             them
             out
             of
             this
             life
             in
             these
             respects
             ,
             yet
             the
             compensation
             is
             more
             then
             equivalent
             ]
             he
             makes
             them
             amends
             ,
             and
             that
             fully
             .
             For
             as
             when
             〈◊〉
             promised
             
             〈◊〉
             half
             his
             kingdom
             ,
             if
             he
             had
             given
             her
             all
             ,
             it
             had
             been
             no
             breach
             of
             promise
             in
             him
             ,
             so
             〈◊〉
             God
             give
             to
             those
             that
             honour
             their
             parents
             
               vitam
               perpetuam
            
             ,
             everlasting
             life
             ,
             instead
             of
             〈◊〉
             ,
             a
             long
             life
             ,
             he
             performes
             his
             promise
             to
             the
             full
             ,
             so
             he
             that
             promises
             ten
             pieces
             of
             silver
             ,
             and
             gives
             ten
             pieces
             of
             gold
             ;
             and
             he
             that
             promiseth
             an
             hogshed
             of
             beer
             ,
             and
             giveth
             as
             much
             wine
             ,
             breaks
             not
             his
             promise
             .
          
           
             3.
             
             But
             the
             〈◊〉
             and
             most
             sufficient
             answer
             is
             this
             .
             There
             is
             no
             temporal
             thing
             ,
             that
             doth
             
               cadere
               in
               promissum
               Dei
            
             ,
             come
             within
             Gods
             promise
             further
             then
             it
             shall
             be
             conducing
             to
             the
             life
             to
             come
             :
             for
             this
             life
             is
             but
             
               via
               ad
               vitam
            
             ,
             the
             way
             to
             the
             other
             ,
             and
             better
             life
             .
             And
             therefore
             whatsoever
             God
             promiseth
             in
             the
             way
             it
             is
             but
             as
             it
             furthereth
             to
             the
             end
             .
             
               〈◊〉
               pars
               perfectae
               〈◊〉
               est
               〈◊〉
               foelicitas
               ,
            
             earthly
             felicity
             is
             no
             happines
             ,
             unlesse
             it
             dispose
             us
             to
             eternal
             felicity
             :
             because
             (
             as
             it
             was
             said
             before
             )
             all
             things
             must
             
               〈◊〉
               in
               〈◊〉
            
             ,
             work
             together
             for
             good
             ;
             
               〈◊〉
               it
               a
               disponatur
               de
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               〈◊〉
               ,
            
             that
             the
             lesse
             blessings
             
             may
             be
             so
             disposed
             ,
             that
             they
             may
             agree
             with
             the
             chief
             good
             ;
             or
             at
             least
             
               ne
               periculum
               fiat
               de
               maximo
            
             ,
             the
             greatest
             good
             may
             not
             be
             hazarded
             by
             it
             .
             And
             in
             this
             respect
             it
             is
             certain
             ,
             that
             as
             it
             is
             not
             prejudicial
             to
             the
             life
             to
             come
             ,
             God
             keepeth
             his
             promise
             .
             Therefore
             (
             as
             one
             saith
             )
             our
             lives
             may
             be
             ventured
             
               pro
               Rege
               ,
               lege
               ,
               &
               grege
               ,
            
             for
             the
             King
             ,
             the
             law
             ,
             the
             flock
             .
          
           
             1.
             
             
               Pro
               Rege
            
             ,
             for
             the
             king
             .
             Thus
             when
             David
             was
             in
             danger
             of
             being
             stain
             by
             
             
               〈◊〉
               -
               Benob
            
             one
             of
             the
             sons
             of
             the
             Giants
             ,
             〈◊〉
             hazarded
             his
             own
             life
             ,
             to
             save
             
             Davids
             ,
             and
             so
             rescued
             David
             and
             slew
             the
             Philistim
             .
             
             
          
           
             2.
             
             
               Pro
               lege
            
             ,
             for
             religion
             .
             For
             thy
             sake
             (
             saith
             the
             prophet
             )
             we
             are
             killed
             all
             
             the
             day
             long
             ,
             Contend
             earnestly
             for
             the
             common
             faith
             ,
             saith
             Saint
             Jude
             .
          
           
             3.
             
             
               Pro
               grege
            
             .
             As
             the
             prophets
             were
             examples
             ,
             so
             must
             we
             .
          
           
             In
             these
             cases
             ,
             if
             a
             man
             should
             be
             desirous
             of
             life
             ,
             he
             may
             live
             ,
             but
             this
             life
             will
             prove
             derogatory
             to
             the
             life
             to
             come
             .
             But
             if
             in
             the
             same
             cases
             we
             shall
             lose
             our
             lives
             ,
             God
             doth
             not
             onely
             reward
             us
             with
             〈◊〉
             the
             life
             of
             glory
             in
             the
             other
             world
             ,
             but
             with
             
               vita
               memoriae
            
             ,
             we
             shall
             have
             an
             everlasting
             memory
             and
             honour
             in
             this
             world
             .
             The
             righteous
             shall
             be
             had
             in
             everlasting
             remembrance
             ,
             saith
             the
             father
             ,
             and
             the
             memory
             of
             the
             just
             is
             blessed
             ,
             saith
             the
             son
             :
             and
             men
             shall
             say
             ,
             Praised
             
             
             be
             the
             Lord
             that
             ever
             such
             a
             man
             was
             born
             ;
             and
             say
             ,
             
               〈◊〉
               mortuus
               est
               iste
            
             ,
             how
             bravely
             died
             such
             a
             man.
             
          
           
             Now
             〈◊〉
             are
             some
             reasons
             also
             ,
             why
             God
             prolongeth
             the
             lives
             of
             the
             ungodly
             ,
             and
             though
             they
             cannot
             expect
             it
             by
             vertue
             of
             his
             promise
             as
             the
             godly
             may
             ,
             for
             no
             promise
             is
             made
             to
             the
             wicked
             .
          
           
             1.
             
             To
             give
             them
             time
             to
             repent
             ,
             that
             they
             may
             recover
             themselves
             out
             of
             the
             snare
             of
             the
             devil
             ,
             as
             the
             Apostle
             speaks
             .
             And
             this
             we
             see
             in
             Saint
             Paul
             by
             his
             
             conversion
             ,
             and
             the
             not
             〈◊〉
             〈◊〉
             of
             Solomon
             ,
             when
             he
             had
             forsaken
             God
             ,
             
             and
             followed
             strange
             women
             ,
             and
             false
             Gods
             ,
             was
             the
             cause
             
               sine
               qua
               non
            
             ,
             of
             his
             returning
             to
             God.
             
          
           
             2.
             
             Secondly
             ,
             God
             hath
             thereby
             a
             respect
             to
             the
             progenie
             of
             the
             wicked
             ;
             If
             
             God
             had
             cut
             of
             〈◊〉
             while
             he
             had
             been
             yong
             ,
             good
             Josiah
             had
             not
             been
             
             born
             :
             and
             if
             Ahaz
             had
             not
             been
             suffered
             to
             live
             ,
             〈◊〉
             had
             been
             lost
             .
          
           
             3.
             
             Thirdly
             ,
             〈◊〉
             〈◊〉
             wicked
             〈◊〉
             to
             live
             ,
             that
             they
             may
             be
             rods
             and
             scouges
             
             for
             the
             exercise
             and
             〈◊〉
             of
             his
             Church
             .
             The
             prophet
             in
             the
             person
             of
             God
             calls
             
             Ashur
             ,
             the
             rod
             of
             his
             anger
             .
          
           
             4.
             
             The
             last
             reason
             may
             serve
             as
             an
             universal
             〈◊〉
             .
             God
             〈◊〉
             such
             men
             to
             live
             long
             ,
             to
             〈◊〉
             〈◊〉
             long
             suffering
             ,
             by
             his
             patience
             and
             long
             suffering
             .
             The
             Apostle
             〈◊〉
             the
             same
             ,
             when
             he
             saith
             ,
             what
             if
             God
             willing
             to
             shew
             his
             wrath
             ,
             and
             to
             make
             his
             power
             known
             ,
             endured
             with
             much
             long-suffering
             the
             vessels
             of
             wrath
             .
             But
             as
             the
             Prophet
             tells
             them
             ,
             God
             will
             not
             suffer
             them
             to
             escape
             
             for
             ever
             .
          
           
             1.
             
             The
             godly
             shall
             come
             out
             and
             look
             upon
             their
             carkasses
             ,
             and
             in
             the
             meane
             
             time
             they
             shall
             be
             but
             as
             condemned
             persons
             ,
             nay
             they
             shall
             condemn
             one
             another
             .
             
             〈◊〉
             condemnes
             Zimri
             ,
             had
             Zimri
             peace
             which
             slew
             his
             Master
             ?
             And
             Absolom
             ,
             
             though
             he
             were
             rebellious
             to
             his
             father
             ,
             yet
             he
             could
             condemne
             Hushai
             ,
             for
             leaving
             David
             ;
             is
             this
             thy
             kindnes
             to
             thy
             friend
             .
          
           
             2.
             
             As
             the
             Prophet
             Esay
             hath
             it
             in
             the
             forenamed
             verse
             ,
             
               〈◊〉
               〈◊〉
               non
               〈◊〉
            
             ,
             their
             worm
             shall
             not
             die
             ,
             
               Conscientia
               ipsorum
               paena
            
             ,
             their
             very
             conscience
             shall
             
             be
             a
             punishment
             to
             them
             .
             So
             that
             their
             life
             may
             be
             〈◊〉
             ,
             not
             〈◊〉
             ,
             long
             ,
             but
             without
             delight
             or
             joy
             .
          
           
             3.
             
             The
             third
             is
             out
             of
             the
             same
             verse
             ,
             
               ignis
               〈◊〉
               non
               extinguetur
            
             .
             Their
             fire
             shal
             never
             be
             quenched
             .
             Their
             misery
             shall
             never
             have
             end
             .
          
           
             4.
             
             And
             lastly
             (
             there
             too
             )
             they
             shall
             be
             an
             abhorring
             to
             all
             flesh
             .
             They
             shall
             be
             odious
             
             to
             every
             good
             man.
             Their
             name
             shall
             be
             forgotten
             .
             God
             will
             root
             out
             the
             
             remembrance
             of
             them
             from
             the
             earth
             .
             The
             name
             of
             the
             wicked
             shall
             rot
             .
          
           
             And
             though
             God
             take
             away
             the
             righteous
             betimes
             ,
             yet
             in
             the
             way
             of
             righteousnes
             is
             life
             ,
             and
             in
             the
             path-way
             thereof
             there
             is
             no
             death
             ,
             as
             the
             wiseman
             speaks
             .
             
          
           
             And
             to
             conclude
             with
             the
             words
             of
             the
             Preacher
             ,
             though
             the
             dayes
             of
             the
             wicked
             be
             prolonged
             ,
             yet
             it
             shall
             go
             well
             with
             them
             that
             fear
             the
             Lord
             :
             But
             it
             
             shall
             not
             go
             〈◊〉
             with
             the
             wicked
             ,
             neither
             shall
             he
             prolong
             his
             dayes
             ,
             which
             are
             as
             a
             shadow
             ,
             because
             he
             〈◊〉
             not
             before
             God.
             
          
        
      
       
         
         
           THE
           EXPOSITION
           OF
           THE
           Sixth
           Commandement
           .
        
         
           
             CHAP.
             I.
             
          
           
             
               Why
               〈◊〉
               commandment
               is
               placed
               in
               this
               order
               .
               How
               it
               coheres
               with
               the
               rest
               .
               Of
               unjust
               anger
               ,
               the
               first
               step
               to
               〈◊〉
               ,
               how
               it
               differs
               from
               other
               affections
               .
               Of
               lawful
               anger
               .
               unlawful
               anger
               how
               prohibited
               .
               The
               degrees
               and
               fruits
               of
               it
               .
               The
               affirmative
               part
               of
               the
               precept
               ,
               to
               preserve
               the
               life
               of
               〈◊〉
               .
               The
               life
               of
               the
               body
               ,
               and
               the
               degrees
               of
               it
               .
               The
               life
               of
               the
               soul
               ,
               and
               the
               sinnes
               against
               it
               .
               The
               scope
               of
               this
               commandment
               .
            
             
               Non
               occides
               .
               Thou
               shalt
               do
               no
               murther
               ,
               or
               Thou
               shalt
               not
               kill
               .
            
          
           
             WE
             have
             seen
             ,
             that
             whatsoever
             duty
             was
             between
             men
             ,
             as
             Superiours
             ,
             and
             Inferiours
             ,
             pertained
             to
             the
             fift
             Commandment
             ,
             which
             hath
             been
             handled
             at
             large
             .
             Now
             the
             duties
             that
             are
             called
             〈◊〉
             ,
             which
             are
             common
             to
             all
             ,
             follow
             in
             the
             four
             next
             commandments
             .
             This
             sixth
             concerneth
             the
             life
             of
             man
             ,
             and
             the
             preservation
             thereof
             .
             The
             seventh
             respects
             chastity
             ,
             and
             the
             preservation
             of
             it
             in
             wedlock
             ,
             and
             out
             of
             wedlock
             .
             The
             eighth
             takes
             care
             of
             
               meum
               &
               tunm
            
             ,
             the
             goods
             ,
             propriety
             ,
             and
             estates
             of
             men
             .
             And
             the
             ninth
             concernes
             the
             reputation
             and
             good
             name
             of
             a
             man.
             
          
           
             This
             commandment
             conducing
             so
             much
             to
             publick
             and
             private
             peace
             ,
             is
             rightly
             and
             in
             its
             due
             order
             placed
             next
             to
             the
             〈◊〉
             whereby
             authority
             and
             government
             is
             established
             with
             due
             respect
             and
             honour
             .
             And
             the
             lawgiver
             considering
             the
             frailty
             of
             mans
             memory
             ,
             hath
             in
             his
             infinite
             wisdom
             under
             one
             word
             [
             murder
             ]
             comprehended
             a
             whole
             catalogue
             of
             sinnes
             ,
             and
             made
             choice
             of
             this
             word
             ,
             which
             signifies
             the
             highest
             degree
             of
             sinnes
             of
             this
             nature
             ,
             to
             shew
             how
             odious
             the
             other
             degrees
             are
             ,
             and
             that
             those
             affections
             of
             unjust
             anger
             ,
             hatred
             &c.
             
             Are
             murder
             in
             his
             sight
             ,
             which
             otherwise
             would
             not
             perhaps
             have
             seemed
             so
             haynous
             to
             man
             ,
             if
             they
             had
             not
             been
             expressed
             by
             that
             word
             .
          
           
             This
             commandment
             is
             expounded
             in
             the
             law
             by
             Moses
             ,
             where
             not
             onely
             murder
             itself
             is
             forbidden
             ,
             but
             all
             the
             degrees
             and
             causes
             〈◊〉
             men
             come
             to
             it
             ,
             as
             
             〈◊〉
             -
             bearing
             ,
             standing
             against
             the
             blood
             of
             our
             neighbour
             ,
             hatred
             ,
             not
             rebuking
             a
             
             neighbour
             for
             his
             sin
             ,
             revenge
             ,
             grudges
             ,
             &c.
             
             And
             as
             in
             the
             law
             ,
             so
             in
             the
             Gospel
             
             by
             our
             Saviour
             himself
             there
             is
             a
             large
             comment
             upon
             this
             law
             ,
             from
             the
             
             two
             and
             twentieth
             verse
             of
             the
             fift
             of
             Saint
             Matthew
             to
             the
             27.
             
             And
             from
             the
             38.
             verse
             to
             the
             end
             of
             the
             chapter
             ,
             where
             rash
             anger
             and
             malice
             is
             made
             murther
             in
             the
             heart
             and
             revenge
             even
             against
             enemies
             is
             severely
             forbidden
             .
             The
             like
             is
             in
             Saint
             Johns
             Epistles
             almost
             throughout
             them
             all
             ,
             but
             especially
             in
             one
             place
             ,
             most
             plainly
             and
             especially
             ;
             whosoever
             hateth
             his
             brother
             is
             a
             murtherer
             .
             By
             which
             God
             sheweth
             ,
             that
             
             God
             rather
             gives
             his
             laws
             to
             the
             heart
             (
             the
             fountain
             of
             the
             affections
             )
             &
             to
             the
             affections
             ,
             then
             to
             the
             actions
             ,
             as
             men
             do
             their
             laws
             .
             And
             when
             we
             have
             well
             weighed
             these
             places
             ,
             we
             shall
             finde
             that
             to
             be
             true
             ,
             which
             the
             Apostle
             saith
             ,
             that
             Anger
             and
             hatred
             〈◊〉
             the
             gate
             of
             the
             〈◊〉
             ,
             whereby
             he
             enters
             into
             the
             soul
             ;
             
               Be
               angry
               and
               sinne
               not
               ,
               neither
               
               give
               place
               to
               the
               Devil
            
             ;
             for
             hereby
             is
             way
             made
             for
             strife
             and
             debate
             (
             the
             proper
             
             work
             of
             the
             Devil
             )
             as
             
               S.
               James
            
             speaks
             .
             
          
           
             For
             the
             order
             and
             dependance
             of
             this
             Commandment
             upon
             the
             former
             ,
             it
             is
             very
             exact
             .
             For
             ,
          
           
             1.
             
             First
             ,
             the
             fifth
             was
             concerning
             parents
             ,
             the
             beginners
             and
             Authors
             of
             our
             life
             ,
             therefore
             no
             object
             cometh
             better
             to
             be
             treated
             on
             in
             the
             next
             place
             ,
             then
             life
             it self
             ;
             which
             floweth
             as
             an
             effect
             from
             the
             former
             ,
             and
             every
             man
             ought
             to
             prize
             and
             esteem
             it
             both
             in
             himself
             and
             others
             .
             And
             as
             it
             ought
             to
             follow
             the
             fifth
             ,
             so
             ought
             it
             to
             go
             before
             the
             rest
             ;
             for
             we
             must
             first
             have
             
               life
               and
               being
            
             before
             we
             can
             partake
             of
             
               wedlock
               ,
               goods
               ,
               or
               good
               name
               ,
            
             〈◊〉
             do
             all
             depend
             upon
             life
             ,
             and
             therefore
             the
             Commandment
             for
             preserving
             of
             it
             ought
             to
             stand
             before
             these
             .
          
           
             2.
             
             The
             ground
             of
             the
             fifth
             Commandment
             was
             self
             conceit
             ;
             to
             restrain
             that
             conceit
             which
             men
             have
             of
             their
             own
             excellency
             ,
             whereby
             they
             assume
             honour
             to
             themselves
             ,
             and
             are
             unwilling
             
               to
               give
               honour
            
             to
             whom
             it
             is
             due
             .
             Hence
             men
             are
             apt
             to
             hate
             those
             that
             are
             better
             and
             more
             honoured
             then
             themselves
             ;
             for
             
               omnis
               iniquitas
               mentitur
               sibi
               ,
               all
               iniquity
               deceives
               it self
               ,
            
             and
             we
             may
             observe
             that
             the
             first
             murder
             came
             from
             
             this
             ,
             Cain
             hated
             his
             brother
             ,
             because
             he
             was
             accepted
             and
             preferred
             before
             him
             ,
             and
             the
             text
             saith
             plainly
             that
             he
             slew
             his
             brother
             ,
             because
             he
             was
             better
             then
             himself
             ,
             for
             
             
               his
               brothers
               works
               were
               good
               ,
               and
               his
               own
               evil
               .
            
             So
             was
             Esau's
             anger
             kindled
             against
             
             Jacob
             ,
             because
             of
             his
             prerogative
             of
             birth-right
             which
             he
             had
             bought
             ,
             and
             for
             the
             blessing
             which
             he
             stole
             from
             Esau.
             The
             like
             was
             in
             the
             Patriarchs
             against
             Joseph
             :
             so
             
             that
             in
             both
             cases
             (
             had
             they
             not
             been
             prevented
             )
             they
             had
             proceeded
             even
             to
             murder
             ,
             when
             they
             hated
             them
             .
             All
             this
             ,
             I
             say
             ,
             grows
             upon
             the
             conceit
             ,
             that
             we
             are
             not
             honored
             so
             much
             ,
             and
             others
             (
             in
             our
             opinion
             )
             are
             honoured
             more
             then
             they
             should
             be
             .
             Thus
             then
             we
             being
             thwarted
             and
             crossed
             ,
             do
             as
             Ahab
             did
             ,
             fall
             into
             anger
             and
             revenge
             ,
             and
             (
             to
             obtain
             our
             desires
             )
             into
             murder
             .
             And
             therefore
             in
             the
             placing
             of
             this
             Commandment
             before
             those
             that
             follow
             ,
             there
             is
             very
             good
             order
             observed
             .
          
           
             It
             is
             true
             ,
             as
             diverse
             have
             well
             observed
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               fervour
               of
               spirit
               or
               animosity
               ,
            
             proceedeth
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             desire
             ,
             and
             our
             affections
             are
             hence
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             violent
             and
             earnest
             .
             We
             see
             in
             natural
             things
             ,
             fire
             ,
             whose
             natural
             place
             is
             to
             be
             above
             ,
             desireth
             to
             be
             there
             ,
             and
             therefore
             it
             hath
             the
             quality
             of
             lightnesse
             given
             to
             it
             ,
             whereby
             it
             is
             apt
             to
             ascend
             ,
             and
             if
             it
             be
             hindred
             in
             its
             course
             ,
             it
             hath
             another
             quality
             ,
             viz.
             hear
             ,
             to
             burn
             through
             and
             make
             way
             ,
             whereby
             it
             will
             search
             ,
             and
             by
             its
             own
             strength
             〈◊〉
             to
             remove
             the
             impediment
             .
             Such
             a
             thing
             is
             in
             the
             soul
             of
             man
             ;
             for
             God
             having
             given
             us
             light
             to
             know
             what
             we
             have
             to
             do
             ,
             giveth
             also
             a
             desire
             to
             do
             it
             ,
             &
             so
             we
             make
             toward
             it
             ,
             we
             go
             up
             ;
             for
             therefore
             hath
             he
             given
             us
             that
             part
             of
             the
             minde
             which
             we
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             answerable
             to
             the
             lightnesse
             in
             the
             fire
             :
             and
             then
             answerable
             to
             
               calor
               heat
            
             ,
             he
             hath
             given
             us
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             by
             the
             zeal
             of
             it
             we
             remove
             all
             impediments
             in
             our
             course
             .
          
           
             1.
             
             Now
             the
             first
             step
             or
             motive
             to
             murder
             is
             anger
             ,
             which
             is
             
               vindex
               laesae
               concupiscentiae
               ,
               the
               revenger
               of
               our
               desire
               impaired
            
             ;
             this
             being
             not
             satisfied
             ,
             there
             naturally
             follows
             
               ebullitio
               sanguinis
               ,
               a
               boyling
               of
               the
               blood
               ,
            
             for
             we
             commonly
             say
             ,
             when
             a
             man
             is
             crossed
             in
             that
             he
             desires
             ,
             
               His
               blood
               riseth
            
             ,
             upon
             which
             follows
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             anger
             ,
             and
             a
             desire
             of
             removing
             the
             impediment
             .
             But
             this
             we
             are
             to
             understand
             ,
             that
             anger
             is
             not
             of
             the
             same
             quality
             with
             some
             other
             affections
             ,
             as
             namely
             that
             of
             envy
             ,
             that
             doth
             sound
             ill
             ,
             assoon
             as
             it
             is
             named
             ,
             for
             it
             implies
             a
             grief
             at
             the
             good
             of
             another
             ,
             which
             is
             simply
             and
             altogether
             sinful
             ,
             as
             being
             directly
             contrary
             to
             the
             vertue
             of
             love
             :
             but
             anger
             is
             not
             simply
             evil
             in
             regard
             of
             the
             act
             or
             object
             ,
             but
             when
             it
             fails
             either
             in
             the
             cause
             ,
             or
             the
             quantity
             ,
             or
             measure
             ,
             then
             our
             Anger
             may
             be
             faulty
             .
             
               Be
               angry
            
             ,
             saith
             
               S.
               Paul
               ,
               but
               sin
               not
               .
            
             
             So
             that
             there
             may
             be
             anger
             which
             is
             not
             sinful
             :
             and
             when
             anger
             is
             a
             sin
             ,
             often
             it
             cometh
             not
             in
             regard
             of
             the
             object
             ,
             nor
             at
             any
             time
             in
             regard
             of
             the
             affection
             it self
             ,
             which
             is
             indifferent
             ,
             but
             when
             we
             are
             angry
             either
             without
             cause
             ,
             or
             upon
             a
             trivial
             and
             light
             occasion
             ,
             or
             when
             upon
             a
             just
             cause
             we
             keep
             no
             measure
             ,
             but
             our
             anger
             is
             extream
             .
          
           
             To
             be
             moved
             with
             indignation
             ,
             in
             Gods
             cause
             ,
             or
             for
             the
             publick
             good
             ,
             is
             a
             vertue
             ,
             and
             it
             is
             called
             
               Nemesis
               ,
               indignation
            
             ,
             as
             when
             a
             man
             doth
             see
             a
             thing
             committed
             against
             Gods
             glory
             ,
             that
             ought
             not
             to
             be
             done
             ,
             or
             a
             thing
             that
             ought
             to
             be
             done
             ,
             not
             done
             to
             the
             glory
             of
             God
             ,
             or
             the
             good
             of
             the
             Church
             and
             Common-wealth
             .
             This
             is
             
               ira
               per
               zelum
               ,
               a
               zealous
               anger
               ,
            
             and
             is
             called
             
               Ira
               spiritus
               sancti
               ,
               a
               holy
               anger
               .
            
             Such
             an
             anger
             was
             that
             of
             our
             Saviour
             against
             them
             
             that
             prophaned
             the
             Temple
             .
             And
             that
             of
             Elias
             when
             he
             saw
             the
             worship
             of
             Baal
             set
             
             up
             ,
             instead
             of
             the
             true
             worship
             of
             God.
             And
             this
             anger
             venerable
             Beda
             commends
             
             to
             us
             :
             
               Zelo
               domus
               patris
               Salvator
               impios
               〈◊〉
               Templo
               ,
               zelemus
               &
               nos
               domum
               Dei
               ,
               &
               quantum
               possumus
               ne
               quid
               in
               ea
               pravum
               geratur
               ,
               insistamus
               :
            
             our
             Saviour
             in
             zeal
             to
             his
             〈◊〉
             house
             turned
             the
             wicked
             out
             of
             the
             〈◊〉
             ,
             let
             us
             be
             as
             zealous
             for
             that
             house
             ,
             and
             be
             〈◊〉
             and
             careful
             as
             much
             as
             in
             us
             lyeth
             ,
             that
             no
             wicked
             thing
             be
             done
             there
             ,
             &c.
             
          
           
             The
             other
             is
             
               ira
               per
               vitium
            
             ,
             a
             faulty
             anger
             ,
             or
             
               ira
               〈◊〉
            
             ,
             a
             fleshly
             anger
             ,
             and
             that
             
             is
             ,
             when
             a
             man
             is
             angry
             without
             cause
             ,
             condemned
             by
             our
             Saviour
             ,
             who
             threatens
             
             him
             that
             is
             angry
             with
             his
             brother
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               without
               a
               cause
            
             ;
             or
             when
             it
             is
             
               extra
               modum
            
             ,
             beyond
             all
             rules
             of
             moderation
             ;
             when
             a
             man
             gives
             place
             to
             wrath
             ,
             and
             lets
             it
             run
             out
             of
             all
             compasse
             ,
             contrary
             to
             the
             Apostles
             rule
             ,
             who
             bids
             us
             ,
             
               resist
               anger
               ,
               and
               not
               give
               place
               to
               it
               .
               S.
               Gregory
            
             gives
             us
             a
             rule
             for
             this
             kinde
             of
             anger
             ;
             
               Ira
               cum
               delinquentium
            
             
             
               culpas
               insequitur
               ,
               non
               debet
               menti
               quasi
               Domina
               prire
               ,
               sed
               post
               rationis
               〈◊〉
            
             
             
               quasi
               ancilla
               fumulari
            
             ;
             when
             anger
             prosecutes
             the
             faults
             of
             Delinquents
             ,
             it
             should
             not
             go
             before
             the
             minde
             like
             a
             Mistresse
             ,
             but
             follow
             reason
             as
             an
             hand-maid
             :
             and
             when
             the
             affection
             is
             not
             thus
             ruled
             by
             reason
             ,
             then
             it
             is
             no
             more
             Nemesis
             ,
             but
             
               radix
               amaritudinis
            
             ,
             a
             root
             of
             bitternesse
             ,
             or
             
               venenum
               serpentis
            
             ,
             the
             poison
             of
             the
             serpent
             that
             infecteth
             our
             nature
             .
             
          
           
             Now
             this
             sinful
             wrath
             ,
             which
             is
             the
             spawn
             of
             those
             sins
             which
             
               S.
               James
            
             reckoneth
             up
             ,
             is
             either
             the
             first
             motion
             rising
             in
             us
             ,
             or
             else
             it
             is
             
               suppuratio
               vitii
            
             ,
             an
             impostume
             ,
             or
             inward
             ranckling
             of
             it
             :
             and
             this
             ,
             if
             it
             be
             against
             a
             Superiour
             ,
             it
             is
             called
             a
             grudge
             ;
             if
             against
             an
             equal
             ,
             〈◊〉
             ;
             if
             towards
             an
             inferiour
             ,
             it
             is
             termed
             disdain
             ;
             and
             this
             grudge
             if
             it
             continue
             longer
             ,
             will
             grow
             into
             an
             impostume
             of
             envy
             ,
             and
             so
             will
             rancour
             into
             hatred
             ,
             and
             disdain
             into
             contempt
             .
             After
             which
             they
             usually
             break
             out
             ,
             and
             have
             two
             issues
             .
             1.
             
             In
             the
             tongue
             .
             2.
             
             In
             the
             Countenance
             .
             If
             it
             breaks
             out
             1.
             in
             the
             tongue
             ,
             it
             is
             called
             
               spuma
               vitii
            
             ,
             the
             〈◊〉
             or
             froth
             of
             the
             vice
             ,
             which
             being
             against
             Superiours
             is
             called
             〈◊〉
             ,
             whispering
             or
             detraction
             :
             of
             such
             
               S.
               Bernard
            
             
             saith
             ,
             
               〈◊〉
               portant
               in
               ling
               〈◊〉
            
             ,
             they
             carry
             the
             Devil
             in
             their
             tongue
             .
             And
             when
             it
             is
             against
             equals
             ,
             it
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             contentious
             railing
             and
             brawling
             :
             and
             lastly
             ,
             against
             Inferiours
             it
             is
             scoffing
             and
             reproaching
             :
             or
             else
             2.
             it
             breaks
             out
             in
             the
             countenance
             ,
             which
             is
             called
             ,
             
               Icterus
               vitii
            
             the
             jaundice
             of
             sin
             ,
             we
             shall
             know
             it
             if
             it
             be
             against
             Superiours
             ,
             
               per
               obliquos
               〈◊〉
            
             ,
             by
             the
             crooked
             and
             learing
             eye
             ;
             if
             to
             an
             
             equal
             ,
             by
             the
             whole
             face
             ;
             and
             to
             an
             Inferiour
             by
             high
             and
             lofty
             looks
             ,
             as
             the
             Prophet
             calls
             them
             .
          
           
             3.
             
             Besides
             these
             it
             breaks
             out
             
               in
               actum
               &
               〈◊〉
            
             ,
             into
             execution
             ,
             into
             the
             hands
             and
             feet
             ,
             and
             then
             it
             is
             called
             
               Lepra
               peccati
            
             ,
             the
             leprousie
             of
             sin
             ,
             and
             produceth
             fighting
             and
             bloodshedding
             :
             which
             Leprousie
             stayes
             not
             within
             our selves
             ,
             but
             infects
             others
             also
             ,
             
               Come
               let
               us
               smite
               him
               with
               the
               tongue
               .
            
             These
             are
             all
             a
             kin
             to
             murder
             .
             
             And
             this
             is
             a
             brief
             enumeration
             of
             those
             things
             ,
             which
             shall
             hereafter
             be
             set
             forth
             at
             large
             .
          
           
             And
             as
             in
             this
             Commandment
             ,
             there
             is
             a
             prohibition
             of
             murder
             and
             its
             kindred
             ,
             so
             is
             there
             also
             an
             injunction
             in
             general
             to
             do
             all
             things
             that
             may
             conduce
             to
             the
             preservation
             of
             our
             Neighbours
             life
             :
             of
             which
             also
             we
             shall
             speak
             hereafter
             .
          
           
             The
             Hebrews
             have
             a
             saying
             ,
             that
             every
             man
             ought
             to
             be
             
               lignum
               vitae
               〈◊〉
            
             ,
             a
             tree
             of
             life
             to
             his
             Neighbour
             .
             What
             it
             is
             to
             be
             
               〈◊〉
               vitae
            
             ,
             a
             tree
             of
             life
             to
             our
             Neighbour
             ,
             the
             Wise
             man
             tells
             us
             in
             sundry
             places
             :
             
               fructus
               justi
               ,
               the
               fruit
               of
               the
               righteous
               is
               a
               tree
               of
               life
               ,
            
             to
             deal
             justly
             with
             him
             ,
             and
             offer
             him
             no
             wrong
             ;
             and
             in
             
             another
             place
             ,
             
               Desiderium
               expletum
               ,
               a
               desire
               fulfilled
               is
               a
               tree
               of
               life
               ,
            
             that
             is
             ,
             by
             〈◊〉
             
             and
             doing
             good
             ;
             and
             again
             ,
             
               〈◊〉
               〈◊〉
            
             ,
             a
             gentle
             tongue
             ,
             which
             gives
             gentle
             speeches
             .
             These
             are
             
               ligna
               vitae
            
             ,
             trees
             of
             〈◊〉
             ,
             for
             by
             these
             we
             make
             our
             
             Neighbour
             to
             have
             
               cor
               sanum
               ,
               a
               〈◊〉
            
             ,
             or
             
               joyful
               heart
            
             ,
             which
             is
             indeed
             
               the
               life
               of
               the
               flesh
            
             ,
             as
             he
             tells
             in
             another
             place
             ;
             for
             without
             this
             ,
             this
             life
             is
             ,
             as
             the
             Heathen
             said
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               life
               without
               life
            
             .
          
           
             It
             is
             a
             foolish
             opinion
             of
             some
             that
             think
             ,
             that
             the
             body
             and
             senses
             are
             the
             best
             things
             they
             possesse
             ,
             and
             thereupon
             infer
             that
             murder
             hath
             onely
             〈◊〉
             to
             the
             body
             :
             but
             the
             truth
             is
             ,
             there
             is
             a
             murder
             of
             the
             soul
             as
             well
             as
             of
             the
             body
             .
             So
             that
             murder
             is
             referred
             to
             two
             lives
             .
             1.
             
             The
             life
             present
             .
             And
             2.
             the
             life
             to
             come
             .
          
           
           
             The
             world
             and
             the
             Common
             law
             account
             it
             an
             offence
             ,
             if
             the
             body
             ,
             or
             good
             estate
             of
             it
             be
             endammaged
             .
             The
             good
             estate
             of
             the
             body
             is
             called
             
               incolumit
               as
               corporis
            
             ,
             the
             good
             plight
             and
             habit
             of
             the
             body
             :
             and
             this
             consisteth
             in
             3
             things
             (
             which
             are
             all
             included
             in
             murder
             ,
             as
             degrees
             to
             it
             .
             )
          
           
             
               1.
               
                 〈◊〉
                 integritate
                 corporis
              
               ,
               in
               the
               perfectnesse
               of
               each
               member
               of
               the
               body
               .
               The
               body
               therefore
               is
               not
               onely
               prejudiced
               ,
               when
               life
               is
               taken
               away
               totally
               ,
               but
               when
               the
               body
               loseth
               an
               arm
               ,
               or
               a
               leg
               .
               A
               maim
               will
               〈◊〉
               a
               good
               action
               .
            
             
               2.
               
               
                 In
                 incolumitate
                 sensus
              
               ,
               in
               the
               soundnesse
               of
               the
               senses
               of
               our
               bodies
               ,
               when
               we
               are
               at
               ease
               ,
               without
               pain
               ,
               and
               therefore
               when
               a
               man
               is
               wounded
               ,
               hurt
               ,
               or
               stricken
               ,
               though
               no
               limb
               be
               taken
               away
               .
               This
               bears
               an
               action
               of
               Battery
               .
            
             
               3.
               
               
                 In
                 libertate
                 motus
              
               ,
               in
               freedom
               to
               go
               whither
               we
               will.
               When
               a
               man
               is
               unjustly
               committed
               to
               prison
               ,
               and
               there
               wrongfully
               detained
               .
               The
               law
               in
               this
               case
               allows
               the
               party
               so
               restrained
               ,
               his
               action
               against
               the
               person
               that
               deprives
               him
               of
               this
               liberty
               .
            
          
           
             Now
             as
             there
             is
             
               inconlumitas
               corporis
            
             ,
             soundnesse
             of
             body
             :
             so
             there
             is
             of
             the
             soul
             too
             ,
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             tranquility
             of
             the
             soul
             ,
             and
             this
             may
             also
             be
             endammaged
             .
             The
             good
             estate
             of
             the
             soul
             consists
             also
             in
             three
             things
             .
          
           
             
               1.
               
               
                 In
                 dilectione
              
               ,
               in
               love
               ;
               against
               which
               cometh
               in
               odium
               ,
               hatred
               ,
               with
               its
               crue
               
               and
               retinue
               .
            
             
               2.
               
               
                 In
                 〈◊〉
              
               ,
               joy
               .
               Against
               this
               cometh
               that
               ,
               which
               so
               handleth
               a
               man
               ,
               that
               he
               falleth
               in
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               into
               
                 Torporem
                 〈◊〉
              
               ,
               a
               sloth
               or
               drousinesse
               of
               soul
               ,
               so
               that
               he
               taketh
               〈◊〉
               delight
               in
               any
               good
               thing
               ,
               or
               if
               he
               fall
               into
               envy
               .
            
             
               3.
               
               
                 In
                 pace
              
               .
               Peace
               is
               the
               last
               ,
               which
               is
               twofold
               .
               1.
               
               Either
               within
               a
               mans
               〈◊〉
               ,
               quiet
               thoughts
               ,
               against
               which
               cometh
               scandalum
               ,
               scandal
               given
               :
               or
               2.
               without
               ,
               between
               him
               and
               others
               ,
               and
               the
               opposer
               of
               this
               is
               discord
               and
               contention
               .
            
          
           
             So
             that
             not
             onely
             offences
             against
             the
             body
             ,
             or
             the
             incolumity
             and
             good
             thereof
             ,
             but
             offenders
             
               contra
               animam
            
             ,
             against
             the
             soul
             ,
             and
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             good
             plight
             thereof
             ,
             
             are
             comprehended
             within
             this
             Commandment
             ,
             as
             breaches
             thereof
             .
          
           
             When
             Esau
             against
             the
             will
             of
             his
             parents
             had
             matched
             himself
             with
             strange
             women
             ,
             
             the
             daughters
             of
             Heth
             ,
             the
             text
             tells
             us
             ,
             that
             Rebecca
             professed
             ,
             
               She
               was
               weary
            
             
             
               of
               her
               life
            
             ,
             and
             this
             wearinesse
             of
             life
             Job
             calleth
             
               amaritudinem
               anima
            
             ,
             the
             bitternesse
             
             of
             his
             soul.
             Esau
             in
             this
             act
             was
             a
             trespasser
             against
             this
             Commandment
             .
             On
             the
             other
             side
             ,
             Jacobs
             soul
             being
             as
             it
             were
             dead
             by
             the
             report
             of
             Josephs
             death
             ,
             〈◊〉
             imprisonment
             ,
             and
             Benjamins
             departure
             ,
             it
             is
             said
             of
             him
             ,
             when
             he
             was
             told
             that
             
             Joseph
             was
             alive
             ;
             that
             his
             spirit
             revived
             ,
             as
             if
             before
             it
             had
             been
             dead
             The
             Hebrews
             have
             a
             phrase
             
               〈◊〉
               animam
            
             ,
             to
             kill
             the
             soul
             ,
             and
             the
             English
             have
             the
             like
             ,
             to
             kill
             the
             heart
             :
             and
             the
             Wise
             man
             hath
             one
             neer
             to
             it
             :
             
               Spiritus
               tristis
               exsiccat
               ossa
               ,
               a
               broken
               spirit
               drieth
               the
               bones
            
             ;
             for
             grief
             is
             a
             cause
             of
             diminishing
             the
             natural
             heat
             ,
             so
             that
             he
             that
             ministreth
             this
             occasion
             to
             any
             man
             ,
             doth
             what
             he
             can
             to
             shorten
             his
             life
             ,
             and
             is
             within
             compasse
             of
             breach
             of
             this
             Commandment
             ;
             for
             whatsoever
             is
             contrary
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             life
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             well-being
             ,
             is
             forbidden
             by
             this
             Commandment
             ,
             
               Thou
               shalt
               not
            
             
             kill
             .
          
           
             The
             scope
             of
             this
             Commandment
             ,
             is
             not
             any
             private
             benefit
             ,
             but
             the
             publick
             good
             ,
             as
             was
             said
             before
             of
             the
             Law
             in
             general
             ;
             for
             the
             sin
             forbidden
             here
             is
             ,
             1.
             
             In
             respect
             
             of
             God
             himself
             .
             God
             will
             not
             have
             any
             man
             killed
             ,
             and
             his
             reason
             he
             gives
             ,
             because
             
             man
             is
             his
             own
             image
             ;
             and
             it
             is
             accounted
             a
             capital
             crime
             against
             earthly
             Princes
             to
             deface
             their
             image
             .
             2.
             
             In
             regard
             of
             the
             Church
             .
             Christians
             are
             all
             one
             body
             in
             Christ
             ,
             therefore
             he
             that
             shall
             take
             away
             any
             member
             of
             it
             ,
             makes
             a
             rupture
             in
             that
             mystical
             
             body
             .
             3.
             
             In
             respect
             of
             the
             Common-wealth
             .
             Peace
             is
             a
             great
             benefit
             ,
             and
             a
             great
             blessing
             
             when
             men
             shall
             live
             without
             fear
             ;
             besides
             ,
             
               Tutela
               singulorum
            
             ,
             the
             safety
             of
             every
             private
             person
             ,
             who
             as
             he
             hath
             received
             life
             from
             God
             ,
             so
             he
             hath
             received
             reason
             ,
             by
             the
             use
             whereof
             he
             is
             to
             preserve
             it
             .
             For
             as
             the
             Psalmist
             saith
             ,
             God
             is
             the
             fountain
             of
             life
             ,
             from
             whom
             life
             is
             derived
             to
             every
             man
             ,
             and
             it
             is
             he
             that
             hath
             given
             man
             ,
             
               nobilem
               rationis
               usum
            
             ,
             whereby
             he
             may
             procure
             himself
             both
             
               incolumitatem
               corporis
            
             ,
             the
             good
             plight
             of
             body
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             good
             habit
             or
             tranquillity
             of
             soul
             :
             and
             with
             this
             he
             hath
             fenced
             him
             round
             .
             So
             much
             in
             general
             .
             Now
             for
             the
             particulars
             .
          
        
         
           
           
             CHAP.
             II.
             
          
           
             
               Of
               murther
               in
               general
               .
               The
               slaughter
               of
               beasts
               not
               prohibited
               ,
               but
               in
               two
               cases
               .
               Of
               killing
               a
               mans
               self
               ,
               diverse
               reasons
               against
               it
               .
               Of
               killing
               another
               :
               many
               reasons
               to
               shew
               the
               greatnesse
               of
               this
               sin
               .
               The
               aggravations
               of
               this
               sin
               from
               the
               person
               murthered
               .
            
          
           
             THe
             Manichees
             held
             a
             fond
             opinion
             ,
             that
             because
             it
             is
             said
             ,
             
               Non
               occides
               ,
               Thou
               shalt
               not
               kill
               ,
            
             that
             a
             man
             ought
             not
             to
             kill
             a
             beast
             or
             〈◊〉
             ,
             or
             cut
             down
             a
             tree
             ,
             or
             〈◊〉
             up
             an
             herb
             ,
             because
             there
             is
             life
             in
             it
             .
             But
             this
             errour
             may
             be
             confuted
             ,
             even
             from
             the
             Creation
             ,
             for
             before
             the
             flood
             ,
             God
             saith
             ,
             
               Behold
               I
               have
               given
               you
               every
               herb
               bearing
               seed
               ,
               and
               every
               tree
               ,
               &c.
               to
               be
               to
               you
               for
               meat
            
             ;
             he
             gave
             all
             things
             for
             the
             use
             of
             man
             ,
             as
             alter
             the
             flood
             ,
             
               Every
               moving
               thing
               that
               liveth
               ,
               &c.
               
            
             And
             under
             the
             Gospel
             we
             see
             
             it
             most
             plainly
             .
             
               S.
               Paul
            
             tells
             the
             Corinthians
             ,
             that
             whatsoever
             is
             sold
             in
             the
             shambles
             ,
             
             that
             ye
             may
             eat
             .
             
          
           
             1.
             
             The
             reasons
             are
             evident
             .
             First
             ,
             where
             there
             is
             not
             
               〈◊〉
               societatis
            
             ,
             right
             of
             society
             ,
             there
             cannot
             be
             
               societas
               juris
            
             ,
             not
             participation
             of
             right
             :
             but
             they
             have
             no
             right
             of
             society
             with
             us
             ,
             because
             they
             want
             reason
             :
             and
             therefore
             it
             can
             be
             no
             injurie
             to
             them
             to
             kill
             them
             ;
             for
             where
             there
             is
             no
             right
             no
             jui
             ,
             there
             cannot
             be
             injuria
             ,
             wrong
             .
          
           
             2.
             
             To
             use
             a
             thing
             to
             that
             end
             for
             which
             it
             is
             ordained
             ,
             is
             no
             sin
             ;
             but
             the
             lesse
             perfect
             was
             made
             for
             the
             more
             perfect
             ,
             therefore
             herbs
             were
             ordained
             for
             beasts
             ,
             and
             both
             for
             the
             use
             of
             man.
             
          
           
             1.
             
             Yet
             in
             two
             cases
             we
             are
             prohibited
             the
             killing
             of
             beasts
             ;
             first
             when
             it
             turneth
             to
             the
             detriment
             of
             our
             neighbour
             .
             It
             is
             not
             the
             killing
             of
             the
             beast
             ,
             but
             the
             wrong
             
             and
             detriment
             done
             to
             our
             neighbour
             that
             is
             the
             sin
             .
          
           
             2.
             
             If
             we
             kill
             it
             in
             the
             〈◊〉
             of
             our
             wrath
             ,
             exacting
             or
             seeming
             to
             〈◊〉
             from
             it
             that
             power
             of
             understanding
             ,
             of
             which
             it
             is
             not
             capable
             .
             
               S.
               Augustine
            
             describing
             the
             impotencie
             ,
             or
             rather
             〈◊〉
             of
             the
             passion
             of
             anger
             ,
             saith
             ,
             
               〈◊〉
               est
               ,
               cum
               〈◊〉
               opinio
               turbulent
               .
               appetitus
               〈◊〉
               ed
               ,
               〈◊〉
               facilitatem
               actionis
               〈◊〉
               ,
               〈◊〉
            
             ;
             
             
               non
               〈◊〉
               tantum
               ,
               sed
               〈◊〉
               irascimur
               in
               scribendo
               ,
               〈◊〉
               ;
               〈◊〉
               &
               frangimus
               ,
               aleatores
               〈◊〉
               ,
               〈◊〉
               penicillo
               ,
               &c.
            
             this
             passion
             so
             diverts
             a
             mans
             iudgement
             :
             that
             we
             are
             not
             onely
             angry
             with
             men
             ,
             but
             the
             writer
             with
             his
             〈◊〉
             ,
             in
             dashing
             and
             breaking
             it
             ,
             Gamesters
             with
             their
             〈◊〉
             ,
             Painters
             with
             their
             〈◊〉
             ,
             &c.
             when
             they
             do
             not
             please
             them
             ;
             when
             they
             have
             not
             that
             
               facilitatem
               〈◊〉
            
             .
             And
             this
             is
             contrary
             to
             Gods
             〈◊〉
             ,
             for
             
               he
               saves
               both
               man
               and
               〈◊〉
               :
            
             and
             so
             do
             the
             godly
             ;
             
               The
               righteous
               man
               regardeth
               the
               life
               of
               his
               beast
               ,
            
             〈◊〉
             the
             〈◊〉
             man
             ,
             that
             is
             ,
             exacts
             not
             
             in
             his
             passion
             more
             from
             his
             beast
             ,
             then
             is
             within
             his
             strength
             ,
             or
             capacity
             .
             
          
           
             Come
             we
             now
             to
             man-killing
             ,
             which
             is
             murder
             here
             specified
             .
          
           
             There
             are
             two
             sorts
             of
             slaughter
             prohibited
             by
             this
             Commandment
             .
             1.
             
             Sui
             ,
             of
             a
             mans
             self
             .
             2.
             
             Alterius
             ,
             of
             another
             .
          
           
             1.
             
             For
             the
             〈◊〉
             ,
             though
             the
             Heathen
             we
             read
             of
             (
             as
             
               〈◊〉
               ,
               Seneca
               ,
               Cato
            
             ,
             and
             others
             )
             thought
             it
             a
             〈◊〉
             sin
             to
             kill
             another
             ;
             yet
             they
             〈◊〉
             lay
             violent
             hands
             upon
             themselves
             ,
             and
             thought
             it
             lawful
             ,
             and
             were
             held
             in
             great
             〈◊〉
             for
             it
             .
             But
             Christian
             religion
             tells
             us
             ,
             that
             it
             is
             an
             unlawful
             act
             ,
             and
             that
             no
             man
             hath
             power
             over
             his
             own
             life
             ,
             for
             these
             〈◊〉
             .
          
           
             1.
             
             First
             ,
             we
             must
             needs
             grant
             ,
             that
             under
             the
             〈◊〉
             〈◊〉
             of
             
               〈◊〉
               occides
            
             ,
             is
             comprehended
             ,
             
               Non
               occides
               〈◊〉
            
             .
             Because
             ,
             as
             〈◊〉
             〈◊〉
             before
             ,
             the
             〈◊〉
             rule
             of
             this
             Law
             is
             ,
             
               〈◊〉
               teipsum
            
             ,
             thou
             shalt
             love
             thy
             Neighbour
             as
             thy self
             ,
             then
             
               non
               〈◊〉
               alium
               ,
               〈◊〉
               non
               occides
               〈◊〉
               ,
            
             thou
             shalt
             not
             kill
             another
             ,
             as
             thou
             〈◊〉
             not
             kill
             thy self
             ;
             and
             therefore
             the
             prohibition
             of
             killing
             another
             ,
             includes
             a
             prohibition
             of
             killing
             ones
             〈◊〉
             ;
             the
             one
             is
             against
             the
             law
             of
             charity
             and
             of
             〈◊〉
             ,
             as
             well
             as
             the
             〈◊〉
             for
             we
             are
             by
             nature
             most
             neerly
             linked
             and
             united
             to
             ourselves
             ,
             and
             nature
             provides
             for
             self-preservation
             before
             the
             preservation
             of
             others
             ;
             for
             it
             first
             provides
             
               alimentum
               〈◊〉
            
             ,
             by
             〈◊〉
             of
             meat
             in
             the
             stomack
             ,
             before
             it
             gives
             
               propaginem
               〈◊〉
            
             ,
             propagation
             of
             the
             kinde
             ,
             for
             the
             〈◊〉
             is
             of
             that
             which
             remains
             after
             the
             〈◊〉
             of
             the
             〈◊〉
             .
          
           
           
             2.
             
             Every
             man
             that
             live
             〈◊〉
             in
             a
             society
             or
             common-wealth
             is
             a
             part
             thereof
             ,
             and
             〈◊〉
             〈◊〉
             
               〈◊〉
               〈◊〉
            
             ,
             at
             his
             own
             〈◊〉
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             of
             the
             society
             or
             Common-wealth
             where
             he
             lives
             ,
             and
             〈◊〉
             cannot
             〈◊〉
             or
             〈◊〉
             〈◊〉
             without
             detriment
             to
             the
             whole
             .
             And
             therefore
             it
             was
             ,
             that
             the
             〈◊〉
             〈◊〉
             〈◊〉
             their
             goods
             to
             their
             〈◊〉
             ,
             as
             it
             is
             with
             〈◊〉
             ,
             because
             the
             state
             being
             injured
             by
             them
             in
             the
             losse
             of
             a
             subject
             will
             be
             in
             some
             〈◊〉
             〈◊〉
             ,
             by
             depriving
             them
             of
             power
             to
             dispole
             of
             their
             〈◊〉
             .
          
           
             3.
             
             Our
             life
             is
             the
             gift
             of
             God
             (
             as
             〈◊〉
             〈◊〉
             it
             in
             her
             long
             )
             
               〈…〉
               ,
               〈◊〉
               〈◊〉
            
             
             
               that
               gives
               life
            
             ,
             and
             we
             ought
             not
             to
             dispose
             of
             any
             gift
             of
             God
             without
             the
             〈◊〉
             ,
             or
             〈◊〉
             to
             the
             will
             of
             the
             donour
             .
             And
             the
             〈◊〉
             because
             
               we
               〈◊〉
               〈◊〉
               with
               a
            
             
             〈◊〉
             ,
             (
             as
             the
             Apostle
             tells
             us
             )
             which
             implies
             a
             〈◊〉
             from
             〈◊〉
             to
             him
             that
             bought
             us
             we
             are
             his
             servants
             .
             And
             then
             ,
             as
             the
             〈◊〉
             saith
             ,
             〈…〉
             ?
             who
             〈◊〉
             thou
             that
             〈◊〉
             another
             〈◊〉
             servant
             〈◊〉
             〈◊〉
             may
             we
             say
             ,
             
               〈◊〉
               〈◊〉
            
             
             
               qui
               interficis
               〈◊〉
               〈◊〉
            
             ?
             who
             〈◊〉
             thou
             that
             〈◊〉
             〈◊〉
             〈◊〉
             servant
             ?
             It
             is
             worse
             then
             brutish
             to
             kill
             ,
             drown
             ,
             or
             bring
             upon
             our selves
             〈◊〉
             〈◊〉
             death
             .
             The
             very
             swine
             would
             not
             have
             run
             into
             the
             sea
             ,
             but
             that
             they
             〈◊〉
             〈◊〉
             〈◊〉
             
             by
             the
             devil
             .
          
           
             And
             therfore
             Saint
             〈◊〉
             〈◊〉
             the
             act
             of
             〈◊〉
             ,
             that
             〈◊〉
             violent
             hands
             upon
             himself
             rather
             then
             he
             would
             fall
             into
             the
             hands
             of
             〈◊〉
             〈◊〉
             .
             It
             is
             a
             great
             errour
             for
             any
             man
             so
             hold
             ,
             that
             a
             man
             may
             kill
             himself
             ,
             〈◊〉
             1.
             
               〈◊〉
               〈◊〉
            
             
             
               temporales
               molestias
            
             ,
             that
             he
             may
             avoide
             〈◊〉
             troubles
             ,
             〈◊〉
             〈◊〉
             did
             ,
             whereby
             he
             doth
             
               incidere
               in
               〈◊〉
            
             ,
             fall
             into
             those
             that
             are
             eternal
             or
             2.
             
               ut
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             hinder
             another
             mans
             〈◊〉
             ,
             when
             he
             shall
             thereby
             
               〈◊〉
               in
               〈◊〉
               〈◊〉
            
             ,
             fall
             into
             a
             grievous
             sinne
             of
             his
             own
             or
             3.
             
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             for
             his
             own
             sinne
             ,
             desperately
             ,
             as
             〈◊〉
             did
             ,
             there
             being
             a
             way
             to
             〈◊〉
             out
             by
             〈◊〉
             :
             upon
             which
             act
             of
             his
             Leo
             〈◊〉
             thus
             ;
             
               〈◊〉
               〈◊〉
               ,
               O
               〈◊〉
               &
               〈◊〉
               〈◊〉
               ,
            
             
             
               quem
               non
               〈◊〉
               〈◊〉
               ad
               〈◊〉
               ,
               sed
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               .
               O
               〈◊〉
               ,
            
             thou
             wert
             more
             wicked
             and
             unhappy
             then
             all
             men
             ,
             that
             wouldst
             not
             be
             led
             by
             repentance
             to
             God
             ,
             but
             〈◊〉
             by
             〈◊〉
             to
             hang
             thy
             〈◊〉
             .
             〈◊〉
             lastly
             ,
             
               〈◊〉
               〈◊〉
            
             ;
             that
             they
             may
             not
             〈◊〉
             like
             〈◊〉
             ,
             that
             〈◊〉
             her self
             ,
             and
             the
             women
             in
             the
             primitive
             times
             ,
             that
             drowned
             themselves
             ,
             lest
             they
             should
             be
             〈◊〉
             :
             for
             by
             this
             meanes
             
               〈◊〉
               in
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               〈◊〉
               ,
            
             They
             〈◊〉
             into
             certain
             sinne
             ,
             to
             avoid
             an
             uncertain
             .
             So
             much
             for
             sui
             ,
             the
             killing
             a
             mans
             self
             .
          
           
             Concerning
             killing
             of
             another
             .
          
           
             2.
             
             Now
             for
             〈◊〉
             ,
             the
             killing
             of
             another
             ,
             the
             reasons
             against
             it
             are
             〈◊〉
             .
             The
             two
             first
             are
             general
             ,
             and
             were
             applied
             in
             the
             〈◊〉
             of
             Sui
             .
          
           
             1.
             
             
               Diliges
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Thou
             〈◊〉
             〈◊〉
             thy
             neighbour
             as
             thy self
             :
             and
             the
             rule
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               vis
               ,
               〈◊〉
               〈◊〉
               ,
            
             do
             as
             thou
             〈◊〉
             be
             done
             unto
             .
          
           
             2.
             
             Thy
             neighbour
             is
             Gods
             image
             ,
             and
             thou
             must
             not
             〈◊〉
             it
             
               〈◊〉
               as
               〈◊〉
               cum
               〈◊〉
               〈◊〉
               〈◊〉
               .
            
             The
             particular
             reasons
             are
             .
          
           
             1.
             
             
               We
               are
               all
               one
               〈◊〉
            
             ,
             as
             the
             〈◊〉
             speaks
             .
             And
             the
             same
             prophet
             〈◊〉
             
             it
             as
             a
             fearful
             judgement
             upon
             〈◊〉
             ,
             that
             it
             should
             come
             to
             〈◊〉
             ,
             that
             a
             man
             
             should
             eat
             the
             flesh
             of
             his
             own
             arme
             .
             And
             this
             is
             done
             ,
             if
             we
             〈◊〉
             and
             dev
             our
             one
             
             another
             ,
             as
             the
             Apostle
             speaks
             .
             
               No
               man
               never
               〈◊〉
               〈◊〉
               own
               flesh
               ,
            
             saith
             the
             same
             Apostle
             :
             
             we
             must
             not
             hate
             our
             brother
             ,
             much
             〈◊〉
             kill
             him
             .
          
           
             2.
             
             This
             sinne
             will
             make
             a
             man
             become
             
               〈◊〉
               〈◊〉
            
             ,
             the
             devils
             first
             born
             ,
             for
             he
             was
             (
             as
             our
             Saviour
             told
             the
             Jews
             that
             sought
             to
             kill
             him
             )
             a
             〈◊〉
             
             from
             the
             beginning
             ;
             and
             by
             his
             
               〈◊〉
               〈◊〉
            
             ,
             ye
             shall
             not
             die
             at
             all
             ,
             he
             
             brought
             in
             a
             certain
             〈◊〉
             ,
             for
             by
             one
             man
             ,
             sin
             entred
             into
             the
             world
             ,
             and
             death
             by
             sin
             ,
             as
             the
             Apostle
             speaks
             and
             so
             by
             this
             means
             ,
             as
             much
             as
             in
             him
             lay
             he
             murthered
             all
             the
             〈◊〉
             of
             mankinde
             .
          
           
             3.
             
             Murther
             is
             
               〈◊〉
               〈◊〉
            
             one
             ,
             of
             the
             crying
             sinnes
             ,
             and
             will
             not
             cease
             ,
             till
             God
             take
             revenge
             for
             it
             ;
             as
             in
             Abels
             case
             ,
             the
             〈◊〉
             of
             〈◊〉
             comes
             up
             
             to
             Heaven
             and
             Gods
             eares
             are
             alwayes
             open
             to
             this
             〈◊〉
             ,
             though
             to
             others
             he
             may
             seeme
             not
             to
             heare
             .
          
           
             4.
             
             It
             is
             a
             sin
             that
             God
             will
             have
             diligently
             searched
             after
             ,
             as
             we
             may
             see
             in
             the
             case
             of
             an
             uncertain
             murther
             ;
             when
             God
             appointed
             ,
             that
             the
             judges
             and
             〈◊〉
             of
             
             the
             city
             shall
             come
             ,
             and
             wash
             their
             hands
             in
             the
             blood
             of
             an
             heyfer
             over
             the
             〈◊〉
             
             man
             ,
             and
             protest
             their
             innocency
             ,
             〈◊〉
             their
             hands
             have
             not
             shed
             this
             mans
             blood
             ,
             nor
             have
             their
             eyes
             seen
             it
             .
             Without
             which
             〈◊〉
             ,
             Gods
             wrath
             would
             by
             no
             means
             be
             pacified
             .
          
           
             5.
             
             It
             is
             a
             cursed
             sinne
             ,
             
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               Cain
               ,
            
             saith
             God
             ,
             and
             accursed
             
             he
             was
             ,
             for
             he
             was
             a
             banished
             man
             (
             by
             his
             own
             confession
             )
             and
             a
             〈◊〉
             and
             vagabond
             .
             He
             was
             cast
             out
             of
             Gods
             〈◊〉
             that
             is
             ,
             excommunicate
             or
             cast
             out
             of
             the
             church
             ,
             〈◊〉
             from
             the
             place
             of
             Gods
             〈◊〉
             worship
             ,
             which
             is
             called
             his
             presence
             ,
             and
             so
             〈◊〉
             of
             his
             grace
             and
             favour
             .
             This
             was
             the
             first
             sentence
             of
             excommunication
             ,
             which
             was
             〈◊〉
             executed
             for
             this
             sinne
             .
          
           
             6.
             
             God
             sets
             a
             special
             mark
             upon
             him
             for
             it
             ,
             which
             the
             best
             expositors
             say
             ,
             
             was
             hor
             rour
             of
             the
             〈◊〉
             ,
             which
             of
             all
             other
             〈◊〉
             doth
             〈◊〉
             accompanie
             this
             sin
             of
             〈◊〉
             .
             So
             that
             this
             sin
             will
             〈◊〉
             〈◊〉
             the
             〈◊〉
             .
             The
             〈◊〉
             found
             this
             horrour
             :
             it
             never
             〈◊〉
             them
             from
             their
             first
             act
             〈◊〉
             Joseph
             ,
             till
             Josephs
             comforting
             
             and
             forgiving
             them
             .
             
          
           
             7.
             
             Cain
             himself
             passed
             sentence
             of
             death
             for
             his
             bloody
             act
             against
             himself
             .
             Blood
             for
             blood
             ,
             according
             to
             that
             of
             the
             heathen
             .
             
               Homicida
               quod
               secit
               〈◊〉
            
             .
             Let
             the
             murtherer
             look
             for
             the
             〈◊〉
             that
             〈◊〉
             hath
             done
             to
             another
             .
             Cains
             fear
             was
             ,
             that
             whosoever
             should
             finde
             him
             ,
             would
             kill
             him
             ,
             and
             accordingly
             it
             falls
             out
             ,
             that
             
             
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               of
               blood
               ,
               〈◊〉
               〈◊〉
               dies
               .
               〈◊〉
               ,
               shall
               not
               live
               out
               half
               their
               〈◊〉
               ,
            
             a
             man
             slayer
             may
             expect
             that
             measure
             from
             others
             ,
             which
             he
             hath
             meted
             out
             to
             others
             .
          
           
             8.
             
             God
             himself
             so
             approves
             of
             Cains
             sentence
             ,
             that
             though
             the
             hornes
             of
             the
             Altar
             were
             a
             sanctuary
             for
             other
             sins
             ,
             yet
             a
             murtherer
             〈◊〉
             he
             fled
             thither
             ,
             was
             to
             be
             
             taken
             away
             and
             put
             to
             death
             .
             It
             was
             〈◊〉
             〈◊〉
             that
             slew
             〈◊〉
             and
             Amasa
             ,
             slain
             
             by
             〈◊〉
             at
             the
             hornes
             of
             the
             〈◊〉
             .
          
           
             9.
             
             Nay
             God
             will
             require
             the
             blood
             of
             a
             man
             even
             at
             the
             hands
             of
             a
             beast
             :
             much
             
             more
             at
             a
             mans
             hands
             .
          
           
             10.
             
             Lastly
             ,
             Gods
             speech
             to
             〈◊〉
             is
             very
             remarkable
             ;
             the
             voice
             of
             the
             blood
             of
             thy
             brother
             〈◊〉
             to
             me
             from
             the
             ground
             :
             the
             very
             earth
             ,
             which
             is
             senselesse
             
             received
             that
             which
             he
             shed
             out
             〈◊〉
             his
             brothers
             veines
             ,
             and
             cryed
             for
             vengeance
             ,
             and
             shall
             man
             that
             〈◊〉
             sense
             let
             it
             out
             ?
             He
             that
             〈◊〉
             this
             sin
             ,
             passeth
             beast
             and
             earth
             ,
             and
             〈◊〉
             creatures
             .
          
           
             Now
             an
             homicides
             fact
             is
             augmented
             by
             circumstances
             ,
             for
             the
             person
             who
             is
             slain
             ,
             is
             either
             publick
             or
             private
             .
          
           
             1.
             
             This
             sin
             committed
             upon
             〈◊〉
             publick
             person
             ,
             is
             the
             more
             greivous
             of
             the
             two
             ,
             because
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             〈◊〉
             〈◊〉
             against
             many
             :
             the
             offendor
             doth
             what
             he
             can
             
               to
               quench
               〈◊〉
               light
               of
               Israel
               .
            
             To
             murther
             a
             King
             or
             Prince
             ,
             is
             of
             so
             horrid
             a
             nature
             ,
             
             the
             heathens
             abhorred
             it
             .
             〈◊〉
             〈◊〉
             the
             murthering
             of
             the
             Common
             father
             of
             a
             country
             ,
             yea
             as
             much
             as
             in
             men
             lies
             ,
             a
             murthering
             of
             God
             himself
             ,
             for
             they
             strike
             at
             God
             in
             his
             vicegerent
             and
             therefore
             though
             diverse
             Princes
             have
             been
             taken
             away
             and
             murthered
             〈◊〉
             ,
             yet
             never
             any
             people
             in
             the
             world
             pretended
             by
             any
             colour
             of
             legal
             〈◊〉
             ,
             or
             shew
             of
             mock
             〈◊〉
             to
             touch
             the
             life
             of
             a
             Prince
             ;
             (
             so
             odious
             they
             accounted
             it
             )
             〈◊〉
             counted
             it
             a
             wicked
             thing
             to
             crucifie
             a
             King
             ;
             Shall
             I
             〈◊〉
             your
             king
             ?
             to
             which
             they
             could
             answer
             nothing
             ,
             but
             that
             they
             had
             no
             King
             but
             〈◊〉
             ,
             acknowledging
             ,
             that
             if
             he
             had
             been
             a
             King
             ,
             (
             as
             they
             accounted
             him
             none
             )
             that
             it
             had
             been
             a
             monstrous
             thing
             .
          
           
             2.
             
             If
             upon
             a
             private
             person
             .
             1.
             
             He
             is
             either
             〈◊〉
             to
             us
             in
             kindred
             .
             2.
             
             Or
             els
             he
             
               〈◊〉
               〈◊〉
            
             ,
             a
             stranger
             .
          
           
             1.
             
             To
             shed
             the
             blood
             of
             them
             that
             are
             of
             our
             〈◊〉
             ,
             or
             allied
             to
             us
             ,
             is
             a
             most
             haynous
             sinne
             ,
             because
             
               super
               〈◊〉
               respectus
            
             ,
             here
             〈◊〉
             a
             double
             respect
             .
             1.
             
             As
             he
             is
             a
             man
             ;
             so
             it
             is
             
               〈◊〉
               〈◊〉
            
             .
             2.
             
             He
             is
             either
             father
             ,
             and
             then
             it
             is
             〈◊〉
             ;
             or
             a
             brother
             
             which
             is
             〈◊〉
             ,
             &c.
             
             He
             that
             striketh
             father
             or
             mother
             ,
             shall
             surely
             be
             put
             to
             death
             ,
             but
             if
             he
             shall
             kill
             them
             ,
             there
             is
             no
             death
             answerable
             to
             his
             offence
             :
             the
             Heathen
             say
             ,
             he
             should
             have
             
               〈◊〉
               mortem
               〈◊〉
               〈◊〉
            
             ,
             a
             〈◊〉
             and
             an
             ugly
             death
             .
             And
             if
             any
             man
             have
             but
             one
             brother
             ,
             or
             son
             &c.
             
             As
             the
             women
             of
             〈◊〉
             said
             to
             David
             ,
             it
             is
             worse
             to
             kill
             him
             ,
             then
             if
             there
             were
             more
             ,
             because
             there
             was
             but
             one
             
             spark
             left
             (
             as
             she
             said
             )
             and
             he
             〈◊〉
             to
             quench
             it
             .
          
           
           
             2.
             
             Of
             those
             that
             are
             〈◊〉
             ,
             strangers
             ,
             that
             are
             removed
             from
             us
             ;
             1.
             they
             are
             either
             of
             strength
             to
             〈◊〉
             themselves
             ,
             or
             els
             ,
             2.
             
             Weak
             and
             impotent
             ,
             as
             the
             Orphan
             ,
             widow
             ,
             stranger
             &c.
             
             For
             the
             last
             sort
             of
             these
             ;
             it
             is
             a
             more
             〈◊〉
             sin
             to
             kill
             one
             that
             is
             impotent
             ,
             then
             him
             that
             is
             our
             match
             (
             as
             we
             say
             )
             and
             is
             able
             to
             resist
             .
             God
             himself
             takes
             especial
             care
             of
             these
             in
             the
             law
             ,
             that
             they
             be
             not
             〈◊〉
             vexed
             or
             oppressed
             ,
             much
             lesse
             their
             lives
             and
             blood
             spilt
             .
             This
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             cruelty
             ,
             the
             
             Greek
             comes
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             〈◊〉
             raw
             ,
             because
             such
             cruel
             persons
             are
             like
             those
             ra
             venous
             beasts
             ,
             that
             eat
             crude
             or
             raw
             flesh
             .
             To
             such
             belongs
             that
             threatning
             of
             our
             Saviour
             ,
             
               Qui
               〈◊〉
               〈◊〉
               〈◊〉
               ,
               He
               that
               shall
               offend
               one
               of
               those
               weak
               or
               little
               ones
               &c.
               better
               it
               were
               a
               〈◊〉
               were
               hanged
               about
               his
               neck
               ,
               and
               that
               he
               were
               thrown
            
             
             
               into
               the
               〈◊〉
            
             .
          
           
             Among
             those
             that
             are
             able
             to
             withstand
             us
             ,
             it
             is
             far
             worse
             to
             lay
             hands
             upon
             a
             good
             and
             innocent
             man
             ,
             then
             on
             a
             wicked
             :
             for
             by
             spilling
             the
             blood
             of
             a
             good
             man
             ,
             we
             not
             onely
             sinne
             against
             the
             rule
             of
             charity
             ,
             but
             against
             〈◊〉
             also
             ,
             he
             being
             unworthy
             of
             death
             .
             We
             do
             〈◊〉
             most
             wrong
             to
             him
             ,
             to
             whom
             we
             owe
             the
             most
             good
             .
             We
             sin
             also
             against
             the
             common-wealth
             by
             such
             an
             act
             :
             for
             a
             good
             〈◊〉
             〈◊〉
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             the
             Heathen
             man
             said
             ,
             a
             common
             good
             .
             And
             lastly
             ,
             we
             sin
             against
             God
             himself
             .
             If
             any
             man
             offer
             violence
             to
             them
             ,
             he
             doth
             it
             to
             God
             ;
             for
             he
             
               that
               〈◊〉
            
             
             
               them
               ,
               〈◊〉
               the
               〈◊〉
               of
               his
               〈◊〉
               .
            
          
        
         
           
             CHAP.
             III.
             
          
           
             
               The
               〈◊〉
               of
               this
               Commandment
               .
               1.
               
               That
               Kings
               and
               princes
               may
               lawfully
               put
               〈◊〉
               to
               death
               .
               That
               herein
               they
               are
               Gods
               ministers
               .
               Three
               rules
               to
               qe
               by
               them
               observed
               .
               Their
               judgement
               must
               not
               be
               .
               1.
               perversum
               ,
               nor
               .
               2.
               
               Vsurpatum
               ,
               nor
               .
               3.
               
               Temerarium
               .
               2.
               
               That
               in
               some
               cases
               they
               may
               lawfully
               make
               war.
               In
               a
               lawful
               war
               is
               required
               .
               1.
               
               Lawful
               authority
               .
               2.
               
               A
               just
               cause
               .
               3.
               
               A
               just
               end
               And.
               4.
               
               A
               right
               manner
               .
               Addition
               32.
               
               Of
               the
               causes
               of
               a
               just
               war.
               Some
               other
               cases
               wherein
               a
               man
               may
               kill
               and
               not
               break
               this
               Commandment
               .
               First
               ,
               for
               defence
               of
               his
               life
               against
               sudden
               assaults
               .
               
                 Inculpata
                 tutela
              
               .
               Secondly
               ,
               by
               chance
               and
               without
               his
               intention
               .
            
          
           
             
               How
               a
               King
               may
               put
               offenders
               to
               death
               .
            
             
               YEt
               we
               must
               understand
               that
               kings
               and
               princes
               are
               in
               some
               cases
               exempted
               from
               this
               Commandment
               ,
               and
               commanded
               to
               kill
               ,
               and
               that
               upon
               pain
               of
               grievous
               punishment
               ;
               (
               and
               therefore
               here
               falls
               in
               the
               rule
               of
               〈◊〉
               ,
               the
               rest
               belonging
               to
               the
               rules
               of
               extent
               )
               for
               this
               law
               onely
               prohibits
               private
               persons
               from
               killing
               upon
               their
               own
               authority
               .
               And
               a
               lawful
               Prince
               may
               lawfully
               do
               it
               two
               wayes
               .
            
             
               
                 1.
                 
                 When
                 he
                 puts
                 to
                 death
                 in
                 a
                 legal
                 way
                 those
                 that
                 are
                 guilty
                 of
                 haynous
                 crimes
                 .
              
               
                 2.
                 
                 When
                 for
                 the
                 just
                 defence
                 of
                 himself
                 and
                 his
                 subjects
                 ,
                 or
                 otherwise
                 ,
                 he
                 undertakes
                 a
                 just
                 and
                 necessary
                 war.
                 
              
            
             
               1.
               
               For
               the
               first
               ,
               there
               is
               an
               objection
               of
               some
               ,
               that
               no
               man
               is
               to
               kill
               ,
               or
               be
               
               killed
               ,
               upon
               the
               speeches
               of
               our
               Saviour
               ,
               Resist
               not
               evil
               .
               But
               the
               answer
               is
               easy
               ;
               for
               it
               is
               not
               publick
               〈◊〉
               ,
               but
               private
               revenge
               ,
               that
               is
               prohibited
               .
               But
               for
               publick
               
               vengeance
               ,
               God
               tells
               us
               ,
               it
               is
               his
               .
               Which
               place
               Saint
               Paul
               quoteth
               .
               And
               God
               hath
               
               derived
               his
               power
               to
               kings
               ,
               who
               are
               his
               delegates
               ,
               who
               ,
               as
               the
               same
               Apostle
               ,
               are
               
               
                 a
                 〈◊〉
                 to
                 the
                 evil
                 ,
                 for
                 they
                 beare
                 not
                 the
                 sword
                 in
                 vain
              
               ;
               but
               have
               it
               given
               to
               them
               ,
               to
               execute
               vengeance
               upon
               malefactors
               ,
               and
               may
               by
               Gods
               own
               immediate
               warrant
               put
               an
               〈◊〉
               to
               death
               .
            
             
               
                 Thou
                 〈◊〉
                 not
                 suffer
                 a
                 witch
                 to
                 live
                 ,
              
               saith
               God.
               And
               
                 a
                 wise
              
               king
               (
               saith
               Solomon
               )
               
               
                 scattereth
                 the
                 wicked
                 ,
                 and
                 bringeth
                 the
                 wheele
                 over
                 them
                 .
              
               Thine
               eye
               shall
               not
               pitty
               
               (
               saith
               the
               law
               )
               
                 but
                 life
                 shall
                 go
                 for
                 life
                 &c.
                 
              
               For
               the
               nature
               of
               man
               is
               so
               perverse
               ,
               as
               
               that
               without
               〈◊〉
               ,
               thou
               shalt
               kill
               ,
               
                 ne
                 occides
              
               ,
               Thou
               shalt
               not
               kill
               ,
               will
               not
               be
               observed
               .
               God
               hath
               given
               this
               power
               and
               commandment
               to
               kings
               and
               princes
               ,
               who
               are
               the
               supreame
               Magistrate
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 ,
                 ne
                 sanguit
                 〈◊〉
                 .
              
               that
               blood
               should
               be
               shed
               ,
               to
               Prevent
               a
               further
               shedding
               of
               blood
               .
               As
               in
               the
               body
               ,
               the
               Physitian
               prescribes
               ,
               
                 〈◊〉
                 〈◊〉
                 ,
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 ,
              
               an
               incision
               must
               be
               made
               ,
               to
               prevent
               an
               excision
               
               or
               cutting
               off
               the
               member
               ;
               and
               in
               curing
               of
               some
               diseases
               of
               the
               eyes
               ,
               the
               sight
               must
               be
               as
               it
               were
               〈◊〉
               up
               for
               some
               dayes
               ,
               and
               the
               eye
               covered
               that
               it
               cannot
               see
               ,
               that
               so
               the
               sight
               may
               be
               preserved
               ,
               and
               the
               eye
               may
               see
               better
               afterward
               .
               So
               here
               the
               shedding
               of
               nocent
               blood
               by
               kings
               and
               those
               that
               have
               authority
               from
               them
               (
               for
               to
               such
               and
               none
               else
               hath
               God
               given
               the
               sword
               of
               justice
               )
               is
               the
               way
               to
               prevent
               the
               shedding
               of
               innocent
               blood
               .
            
             
               In
               the
               beginning
               Government
               was
               establisht
               upon
               this
               ground
               ,
               
                 Optabilius
                 est
                 timere
                 unum
                 quam
                 multos
                 ,
              
               it
               is
               beter
               to
               fear
               one
               then
               many
               ;
               and
               therefore
               more
               fit
               it
               was
               for
               one
               to
               have
               power
               to
               kill
               ,
               then
               for
               all
               to
               have
               this
               power
               .
               And
               he
               that
               hath
               this
               power
               may
               lawfully
               use
               it
               ,
               and
               cut
               off
               some
               thereby
               to
               preserve
               the
               whole
               body
               .
               For
               as
               in
               the
               natural
               body
               ,
               if
               any
               member
               become
               so
               infected
               ,
               as
               that
               without
               cutting
               it
               off
               ,
               the
               whole
               body
               will
               be
               endangered
               ,
               (
               as
               in
               the
               case
               of
               a
               gangrene
               )
               the
               rule
               is
               ,
               
                 melius
                 est
                 utpereat
                 unus
                 ,
                 quam
                 unitas
                 ,
              
               better
               to
               cut
               off
               that
               member
               ,
               then
               the
               whole
               body
               perish
               ,
               so
               it
               is
               in
               the
               Civil
               body
               ,
               better
               one
               offender
               be
               cut
               off
               then
               the
               whole
               land
               endangered
               .
               And
               as
               in
               a
               common
               fire
               ,
               when
               one
               house
               is
               on
               fire
               ,
               if
               water
               will
               not
               quench
               it
               ,
               the
               best
               way
               to
               prevent
               the
               rest
               from
               taking
               fire
               is
               by
               pulling
               it
               down
               .
               
                 Extinguit
                 incendium
                 〈◊〉
              
               ,
               by
               the
               ruin
               of
               that
               they
               stay
               the
               fire
               from
               doing
               more
               harm
               :
               so
               in
               the
               Civil
               state
               they
               stay
               further
               mischief
               by
               one
               mans
               ruin
               .
               And
               therefore
               God
               commands
               ,
               Tollere
               
               
                 homicidam
                 ,
                 ut
                 malum
                 tollatur
                 ex
                 Israele
                 ,
                 to
                 take
                 a
                 way
                 the
                 manslayer
                 that
                 evil
                 may
                 be
                 taken
                 away
                 from
                 Israel
                 .
              
               And
               this
               malum
               to
               be
               taken
               away
               is
               two
               fold
               .
            
             
               1.
               
               The
               wrath
               of
               God
               against
               the
               whole
               land
               ,
               which
               is
               defiled
               so
               long
               as
               innocent
               blood
               is
               shed
               and
               not
               punished
               .
            
             
               2.
               
               Liberty
               of
               offending
               further
               ,
               (
               which
               arises
               by
               impunity
               )
               by
               doing
               justice
               on
               the
               offender
               is
               prevented
               :
               for
               ,
               as
               God
               saith
               ,
               
                 those
                 that
                 remain
                 ,
                 shall
                 heare
                 and
              
               
               
                 fear
                 and
                 shall
                 henceforth
                 commit
                 no
                 more
                 such
                 evil
                 .
              
            
             
               Thus
               we
               see
               that
               blood
               may
               by
               shed
               without
               pollution
               of
               our
               hands
               ,
               nay
               it
               is
               so
               far
               from
               that
               ,
               that
               Moses
               calleth
               it
               〈◊〉
               themselves
               to
               put
               some
               to
               death
               by
               lawful
               authority
               ;
               so
               that
               
                 Tamnecesse
                 est
                 homines
                 habere
                 ,
                 qui
                 accent
                 alios
                 ab
                 〈◊〉
                 ,
                 quam
                 oculis
                 habere
                 palpebras
                 ,
              
               it
               is
               as
               necessary
               to
               have
               men
               to
               keep
               others
               from
               exorbitancies
               ,
               as
               for
               the
               eyes
               to
               have
               lids
               ,
               for
               they
               keep
               out
               outward
               injuries
               ,
               and
               that
               which
               would
               hurt
               the
               eyes
               ;
               yea
               they
               keep
               and
               preserve
               the
               sight
               from
               hurting
               it self
               ,
               which
               without
               eye
               lids
               would
               disperse
               it self
               with
               continual
               beholding
               the
               object
               .
               Therefore
               the
               Prophet
               David
               saith
               ,
               that
               it
               should
               
               be
               his
               common
               exercise
               every
               morning
               to
               cut
               off
               all
               the
               wicked
               from
               the
               city
               of
               the
               Lord.
               This
               is
               or
               should
               be
               the
               study
               of
               the
               wise
               king
               ,
               as
               Solomon
               saith
               ,
               
                 how
                 to
                 scatter
                 the
                 wicked
              
               ,
               and
               to
               make
               the
               
                 wheel
                 to
                 go
                 over
                 them
              
               .
               It
               was
               found
               at
               first
               when
               
               magistracy
               was
               establisht
               ,
               that
               Cains
               city
               was
               the
               cause
               of
               Seths
               ,
               and
               that
               even
               amongst
               the
               seed
               of
               Seth
               ,
               were
               some
               of
               Cains
               spirit
               ,
               which
               were
               to
               be
               restraind
               with
               the
               sword
               ,
               or
               els
               they
               would
               like
               the
               Rams
               and
               Hee
               goats
               in
               
                 Ezechiel
                 ,
                 〈◊〉
              
               
               
                 at
                 the
                 leane
                 sheep
                 with
                 their
                 borns
                 :
              
               and
               therefore
               that
               blood
               may
               be
               shed
               to
               prevent
               
               the
               shedding
               of
               blood
               ,
               is
               evident
               ;
               for
               
                 he
                 that
                 sheddeth
                 mans
                 blood
                 ,
                 by
                 man
                 shall
                 his
                 blood
                 be
                 shed
                 ,
                 and
                 he
                 that
                 taketh
                 the
                 sword
                 shall
                 perish
                 by
                 the
                 sword
                 .
              
               Now
               it
               is
               properly
               God
               and
               not
               man
               that
               sheds
               the
               blood
               of
               wicked
               persons
               ,
               for
               
                 he
                 is
                 〈◊〉
                 Dei
                 ,
                 the
                 miuister
                 of
                 God
                 ,
              
               to
               whom
               God
               hath
               given
               the
               sword
               ,
               and
               he
               must
               not
               beare
               it
               in
               vain
               .
               Now
               as
               we
               do
               not
               impute
               the
               death
               of
               a
               man
               slain
               to
               the
               sword
               ,
               but
               to
               him
               that
               striketh
               with
               it
               ,
               so
               must
               not
               we
               〈◊〉
               the
               death
               of
               a
               malefactor
               to
               the
               judge
               or
               king
               ,
               but
               to
               God
               ,
               whose
               minister
               he
               is
               .
               For
               
                 Quod
                 organon
                 〈◊〉
                 vtenti
                 ,
                 id
                 minister
                 est
                 iubenti
                 ,
              
               the
               minister
               is
               no
               more
               to
               him
               that
               commands
               then
               the
               instrument
               to
               him
               that
               useth
               it
               .
            
             
               Now
               jubens
               
                 est
                 Deus
              
               ,
               the
               Commander
               is
               God
               ,
               for
               as
               we
               look
               not
               at
               the
               sword
               ,
               so
               neither
               must
               we
               to
               man
               the
               minister
               ,
               but
               to
               God
               ,
               whose
               delegates
               Princes
               are
               ,
               when
               they
               cut
               off
               evil
               doers
               .
            
             
               Now
               as
               the
               Sheriffe
               may
               not
               execute
               any
               man
               ,
               but
               ,
               
                 ex
                 praescripto
                 〈◊〉
              
               ,
               by
               warrant
               of
               the
               kings
               writ
               ,
               so
               may
               not
               the
               prince
               or
               magistrate
               do
               any
               thing
               in
               this
               behalf
               ,
               but
               
                 ex
                 praescripto
                 Dei
              
               ,
               by
               warrant
               of
               Gods
               writ
               ,
               and
               his
               prescript
               is
               onely
               
               against
               malefactors
               .
               The
               malefactor
               must
               die
               by
               Gods
               command
               ,
               but
               the
               innocent
               
               and
               righteous
               slay
               thou
               not
               :
               his
               soul
               must
               be
               bound
               in
               the
               bundle
               of
               life
               .
               He
               must
               not
               go
               beyond
               his
               prescript
               or
               bounds
               in
               either
               case
               .
               For
               
                 he
                 that
                 justifieth
                 
                 the
                 wicked
                 ,
                 and
                 he
                 that
                 conde
                 mneth
                 the
                 just
                 ,
                 even
                 they
                 both
                 are
                 abomination
                 to
                 the
                 Lord
                 ,
              
               
               saith
               Solomon
               .
               The
               sparing
               of
               the
               guilty
               ,
               and
               condemning
               the
               guiltlesse
               are
               alike
               〈◊〉
               sins
               in
               the
               sight
               of
               God
               :
               we
               have
               examples
               of
               Gods
               anger
               to
               such
               as
               have
               transgressed
               in
               either
               kinde
               .
            
             
               1.
               
               For
               the
               acquitting
               and
               sparing
               the
               guilty
               .
               Saul
               by
               Gods
               command
               and
               prescript
               
               was
               sent
               to
               destroy
               the
               Amalekites
               ,
               and
               he
               having
               got
               Agag
               the
               king
               into
               his
               hands
               ,
               spares
               him
               ;
               but
               what
               followed
               ?
               his
               utter
               rejection
               ;
               
                 because
                 thou
                 hast
                 rejected
                 the
              
               
               
                 word
                 of
                 the
                 Lord
                 ,
                 he
                 hath
                 rejected
                 thee
                 from
                 being
                 King.
              
               Again
               ,
               God
               gave
               Benhadad
               the
               King
               of
               Syria
               into
               the
               hands
               of
               King
               〈◊〉
               :
               whom
               he
               let
               go
               contrary
               to
               Gods
               prescript
               .
               And
               what
               followed
               ?
               You
               shall
               hear
               the
               words
               of
               the
               Prophet
               :
               
                 Because
                 thou
                 hast
                 let
                 go
                 out
                 of
                 thy
                 hand
                 a
                 man
                 whom
                 I
                 appointed
                 for
                 utter
                 destruction
                 ;
                 therefore
              
               
               
                 thy
                 life
                 shall
                 go
                 for
                 his
                 life
                 .
              
               A
               heavie
               sentence
               .
            
             
               2.
               
               For
               putting
               the
               innocent
               to
               death
               ,
               we
               see
               〈◊〉
               condemned
               of
               murder
               for
               
               causing
               〈◊〉
               to
               be
               stoned
               :
               and
               what
               a
               fearful
               judgement
               ,
               God
               denounced
               against
               him
               for
               it
               by
               the
               Prophet
               .
               As
               also
               against
               King
               David
               for
               the
               death
               of
               Vrijah
               .
               And
               
               against
               Jerusalem
               for
               stoning
               the
               innocent
               Prophets
               .
               
            
             
               We
               have
               seen
               by
               this
               time
               ,
               that
               a
               Magistrate
               may
               (
               without
               breach
               of
               this
               Commandment
               )
               put
               malefactors
               to
               death
               ,
               with
               the
               reasons
               for
               it
               ,
               and
               the
               evils
               ensuing
               upon
               the
               neglect
               of
               it
               ,
               he
               keeping
               himself
               within
               the
               bounds
               prescribed
               by
               God.
               Now
               we
               must
               see
               what
               rules
               must
               be
               observed
               in
               putting
               an
               offender
               to
               death
               .
               And
               they
               be
               three
               .
            
             
               1.
               
               That
               it
               be
               not
               
                 judicio
                 perverso
              
               ,
               it
               must
               be
               a
               right
               judgement
               .
               As
               the
               nocent
               must
               not
               be
               spared
               ,
               so
               the
               innocent
               must
               not
               be
               put
               to
               death
               ,
               his
               very
               hairs
               must
               be
               preserved
               :
               of
               which
               we
               have
               spoken
               before
               .
            
             
               2.
               
               Nor
               
                 judicio
                 usurpato
              
               ,
               by
               an
               usurped
               judgement
               ;
               every
               judge
               is
               to
               keep
               his
               own
               limits
               :
               
                 Quis
                 es
                 tu
                 ,
                 qui
                 judicas
                 alienum
                 servum
                 ?
              
               saith
               the
               Apostle
               ,
               
                 Who
                 art
                 thou
                 that
              
               
               
                 judgest
                 another
                 mans
                 servant
              
               ?
               If
               beyond
               
                 jus
                 gentium
              
               ,
               the
               law
               of
               nations
               ,
               any
               Prince
               put
               another
               mans
               subject
               to
               death
               ,
               it
               is
               usurpation
               .
            
             
               3.
               
               Lastly
               ,
               not
               
                 judicio
                 temerario
              
               ,
               rashly
               without
               lawful
               tryal
               .
               The
               Judges
               (
               saith
               
               Moses
               )
               shall
               make
               diligent
               enquiry
               .
               He
               that
               is
               condemned
               must
               be
               sons
               ,
               guilty
               ,
               and
               
               that
               must
               be
               proved
               upon
               accusation
               confirmed
               by
               testimony
               of
               two
               or
               three
               witnesses
               .
               
               We
               see
               this
               practised
               by
               men
               otherwise
               wicked
               .
               
                 What
                 accusation
                 bring
                 you
              
               
               
                 against
                 this
                 man
              
               ,
               saith
               Pilate
               ,
               in
               the
               case
               of
               our
               Saviour
               .
               And
               in
               
                 S.
                 Pauls
                 ,
                 Foelix
              
               the
               
               Governour
               told
               him
               ,
               that
               
                 he
                 would
                 hear
                 him
                 when
                 his
                 accusers
                 were
                 come
                 .
              
               Lastly
               ,
               Festus
               pronounced
               
                 it
                 to
                 be
                 against
                 the
                 custom
                 of
                 the
                 Romans
                 to
                 deliver
                 any
                 man
                 to
                 die
                 ,
                 before
              
               
               
                 he
                 should
                 answer
                 his
                 accusers
                 face
                 to
                 face
                 .
              
               And
               
                 S.
                 Ambrose
              
               saith
               ,
               
                 Judicis
                 non
                 est
              
               ,
               
               
                 sine
                 accusatore
                 damnare
                 :
                 quia
                 Dominus
                 Judam
                 ,
                 licet
                 fuisset
                 fur
                 ,
                 cum
                 non
                 esset
                 accusatus
                 ,
                 minime
                 abjecit
                 :
              
               It
               is
               not
               the
               part
               of
               a
               Judge
               to
               condemn
               any
               man
               without
               an
               accuser
               ,
               for
               our
               Saviour
               cast
               not
               Judas
               off
               ,
               though
               he
               were
               a
               thief
               ,
               because
               no
               man
               accused
               him
               .
               Nor
               is
               an
               accusation
               to
               be
               received
               ,
               nor
               blood
               to
               be
               shed
               ,
               but
               either
               upon
               the
               parties
               own
               confession
               ,
               or
               upon
               proof
               by
               the
               mouths
               of
               two
               or
               three
               witnesses
               .
               And
               these
               are
               the
               rules
               ,
               against
               which
               if
               any
               man
               condemn
               another
               ,
               Qui
               
               
                 ita
                 maleficum
                 interfecerit
                 ,
                 homicida
                 judicabitur
                 ,
              
               saith
               
                 S.
                 Augustine
              
               ,
               he
               shall
               be
               accounted
               no
               better
               then
               a
               murtherer
               .
            
          
           
             
               Of
               the
               Lawfulnesse
               of
               war
               in
               some
               cases
               .
            
             
               2.
               
               The
               second
               case
               wherein
               a
               Prince
               or
               Magistrate
               may
               lawfully
               shed
               blood
               is
               ,
               in
               undertaking
               a
               lawful
               war
               ,
               either
               abroad
               against
               the
               enemie
               ,
               or
               at
               home
               against
               Rebels
               .
               For
               as
               he
               hath
               a
               sword
               to
               govern
               the
               people
               of
               his
               kingdom
               ,
               his
               own
               subjects
               ,
               so
               hath
               he
               
                 gladium
                 exteriorem
              
               ,
               a
               sword
               to
               defend
               them
               from
               the
               enemy
               abroad
               .
               Certainly
               had
               not
               war
               been
               lawful
               ,
               God
               would
               not
               have
               had
               a
               whole
               Chapter
               written
               
               for
               the
               direction
               of
               his
               people
               ,
               when
               they
               went
               to
               war.
               
                 Praeliaveris
                 praelia
                 Domini
              
               ,
               saith
               Abigail
               to
               
                 David
                 ,
                 My
                 lord
                 fighteth
                 the
                 battels
                 of
                 the
                 Lord.
              
               So
               that
               the
               Lord
               hath
               his
               battels
               as
               well
               as
               peace
               .
               And
               
                 S.
                 Augustine
                 ,
                 Noli
                 existimare
                 neminem
                 Deo
                 placere
                 posse
                 qui
                 armis
                 bellicis
                 〈◊〉
                 ,
                 in
                 his
                 erat
                 sanctus
                 David
                 ,
                 cui
                 Dominus
              
               
               
                 magnum
                 testimonium
                 perhibet
              
               :
               be
               not
               of
               opinion
               that
               none
               that
               followeth
               the
               war
               can
               please
               God
               ,
               for
               holy
               David
               was
               a
               souldier
               ,
               and
               God
               gives
               an
               ample
               testimonie
               of
               him
               .
            
             
             
               It
               is
               true
               ,
               
                 S.
                 Paul
              
               counselleth
               us
               to
               be
               peaceable
               and
               quiet
               .
               
                 If
                 it
                 be
                 possible
                 ,
                 as
                 much
              
               
               
                 as
                 lieth
                 in
                 you
                 ,
                 have
                 peace
                 with
                 all
                 men
                 :
              
               yet
               it
               is
               with
               a
               
                 si
                 fieri
                 〈◊〉
              
               ,
               and
               
                 quantum
                 in
                 〈◊〉
                 est
              
               .
               If
               we
               have
               labored
               to
               obtain
               peace
               and
               cannot
               ,
               then
               the
               Apostle
               〈◊〉
               ,
               the
               Magistrate
               
                 bears
                 not
                 the
                 sword
                 in
                 vain
                 .
              
               〈◊〉
               here
               is
               〈◊〉
               to
               him
               ,
               this
               
                 〈◊〉
                 gladii
              
               ,
               to
               force
               peace
               from
               the
               unquiet
               .
               
                 Suscipienda
                 bella
                 ,
                 ut
                 in
                 pace
                 sine
                 injuria
                 vivatur
                 ,
              
               war
               must
               be
               undertaken
               ,
               that
               〈◊〉
               may
               live
               in
               peace
               without
               suffering
               wrong
               .
               
            
             
               You
               shall
               hear
               
                 S.
                 Augustine
              
               justifying
               the
               lawfulnesse
               of
               it
               .
               
                 Nemo
                 bella
                 per
                 Mosen
              
               
               
                 gest
                 a
                 miretur
                 aut
                 horreat
                 ,
                 &c.
                 
              
               Let
               no
               man
               either
               marvel
               or
               tremble
               at
               the
               wars
               undertaken
               by
               Moses
               ,
               because
               in
               them
               he
               was
               not
               cruel
               ,
               but
               obedient
               to
               Gods
               command
               :
               nor
               was
               God
               cruel
               in
               commanding
               ,
               but
               just
               in
               retributing
               to
               the
               good
               ,
               and
               terrifying
               the
               wicked
               .
               For
               what
               is
               there
               to
               be
               blamed
               in
               war
               ?
               Is
               it
               because
               some
               die
               therein
               (
               that
               have
               a
               time
               to
               die
               )
               that
               the
               rest
               may
               live
               in
               peace
               ?
               To
               reprove
               this
               ,
               is
               not
               the
               part
               of
               a
               religious
               ,
               but
               a
               fearful
               man.
               It
               is
               the
               desire
               of
               hurt
               ,
               cruelty
               in
               revenge
               ,
               an
               unplacable
               minde
               ,
               fiercenesse
               in
               rebelling
               ,
               lust
               to
               rule
               ,
               and
               the
               like
               ,
               which
               are
               worthily
               to
               be
               blamed
               in
               war.
               And
               therefore
               wars
               begun
               at
               Gods
               ,
               or
               his
               Deputies
               command
               are
               lawful
               and
               good
               .
               Else
               
                 John
                 Baptist
              
               would
               have
               said
               to
               the
               souldiers
               that
               asked
               him
               a
               question
               concerning
               their
               salvation
               ,
               
                 Arma
                 abjicite
                 ,
                 militiam
                 deserite
                 ,
                 neminem
                 percutite
                 ,
                 〈◊〉
                 ,
                 〈◊〉
              
               ;
               cast
               away
               your
               arms
               ,
               forsake
               the
               wars
               ,
               strike
               ,
               wound
               ,
               kill
               no
               〈◊〉
               :
               but
               because
               he
               knew
               ,
               〈◊〉
               they
               by
               being
               souldiers
               ,
               were
               no
               murtherers
               ,
               but
               ministers
               〈◊〉
               justice
               ,
               not
               revengers
               of
               their
               own
               injuries
               ,
               but
               defenders
               of
               the
               publick
               safety
               ,
               he
               answers
               them
               ,
               
                 Do
                 no
                 〈◊〉
                 ,
                 〈◊〉
                 no
                 man
                 ,
                 be
                 content
                 with
                 your
                 wages
                 .
              
               So
               that
               he
               teacheth
               them
               their
               duty
               in
               war
               ,
               but
               
               doth
               not
               take
               it
               away
               ,
               nor
               makes
               it
               more
               unlawful
               under
               the
               〈◊〉
               ,
               then
               〈◊〉
               the
               Law.
               And
               because
               
                 S.
                 〈◊〉
              
               knew
               ,
               that
               the
               Manichees
               were
               apt
               to
               〈◊〉
               
                 S.
                 John
              
               ,
               he
               bids
               them
               to
               mark
               what
               our
               Saviours
               opinion
               was
               in
               this
               point
               .
               
                 Reddite
                 〈◊〉
                 ,
                 &c.
                 Give
                 unto
                 〈◊〉
                 that
                 which
                 is
                 〈◊〉
                 ,
              
               and
               what
               was
               meant
               at
               that
               time
               by
               
               Tribute
               money
               ,
               for
               tribute
               is
               paid
               for
               the
               maintenance
               of
               souldiers
               in
               time
               of
               war.
               And
               when
               the
               Centurion
               had
               told
               him
               that
               he
               had
               souldiers
               under
               him
               ,
               and
               how
               obedient
               
               they
               were
               to
               him
               ,
               Christ
               commended
               his
               faith
               ,
               but
               commanded
               him
               not
               to
               desert
               his
               calling
               .
               Thus
               we
               see
               that
               a
               war
               may
               be
               under
               taken
               lawfully
               ,
               without
               any
               derogation
               or
               impeachment
               to
               Christian
               religion
               .
               But
               (
               as
               we
               said
               )
               it
               must
               be
               a
               lawful
               war
               ,
               and
               that
               it
               be
               so
               ,
               〈◊〉
               rules
               are
               to
               be
               observed
               .
            
             
               1.
               
               It
               must
               be
               
                 ex
                 justa
                 〈◊〉
              
               ,
               by
               lawful
               authority
               from
               the
               King
               ,
               to
               whom
               
               God
               hath
               given
               the
               sword
               .
               The
               Israelites
               before
               they
               went
               to
               war
               consulted
               with
               
               the
               Lord.
               And
               David
               went
               not
               to
               fight
               with
               Goliah
               till
               he
               had
               king
               Sauls
               warrant
               .
               
               
                 S.
                 Augustine
              
               saith
               ,
               
                 Ordo
                 naturalis
                 mortalium
                 〈◊〉
                 accomodatus
                 〈◊〉
                 poscit
                 ,
                 ut
                 suscipiendi
                 belli
                 authoritas
                 atque
                 consilium
                 sit
                 penes
                 principes
                 :
              
               not
               onely
               Christian
               religion
               ,
               but
               even
               the
               Law
               of
               nature
               requires
               ,
               that
               the
               authority
               and
               command
               for
               war
               ,
               be
               from
               the
               Prince
               .
               And
               therefore
               it
               stands
               all
               others
               upon
               ,
               to
               consider
               what
               they
               do
               ,
               when
               they
               〈◊〉
               any
               war
               ,
               without
               the
               Authority
               or
               〈◊〉
               of
               their
               Princes
               ,
               much
               more
               if
               it
               be
               against
               him
               :
               for
               let
               the
               cause
               be
               never
               so
               good
               or
               specious
               ,
               though
               it
               be
               for
               religion
               ,
               or
               for
               God
               ,
               yet
               without
               his
               authority
               to
               whom
               God
               hath
               committed
               the
               sword
               ,
               all
               the
               blood
               they
               shed
               ,
               be
               the
               persons
               never
               so
               wicked
               ,
               is
               murder
               ,
               and
               they
               murderers
               .
               Let
               them
               consider
               further
               what
               the
               Heathen
               man
               could
               see
               ,
               That
               
                 omne
                 bellum
                 sumi
                 facile
                 ,
                 〈◊〉
                 aegerrime
                 desinere
                 ,
                 nec
                 in
                 ejusdem
                 potestate
                 initium
                 &
                 〈◊〉
                 esse
              
               ;
               It
               is
               an
               easy
               thing
               to
               begin
               ,
               but
               a
               hard
               matter
               
               to
               end
               a
               warre
               ,
               the
               beginning
               and
               the
               end
               being
               not
               in
               one
               and
               the
               same
               mans
               power
               .
            
             
               2.
               
               It
               must
               be
               also
               
                 in
                 justa
                 causa
              
               ,
               upon
               a
               just
               occasion
               ,
               and
               then
               it
               is
               like
               to
               speed
               the
               
               better
               .
               
                 Si
                 bona
                 fuerit
                 causa
                 〈◊〉
                 ,
                 〈◊〉
                 exit
                 〈◊〉
                 malus
                 esse
                 non
                 potest
                 ,
              
               saith
               
                 S.
                 Bernard
              
               ,
               If
               the
               cause
               of
               battel
               be
               good
               ,
               the
               event
               seldom
               proves
               amisse
               (
               supposing
               withall
               lawful
               authority
               to
               warrant
               it
               .
               )
            
             
               
                 The
                 causes
                 of
                 a
                 just
                 war
                 are
                 the
                 same
                 with
                 the
                 causes
                 of
                 a
                 just
                 action
                 in
                 Law
                 ;
                 for
              
               
               ubi
               judicia
               〈◊〉
               ,
               incipit
               bellum
               ,
               
                 where
                 courts
                 of
                 justice
                 end
                 ,
                 war
                 begins
                 .
                 They
              
               
               
                 are
                 generally
                 made
                 three
              
               .
               1.
               〈◊〉
               defence
               
                 against
                 invasion
              
               .
               2.
               
               Recovery
               
                 of
                 what
                 is
                 unjustly
                 taken
                 from
                 us
                 .
              
               3.
               
               The
               punishing
               
                 of
                 some
                 great
                 injurie
                 and
                 wrong
                 ,
                 All
                 which
                 are
                 mentioned
                 in
                 that
                 〈◊〉
                 of
              
               〈◊〉
               
                 against
                 the
              
               〈◊〉
               ,
               Omnia
               〈◊〉
               defendi
               ,
               
               repetique
               ,
               &
               ulcisci
               fas
               sit
               ,
               to
               defend
               ,
               recover
               ,
               and
               revenge
               .
               Thus
               Abraham
               undertook
               
               
                 a
                 war
                 for
                 recovery
                 of
              
               Lot
               ,
               
                 in
                 whom
                 an
                 injury
                 and
                 wrong
                 was
                 offered
                 to
                 himself
                 .
                 
                 But
                 here
                 it
                 must
                 not
                 be
                 every
                 light
                 and
                 small
                 injurie
                 ,
                 for
                 which
                 war
                 may
                 be
                 undertaken
                 ,
                 but
              
               great
               and
               notable
               ,
               
                 or
                 a
                 continued
                 course
                 of
                 injuries
                 .
                 And
                 even
                 when
                 there
                 is
                 just
                 cause
                 ,
                 yet
                 until
              
               necessity
               
                 inforces
                 ,
                 war
                 must
                 be
                 avoided
                 :
                 for
                 as
              
               S.
               Augustine
               ,
               〈◊〉
               
               gerere
               malis
               videtur
               〈◊〉
               ,
               bonis
               vero
               necessitatis
               ;
               
                 evil
                 men
                 count
                 it
                 a
                 happinesse
                 
                 to
                 go
                 to
                 war
                 ,
                 but
                 good
                 men
                 avoid
                 it
                 unlesse
                 necessity
                 enforce
                 them
                 .
              
               Seneca
               
                 could
                 say
              
               ,
               Non
               〈◊〉
               homini
               homine
               prodige
               utendum
               ,
               
                 one
                 man
                 ought
                 not
                 to
                 be
                 prodigal
                 of
                 another
                 .
                 Though
              
               David
               
                 fought
                 the
                 Lords
                 battels
                 ,
                 yet
                 God
                 would
                 not
                 let
                 him
                 build
                 his
                 Temple
                 ,
              
               because
               he
               had
               shed
               much
               blood
               .
               The
               Heathen
               Greeks
               
                 thought
                 some
                 expiation
                 necessary
                 even
                 for
                 them
                 that
                 had
                 shed
                 blood
                 upon
                 a
                 just
                 cause
                 .
                 And
                 in
                 the
              
               Greek
               Church
               ,
               
                 that
                 ancient
              
               Canon
               
                 was
                 long
                 observed
                 ,
                 which
                 for
                 some
                 time
                 restrained
                 them
                 from
                 the
              
               Eucharist
               ,
               
                 that
                 had
                 born
                 arms
                 even
                 in
                 the
                 justest
                 war.
                 
              
            
             
               3.
               
               It
               must
               be
               
                 ad
                 〈◊〉
                 justum
              
               .
               There
               must
               be
               a
               just
               end
               proposed
               before
               a
               war
               be
               undertaken
               .
               There
               must
               not
               be
               
                 cupiditas
                 nocendi
              
               ,
               a
               desire
               to
               destroy
               ,
               or
               
                 libido
                 dominandi
              
               ,
               a
               lust
               to
               reign
               over
               others
               .
               But
               the
               main
               end
               must
               be
               the
               glory
               of
               God
               ,
               and
               the
               next
               ,
               
                 〈◊〉
                 in
                 pace
                 sine
                 injuria
                 vivatur
                 ,
              
               war
               must
               be
               taken
               in
               hand
               that
               we
               may
               
               live
               in
               peace
               without
               receiving
               injury
               .
            
             
               4.
               
               And
               lastly
               ,
               It
               must
               be
               
                 〈◊〉
                 debito
                 ,
                 in
                 a
                 right
                 manner
              
               ;
               according
               to
               that
               rule
               given
               by
               God
               to
               his
               people
               :
               
                 When
                 thou
                 goest
                 out
                 to
                 war
                 with
                 thine
                 host
                 against
                 thine
              
               
               
                 enemies
                 ,
                 keep
                 thee
                 from
                 all
                 wickednesse
                 .
              
               How
               can
               men
               expect
               good
               successe
               in
               fighting
               against
               men
               ,
               when
               by
               their
               sins
               they
               war
               against
               God.
               Abigail
               said
               of
               David
               ,
               that
               
                 he
                 fought
                 the
                 battels
                 of
                 the
                 Lord
                 ,
                 and
                 evil
                 had
                 not
                 been
                 found
                 in
                 him
                 all
                 his
                 dayes
                 ,
              
               
               Where
               this
               is
               wanting
               ,
               it
               may
               be
               said
               to
               such
               ,
               as
               David
               said
               of
               Joab
               to
               Solomon
               ,
               when
               he
               gave
               a
               charge
               concerning
               him
               ,
               that
               
                 the
                 blood
                 of
                 war
                 was
                 upon
                 his
                 girdle
                 ,
                 and
                 in
                 his
              
               
               shoes
               .
               And
               thus
               we
               see
               what
               is
               required
               to
               make
               a
               war
               just
               and
               lawful
               ,
               and
               where
               it
               is
               thus
               qualified
               ,
               as
               in
               the
               Prince
               authorizing
               it
               ,
               it
               is
               an
               act
               of
               publick
               justice
               ;
               so
               in
               the
               souldiers
               ,
               it
               is
               an
               act
               of
               Christian
               fortitude
               ,
               when
               men
               fight
               for
               their
               religion
               ,
               their
               king
               ,
               and
               their
               countrey
               ,
               and
               as
               they
               said
               ,
               
                 propter
                 populum
                 nostrum
                 ,
                 &
                 urbes
                 Dei
              
               
               
                 nostri
                 ,
                 for
                 our
                 people
                 ,
                 and
                 the
                 cities
                 of
                 our
                 God.
                 
              
            
             
               There
               are
               other
               cases
               ,
               wherein
               a
               man
               may
               kill
               ,
               and
               yet
               not
               sin
               against
               this
               Commandment
               .
            
             
               1.
               
               The
               first
               is
               ,
               when
               a
               man
               is
               suddenly
               assaulted
               ,
               either
               upon
               the
               high-way
               ,
               or
               elswhere
               ,
               where
               he
               cannot
               make
               use
               of
               the
               power
               of
               the
               magistrate
               .
               In
               this
               case
               when
               the
               necessity
               is
               extream
               ,
               he
               may
               
                 cum
                 moderamine
                 inculpatae
                 tutelae
              
               ,
               for
               saving
               his
               own
               life
               ,
               kill
               him
               that
               would
               take
               it
               away
               ,
               that
               is
               ,
               when
               he
               cannot
               otherwise
               preserve
               his
               own
               life
               .
               In
               this
               case
               necessitas
               is
               not
               onely
               exlex
               ,
               without
               the
               Law
               ,
               but
               
                 legem
                 dicit
                 legi
              
               ,
               prescribes
               a
               Law
               even
               to
               the
               Law
               it self
               .
               But
               necessity
               must
               be
               taken
               as
               it
               ought
               ,
               that
               is
               ,
               not
               onely
               
                 pro
                 imminenti
                 necessitate
              
               ,
               a
               necessity
               neer
               ,
               but
               
                 pro
                 termino
                 indivisibili
              
               ,
               when
               at
               the
               Instant
               a
               man
               must
               defend
               himself
               ,
               or
               his
               life
               is
               lost
               ;
               in
               this
               case
               every
               man
               is
               a
               Magistrate
               .
               This
               may
               be
               confirmed
               out
               of
               the
               Law
               ,
               〈◊〉
               
               
                 minore
                 ad
                 majus
              
               ,
               The
               Law
               saith
               ,
               If
               a
               thief
               be
               found
               breaking
               up
               an
               house
               by
               night
               ,
               and
               he
               be
               smiten
               that
               he
               die
               ,
               there
               shall
               be
               no
               blood
               shed
               for
               him
               .
               Then
               if
               I
               may
               kill
               a
               man
               for
               breaking
               into
               my
               house
               to
               steal
               my
               goods
               ,
               and
               not
               be
               within
               compasse
               of
               murther
               ,
               much
               more
               if
               he
               would
               take
               away
               my
               life
               .
               And
               this
               was
               the
               cause
               (
               as
               
                 S.
                 Augustine
              
               saith
               )
               that
               
                 gladius
                 Petri
                 ,
                 S.
                 Peters
              
               sword
               may
               be
               〈◊〉
               ,
               
                 in
                 〈◊〉
              
               ,
               to
               terrifie
               men
               from
               offering
               violence
               ,
               and
               to
               preserve
               one
               from
               danger
               .
               And
               seeing
               the
               Law
               allows
               a
               man
               to
               carry
               his
               sword
               about
               him
               for
               his
               own
               defence
               ,
               it
               is
               not
               for
               nothing
               ,
               but
               implies
               that
               he
               may
               vse
               it
               in
               some
               cases
               ,
               otherwise
               it
               were
               in
               vain
               to
               wear
               it
               .
            
             
               But
               when
               the
               terminus
               is
               divisibilis
               ,
               that
               the
               necessity
               is
               not
               without
               a
               latitude
               ,
               nor
               the
               danger
               present
               ,
               〈◊〉
               we
               are
               to
               follow
               
                 S.
                 Pauls
              
               example
               ,
               who
               when
               some
               
               had
               bound
               themselves
               by
               an
               oath
               to
               kill
               him
               ,
               but
               the
               necessity
               was
               not
               present
               ,
               but
               there
               was
               time
               to
               make
               use
               of
               the
               Civil
               power
               ;
               therefore
               in
               this
               case
               ,
               Paul
               doth
               not
               〈◊〉
               upon
               them
               ,
               and
               seek
               to
               kill
               them
               presently
               ,
               but
               caused
               it
               to
               be
               revealed
               to
               Lysias
               the
               chief
               Captain
               ;
               and
               so
               we
               must
               reveal
               it
               to
               the
               Magistrate
               :
               but
               the
               danger
               being
               present
               ,
               a
               man
               is
               by
               the
               Laws
               of
               God
               and
               man
               allowed
               to
               defend
               his
               own
               life
               ,
               against
               the
               unjust
               invasion
               of
               another
               ,
               though
               thereby
               he
               kill
               another
               ;
               for
               this
               is
               not
               murther
               ,
               but
               
                 inculpata
                 〈◊〉
              
               ,
               a
               lawful
               defence
               ,
               which
               is
               ,
               when
               there
               is
               no
               purpose
               of
               shedding
               blood
               ,
               but
               onely
               to
               preserve
               a
               〈◊〉
               own
               life
               ,
               in
               order
               to
               which
               if
               blood
               be
               shed
               ,
               this
               is
               onely
               
                 per
                 accidens
              
               ,
               and
               not
               intended
               ;
               for
               
               every
               one
               ought
               by
               all
               law
               ,
               
                 plus
                 favere
                 vitae
                 〈◊〉
                 quam
                 〈◊〉
                 ,
              
               have
               more
               respect
               to
               his
               own
               life
               ,
               then
               the
               life
               of
               another
               .
            
             
               2.
               
               Another
               division
               is
               here
               to
               be
               considered
               ,
               a
               man
               may
               be
               slain
               either
               
                 ex
                 〈◊〉
              
               ,
               or
               
                 praeter
                 〈◊〉
              
               ,
               either
               of
               purpose
               ,
               or
               besides
               it
               .
               In
               natural
               things
               ,
               we
               do
               not
               〈◊〉
               that
               〈◊〉
               to
               nature
               ,
               which
               is
               onely
               
                 per
                 〈◊〉
              
               ,
               by
               accident
               ,
               and
               not
               
                 per
                 se.
              
               Now
               answerable
               to
               this
               distinction
               of
               
                 per
                 se
              
               ,
               and
               
                 per
                 accidens
              
               in
               things
               〈◊〉
               ,
               is
               that
               of
               
                 ex
                 〈◊〉
              
               ,
               〈◊〉
               
                 praeter
                 〈◊〉
              
               ,
               in
               things
               Moral
               ;
               and
               therefore
               if
               blood
               be
               shed
               
                 praeter
                 〈◊〉
              
               ,
               without
               any
               purpose
               of
               shedding
               it
               ,
               this
               is
               not
               to
               be
               accounted
               murder
               .
               For
               God
               himself
               appointed
               Sanctuaries
               to
               be
               built
               for
               them
               to
               fly
               unto
               that
               shed
               blood
               
                 praeter
                 〈◊〉
              
               ,
               and
               God
               would
               not
               build
               Sanctuaries
               for
               any
               sin
               .
               If
               one
               be
               hewing
               a
               tree
               in
               the
               wood
               ,
               and
               his
               hatchet
               fall
               ,
               and
               by
               chance
               
               kills
               his
               Neighbour
               ,
               he
               having
               no
               such
               intent
               or
               purpose
               ,
               
                 the
                 〈◊〉
                 must
              
               
               
                 deliver
                 him
                 from
                 the
                 avenger
                 of
                 blood
                 ,
                 and
                 restore
                 him
                 to
                 the
                 city
                 of
                 refuge
                 .
                 S.
                 Augustine
              
               
               goes
               further
               ,
               and
               proves
               that
               the
               intention
               is
               so
               necessary
               in
               murder
               ,
               that
               if
               we
               take
               what
               is
               
                 praeter
                 intentionem
              
               for
               murder
               ,
               then
               we
               must
               cease
               to
               have
               ,
               or
               use
               any
               thing
               that
               may
               be
               an
               occasion
               of
               hurt
               :
               a
               man
               must
               not
               have
               〈◊〉
               ,
               instruments
               of
               husbandry
               ,
               as
               spades
               ,
               axes
               ,
               &c.
               because
               with
               these
               a
               man
               may
               be
               killed
               ;
               nor
               must
               one
               have
               trees
               in
               his
               orchard
               ,
               or
               〈◊〉
               to
               plow
               withal
               ,
               because
               a
               man
               may
               hang
               himself
               on
               one
               of
               the
               trees
               ,
               or
               the
               ox
               may
               gore
               ;
               nor
               have
               any
               windows
               in
               his
               house
               ,
               because
               one
               may
               be
               cast
               〈◊〉
               of
               a
               window
               and
               be
               slain
               :
               thus
               by
               this
               means
               a
               man
               must
               have
               nothing
               ,
               because
               almost
               every
               thing
               may
               be
               used
               
                 praeter
                 intentionem
              
               ,
               besides
               his
               intention
               .
               But
               absit
               ,
               as
               he
               saith
               ,
               
                 God
                 〈◊〉
              
               ,
               when
               they
               are
               kept
               for
               another
               end
               .
            
             
               Yet
               to
               make
               a
               man
               innocent
               in
               this
               case
               ,
               that
               kills
               〈◊〉
               
                 praeter
                 〈◊〉
              
               ,
               besides
               his
               intention
               ,
               there
               must
               be
               two
               qualifications
               .
            
             
               1.
               
               He
               must
               have
               been
               imployed
               
                 in
                 re
                 licita
              
               ,
               in
               a
               lawful
               businesse
               ,
               otherwise
               he
               is
               not
               to
               be
               excused
               .
               If
               men
               strive
               (
               saith
               the
               law
               )
               and
               hurt
               a
               woman
               with
               
               childe
               ,
               that
               she
               die
               ,
               then
               life
               for
               life
               must
               be
               paid
               .
               This
               in
               case
               of
               contention
               ,
               which
               is
               
                 res
                 〈◊〉
              
               ,
               an
               unlawful
               act
               .
               The
               like
               may
               be
               〈◊〉
               in
               gaming
               ,
               〈◊〉
               ,
               and
               the
               like
               .
            
             
               2.
               
               There
               must
               be
               
                 debit
                 a
                 〈◊〉
              
               ,
               a
               due
               and
               just
               care
               taken
               ,
               to
               have
               〈◊〉
               his
               death
               ,
               as
               in
               casting
               timber
               ,
               stone
               or
               tile
               from
               a
               house
               ,
               to
               give
               warning
               :
               the
               case
               is
               set
               down
               in
               Exodus
               ,
               of
               a
               man
               opening
               or
               digging
               a
               pit
               ,
               and
               not
               covering
               it
               again
               ,
               
               as
               he
               might
               have
               done
               .
            
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               The
               extent
               of
               this
               commandment
               .
               Murther
               committed
               1.
               
               Directly
               .
               2.
               
               Indirectly
               .
               A
               man
               may
               be
               accessory
               to
               anothers
               death
               six
               〈◊〉
               .
               A
               man
               may
               be
               accessory
               to
               his
               own
               death
               diverse
               wayes
               .
               Of
               preserving
               life
               .
            
          
           
             THus
             much
             for
             the
             restraint
             of
             the
             Commandment
             ,
             and
             in
             what
             cases
             the
             death
             of
             a
             man
             comes
             not
             within
             the
             compasse
             of
             murther
             :
             Now
             for
             the
             extent
             of
             it
             .
             There
             are
             diverse
             cases
             wherein
             a
             man
             is
             guilty
             of
             wilful
             murder
             ,
             and
             that
             either
             1.
             
             Directly
             ,
             2.
             or
             Indirectly
             .
             A
             man
             may
             commit
             this
             sin
             ,
          
           
             1.
             
             Directly
             ,
             as
             Joab
             killed
             Abner
             and
             Amasa
             .
             If
             one
             man
             smite
             another
             with
             any
             
             
             instrument
             of
             〈◊〉
             stone
             ,
             wood
             ,
             &c.
             whereby
             he
             kills
             him
             ,
             he
             is
             a
             murtherer
             ,
             saith
             
             the
             law
             ,
             and
             〈◊〉
             die
             for
             it
             .
          
           
             2.
             
             Indirectly
             ,
             and
             this
             is
             of
             three
             sorts
             .
          
           
             1.
             
             When
             it
             is
             not
             openly
             〈◊〉
             or
             〈◊〉
             ,
             〈◊〉
             in
             some
             colourable
             way
             :
             as
             1.
             by
             poyson
             ,
             as
             they
             in
             
               Jeremy
               ,
               Mittamus
               lignum
               in
               panem
               ejus
               ,
               let
               us
               put
               some
               poysoned
               wood
               into
               〈◊〉
               meat
            
             *
             .
             2.
             
             By
             
               〈◊〉
               and
               〈◊〉
            
             ,
             〈◊〉
             under
             the
             Law.
             
             
               3.
               
               By
               killing
               children
               in
               the
               womb
               ,
            
             by
             
               medicamenta
               〈◊〉
            
             ,
             a
             grievous
             murther
             ,
             
             〈◊〉
             by
             two
             Councils
             :
             If
             a
             woman
             take
             strong
             purgations
             〈◊〉
             
             
             partum
             ,
             〈◊〉
             cause
             abortion
             ,
             she
             is
             〈◊〉
             ,
             a
             Murtheresse
             .
             4.
             
             If
             a
             man
             
             be
             
               Cooperator
               ,
               Accessorie
            
             :
             as
             1.
             
             Judas
             was
             accessory
             to
             Christs
             death
             ,
             by
             
             
               betraying
               him
               with
               a
               kisse
            
             :
             he
             coloured
             the
             〈◊〉
             with
             a
             kisse
             .
             So
             did
             Joab
             
             
             when
             he
             〈◊〉
             〈◊〉
             and
             
               Amasa
               ;
               He
               tooke
               Amasa
               by
               the
               beard
               ,
               and
               kissed
               him
            
             
             
               and
               then
               smote
               him
               under
               the
               fist
               〈◊〉
               .
            
             2.
             
             
               By
               bringing
               one
               into
               danger
            
             ,
             as
             〈◊〉
             did
             David
             ,
             
             who
             made
             him
             captain
             against
             the
             Philistims
             ;
             to
             what
             end
             ?
             
               my
               〈◊〉
               shall
            
             
             
               not
               be
               upon
               him
               ,
               but
               the
               hand
               of
               the
               〈◊〉
               shall
               be
               upon
               him
               .
            
             As
             Saul
             dealt
             with
             
             David
             ,
             so
             did
             David
             with
             〈◊〉
             ,
             when
             he
             wrote
             letters
             to
             
               Joab
               ,
               to
               set
               〈◊〉
               in
               the
               forefront
               :
            
             for
             though
             the
             enemies
             slew
             him
             ,
             yet
             it
             was
             Davias
             murther
             .
             
               〈◊〉
               hast
               〈◊〉
               Vriah
               the
               Hittite
               ,
            
             saith
             Nathan
             .
          
           
             3.
             
             By
             bearing
             false
             witnesse
             ,
             as
             those
             that
             testified
             against
             Naboth
             .
             4.
             
             By
             advising
             
             the
             death
             of
             the
             innocent
             ;
             thus
             〈◊〉
             was
             guilty
             .
             5.
             
             By
             exhorting
             and
             〈◊〉
             〈◊〉
             
             up
             others
             ;
             the
             Scribes
             ,
             and
             High
             Priests
             did
             not
             put
             Christ
             to
             death
             ,
             yet
             they
             stirred
             up
             the
             people
             ,
             and
             perswaded
             Pilate
             &c.
             
             And
             therefore
             were
             murtherers
             
               of
               Christ.
            
             6.
             
             
               By
               consenting
               to
               the
               death
               of
               another
               ;
               as
               〈◊〉
            
             did
             to
             the
             death
             of
             Steven
             .
             7.
             
             
               By
               not
               hindring
            
             ,
             when
             a
             man
             is
             in
             authority
             ,
             and
             may
             and
             ought
             to
             hinder
             
             it
             ;
             Pilats
             washing
             his
             hands
             would
             not
             acquit
             him
             .
             The
             not
             punishing
             
             of
             〈◊〉
             for
             the
             blood
             he
             unjustly
             shed
             ,
             troubled
             David
             when
             he
             was
             neere
             death
             ,
             and
             therefore
             he
             gave
             order
             to
             〈◊〉
             to
             take
             a
             time
             to
             punish
             him
             .
          
           
             2.
             
             A
             man
             is
             indirectly
             guilty
             ,
             by
             unnecessary
             exposing
             himself
             to
             danger
             ,
             when
             he
             may
             by
             ordinay
             means
             prevent
             it
             ,
             in
             this
             case
             he
             that
             doth
             the
             first
             an
             〈◊〉
             〈◊〉
             
             the
             last
             ,
             is
             accessory
             to
             his
             own
             death
             .
             
               Qui
               amat
               periculum
               ,
               periculo
               〈◊〉
               ,
            
             
             saith
             the
             wise
             man.
             Our
             Saviour
             would
             not
             thrust
             himself
             into
             it
             ,
             we
             must
             not
             
             tumble
             down
             ,
             when
             there
             are
             staires
             to
             go
             down
             .
             For
             prevention
             of
             danger
             ,
             we
             see
             God
             prescribeth
             a
             law
             ,
             to
             prevent
             infection
             of
             leprosie
             .
             The
             Leprous
             man
             was
             to
             be
             shut
             up
             ,
             and
             if
             any
             would
             go
             to
             him
             ,
             and
             endanger
             himself
             ,
             this
             was
             presumption
             .
             and
             And
             Saint
             Paul
             ,
             though
             he
             had
             Gods
             promise
             to
             come
             〈◊〉
             
             to
             land
             ,
             yet
             he
             commanded
             the
             Centurion
             to
             use
             the
             means
             (
             when
             he
             was
             in
             a
             storm
             )
             
             to
             avoyd
             the
             danger
             ,
             by
             lightening
             the
             ship
             &c.
             
          
           
             3.
             
             By
             neglecting
             the
             means
             which
             God
             hath
             given
             for
             the
             preservation
             of
             life
             ,
             as
             Diet
             ,
             Physick
             ,
             moderate
             labour
             ,
             and
             recreation
             .
             When
             a
             man
             is
             sick
             ,
             the
             Son
             of
             〈◊〉
             gives
             good
             counsel
             ,
             In
             thy
             sicknes
             be
             not
             negligent
             :
             why
             what
             must
             a
             
             sick
             man
             do
             ,
             but
             in
             the
             first
             place
             send
             for
             the
             physitian
             ?
             No
             ,
             he
             prescribes
             a
             rule
             contrary
             to
             the
             practize
             of
             the
             world
             ;
             first
             ,
             pray
             unto
             the
             Lord
             ,
             leave
             off
             from
             sinne
             ,
             order
             thy
             hands
             aright
             ,
             and
             cleanse
             thy
             heart
             from
             all
             wickednes
             :
             here
             is
             prayer
             and
             repentance
             first
             ,
             then
             give
             place
             to
             the
             physitian
             ,
             for
             the
             Lord
             hath
             created
             him
             ,
             let
             him
             not
             go
             from
             thee
             ;
             there
             is
             his
             place
             ;
             not
             the
             physitian
             of
             the
             body
             first
             ,
             and
             of
             the
             soul
             last
             .
             And
             we
             see
             that
             in
             the
             case
             
             of
             diet
             ,
             Saint
             Paul
             〈◊〉
             Timothy
             ,
             to
             drink
             no
             more
             water
             ,
             but
             a
             little
             wine
             for
             his
             stomach
             .
          
           
             By
             〈◊〉
             into
             excesse
             ,
             as
             into
             surfetting
             ,
             and
             drunkennesse
             ,
             a
             man
             may
             shorten
             his
             life
             ,
             〈◊〉
             Saint
             Hilary
             saith
             ,
             that
             this
             doth
             
               〈◊〉
               〈◊〉
               adimere
               ,
               &
               mortem
               〈◊〉
               〈◊〉
               ,
            
             it
             not
             onely
             takes
             away
             a
             mans
             reason
             ,
             but
             life
             too
             .
             And
             〈◊〉
             saith
             ,
             that
             
               〈◊〉
               &
               naturalem
               〈◊〉
               enervat
               ,
               〈◊〉
               generat
               ,
               mortem
               intempestivam
            
             
             adducit
             ,
             it
             weakens
             a
             mans
             natural
             parts
             ,
             begets
             infirmities
             ,
             and
             brings
             untimely
             death
             :
             so
             that
             excesse
             in
             meat
             and
             drink
             kills
             by
             degrees
             .
             Our
             Saviour
             gives
             a
             caveate
             against
             it
             ,
             take
             heed
             to
             your selves
             ,
             lest
             at
             any
             time
             your
             hearts
             be
             overcharged
             with
             surfetting
             ,
             and
             drunkennes
             ,
             and
             so
             that
             day
             come
             upon
             
             you
             unawares
             .
          
           
             So
             in
             those
             things
             which
             the
             Physitians
             call
             
               non
               naturalia
            
             ,
             a
             man
             by
             the
             undue
             vse
             of
             them
             may
             shorten
             his
             life
             ,
             and
             by
             the
             moderate
             use
             of
             them
             lengthen
             it
             .
             Therefore
             the
             〈◊〉
             exhorts
             ,
             that
             
               having
               food
               and
               raiment
               ,
               let
               us
               be
               therewith
            
             
             content
             ,
             And
             
               make
               not
               provision
               for
               the
               flesh
               ,
               to
               fulfil
               the
               lusts
               thereof
               .
            
             So
             likewise
             in
             the
             case
             from
             rest
             ,
             and
             release
             of
             affairs
             .
             Our
             Saviour
             took
             the
             Apostles
             with
             
             him
             apart
             ,
             that
             they
             might
             have
             leisure
             to
             eat
             and
             to
             rest
             a
             while
             :
             for
             the
             Psalmist
             
             
             tells
             us
             ,
             
               it
               is
               but
               losti
               labour
               to
               hast
               to
               rise
               up
               early
               ,
               and
               take
               late
               rest
               ,
               and
               eat
            
             
             
               the
               bread
               of
               carefulnesse
            
             :
             for
             a
             man
             may
             by
             the
             〈◊〉
             much
             bending
             of
             his
             minde
             to
             
             these
             earthly
             things
             ,
             bring
             death
             to
             him
             the
             sooner
             .
             
               A
               broken
               spirit
               doth
               but
               dry
               up
               the
               bones
               ,
               and
               cause
               him
               to
               die
               before
               his
               time
               .
               Tristitia
               mundi
               ,
               worldly
               sorrow
               brings
               death
               ,
            
             saith
             the
             Apostle
             .
          
           
             Now
             as
             there
             must
             be
             no
             neglect
             in
             us
             in
             respect
             of
             preserving
             our
             own
             lives
             ,
             so
             
             neither
             must
             there
             be
             in
             regard
             of
             our
             neighbours
             .
             God
             commanded
             the
             builder
             to
             
             put
             battlements
             upon
             his
             house
             ,
             lest
             another
             should
             fall
             from
             it
             .
             And
             if
             a
             man
             knew
             that
             his
             oxe
             vsed
             to
             push
             ,
             he
             was
             to
             tie
             him
             up
             ,
             and
             if
             he
             failed
             ,
             if
             any
             
             were
             killed
             he
             was
             to
             die
             himself
             for
             it
             with
             the
             oxe
             .
             And
             if
             the
             rule
             of
             the
             wiseman
             hold
             good
             ,
             as
             certainly
             it
             doth
             ,
             that
             we
             must
             
               not
               with-hold
               our
               hand
               from
               doing
               good
               ,
            
             we
             wust
             not
             forbear
             to
             deliver
             
               them
               that
               are
               drawne
               to
               death
               ,
            
             then
             
             must
             we
             not
             onely
             keep
             them
             from
             danger
             of
             death
             ,
             but
             by
             the
             rules
             of
             
             extension
             ,
             we
             must
             do
             what
             we
             can
             to
             help
             them
             ,
             and
             save
             their
             lives
             .
             
               Pasce
               〈◊〉
               〈◊〉
            
             ,
             saith
             saint
             
               Ambrose
               .
               Non
               pavisti
               ?
               occidisti
               ,
            
             feed
             that
             sheep
             which
             is
             ready
             to
             〈◊〉
             ,
             if
             thou
             feedest
             it
             not
             ,
             thou
             killest
             it
             .
             Hence
             is
             the
             use
             of
             Physick
             necessary
             ,
             and
             those
             that
             are
             skilful
             ,
             are
             bound
             to
             use
             their
             skill
             ,
             to
             preserve
             the
             life
             of
             their
             brother
             .
             
               Is
               there
               no
               Balm
               in
               Gilead
               ,
               is
               there
               no
               Physitian
               ,
               that
               the
            
             
             
               people
               be
               not
               healed
               ,
            
             ?
             saith
             the
             prophet
             :
             which
             speech
             implies
             and
             supposes
             the
             use
             of
             physick
             .
             The
             prophet
             Ezekiel
             saith
             ,
             that
             God
             hath
             ordained
             plants
             for
             mans
             use
             ,
             
               The
               fruit
               for
               meate
               ,
               and
               the
               leaves
               thereof
               for
               〈◊〉
               .
            
             And
             under
             the
             law
             
             it
             was
             provided
             ,
             that
             if
             any
             man
             did
             
               〈◊〉
               inferre
               〈◊〉
               ,
               offer
               violence
               and
               wound
            
             
             
               his
               neighbour
               ,
               be
               should
               pay
               for
               his
               healing
               :
            
             by
             which
             places
             is
             implied
             the
             lawful
             use
             of
             physick
             ,
             and
             the
             duty
             of
             the
             physitian
             ;
             which
             is
             ,
             to
             preserve
             the
             life
             of
             his
             neighbour
             ;
             whereas
             now
             by
             the
             negligence
             of
             physitians
             ,
             many
             patients
             are
             like
             the
             woman
             which
             had
             a
             
               bloody
               〈◊〉
            
             in
             the
             Gospel
             ,
             who
             had
             spent
             her
             whole
             estate
             
             upon
             the
             physitians
             ,
             and
             yet
             was
             never
             the
             better
             ,
             but
             rather
             worse
             ;
             such
             is
             the
             practise
             of
             some
             ,
             to
             their
             shame
             be
             it
             spoken
             .
             As
             it
             is
             a
             great
             sinne
             in
             them
             ,
             so
             it
             is
             a
             great
             punishment
             for
             men
             to
             fall
             into
             their
             hands
             :
             which
             made
             the
             son
             of
             
               Syrach
               say
               ,
               He
               that
               〈◊〉
               before
               his
               maker
               ,
               let
               him
               fall
               into
               the
               the
               hands
               of
               the
            
             
             Physitian
             .
          
           
             But
             now
             as
             we
             must
             preserve
             the
             life
             of
             the
             body
             ,
             so
             also
             
               〈◊〉
               corporis
               ,
               the
               good
               plight
               and
               integrity
               of
               it
               ,
            
             as
             we
             said
             before
             .
             If
             the
             least
             part
             of
             the
             body
             be
             
             hurt
             ,
             the
             whole
             complains
             ,
             and
             saith
             ,
             
               〈◊〉
               me
            
             ?
             why
             smiteth
             thou
             me
             ?
             Neither
             the
             whole
             nor
             any
             part
             must
             be
             hurt
             .
             The
             law
             forbad
             ,
             the
             causing
             of
             any
             blemish
             
             upon
             our
             neighbour
             ,
             the
             giving
             of
             a
             wound
             ,
             if
             any
             rupture
             ,
             or
             vstulation
             by
             fire
             happen
             ,
             it
             is
             an
             injury
             ,
             and
             the
             like
             must
             be
             inflicted
             upon
             the
             party
             that
             
             was
             the
             cause
             :
             for
             if
             there
             be
             
               〈◊〉
               partis
            
             ,
             a
             dismembring
             of
             any
             one
             part
             ,
             it
             is
             
               〈◊〉
               ad
               mortem
               〈◊〉
            
             ,
             it
             reflects
             upon
             the
             whole
             body
             .
             And
             therefore
             the
             law
             requires
             eye
             for
             eye
             ,
             tooth
             for
             tooth
             ,
             hand
             for
             hand
             ,
             foot
             for
             foot
             ,
             burning
             
             for
             burning
             ,
             wound
             for
             wound
             ,
             stripe
             for
             stripe
             .
             And
             he
             goeth
             further
             .
             He
             
             that
             causeth
             but
             a
             blemish
             in
             a
             man
             ,
             so
             shall
             it
             be
             done
             to
             him
             again
             .
             And
             
             as
             a
             wound
             is
             
               〈◊〉
               integritatem
            
             ,
             against
             the
             integrity
             and
             perfection
             of
             the
             body
             ,
             
             and
             
               plaga
               contra
               sensum
            
             ,
             a
             stripe
             against
             the
             sense
             ;
             so
             is
             a
             wound
             ,
             binding
             ,
             or
             imprisonment
             
               contra
               〈◊〉
            
             ,
             against
             the
             motion
             of
             the
             body
             .
             David
             repeated
             it
             at
             Abners
             burial
             as
             a
             great
             honour
             ,
             that
             his
             hands
             had
             not
             been
             bound
             ,
             nor
             his
             feet
             put
             into
             fetters
             ,
             he
             died
             not
             as
             a
             malefactor
             ;
             for
             these
             also
             are
             accounted
             as
             injuries
             done
             
             without
             authority
             ;
             but
             lawfully
             inflicted
             by
             the
             magistrate
             ,
             they
             are
             as
             punishments
             ,
             
             and
             then
             justifiable
             .
             So
             that
             next
             to
             life
             ,
             this
             
               〈◊〉
               corporis
            
             ,
             the
             preservation
             of
             the
             body
             in
             its
             integrity
             and
             perfection
             ,
             is
             to
             be
             regarded
             .
          
        
         
           
             CHAP.
             V.
             
          
           
             
               Of
               the
               murther
               of
               the
               soul.
               Several
               signes
               against
               the
               life
               of
               the
               soul.
               How
               a
               man
               may
               be
               accessory
               to
               the
               death
               of
               his
               soul.
               This
               sin
               may
               be
               committed
               both
               by
               them
               that
               have
               charge
               of
               souls
               ,
               and
               by
               private
               persons
               .
               That
               this
               law
               is
               spiritual
               ,
               according
               to
               the
               third
               rule
               .
            
          
           
             Of
             the
             murther
             of
             the
             soul.
             
          
           
             〈◊〉
             come
             now
             to
             the
             murther
             of
             the
             soul
             ,
             which
             is
             forbidden
             ,
             aswell
             as
             the
             murther
             of
             the
             body
             .
             And
             indeed
             the
             murther
             of
             this
             is
             so
             much
             the
             more
             grievous
             by
             how
             much
             the
             image
             of
             God
             is
             more
             in
             it
             ,
             then
             in
             the
             body
             :
             
             and
             therefore
             if
             the
             blood
             of
             the
             body
             cry
             to
             God
             for
             vengeance
             ,
             it
             is
             certain
             that
             
             the
             blood
             of
             the
             soul
             will
             cry
             much
             lowder
             .
          
           
             Now
             the
             life
             of
             the
             soul
             may
             be
             said
             to
             be
             taken
             away
             .
             1.
             
             In
             respect
             of
             the
             present
             :
             2.
             
             Of
             the
             life
             to
             come
             .
          
           
             1.
             
             If
             a
             man
             live
             not
             here
             with
             a
             contented
             minde
             ,
             
               if
               his
               soul
               be
               not
               filled
               with
               good
               ,
            
             
             as
             the
             preacher
             speaks
             ,
             
               an
               untimely
               birth
               is
               better
               then
               he
            
             ;
             that
             is
             ,
             he
             had
             as
             good
             never
             to
             have
             been
             born
             :
             now
             he
             that
             ministers
             occasion
             to
             discourage
             (
             as
             the
             Apostle
             )
             or
             to
             discontent
             another
             ,
             and
             so
             makes
             his
             life
             odious
             to
             him
             ,
             he
             offends
             
             against
             this
             commandment
             .
             We
             see
             in
             〈◊〉
             what
             griefe
             can
             do
             :
             Simeon
             being
             detained
             in
             Egypt
             ,
             and
             Benjamin
             to
             be
             carried
             thither
             ,
             if
             any
             mischief
             should
             
             befall
             him
             ,
             he
             tells
             his
             other
             sons
             ,
             he
             should
             be
             but
             a
             dead
             man
             ,
             but
             assoone
             as
             
             he
             heard
             of
             〈◊〉
             welfare
             ,
             it
             is
             said
             ,
             that
             his
             spirit
             revived
             ,
             as
             we
             said
             before
             .
          
           
             This
             killing
             of
             the
             spirit
             cometh
             three
             wayes
             ,
             in
             opposition
             to
             those
             three
             things
             ,
             wherein
             the
             life
             of
             the
             soul
             consists
             ,
             of
             which
             we
             spake
             before
             ,
             〈◊〉
             .
             1.
             
             Joy.
             2.
             
             Peace
             .
             3.
             love
             .
             Against
             the
             first
             is
             ,
             when
             men
             grieve
             others
             ,
             as
             the
             Egyptians
             did
             the
             〈◊〉
             ,
             when
             they
             brought
             them
             
               in
               amaritudinem
               spiritus
               ,
               into
               〈◊〉
               of
               spirit
               .
            
             
             Against
             the
             second
             ,
             when
             they
             bring
             them
             as
             they
             did
             the
             Israelites
             ,
             〈◊〉
             〈◊〉
             
               spiritus
               ,
               into
               anguish
               of
               soul
               ,
            
             so
             that
             they
             would
             not
             hearker
             .
             to
             Moses
             ,
             when
             he
             brought
             a
             message
             from
             God
             ;
             when
             the
             heart
             is
             broken
             with
             sorrow
             ,
             the
             inward
             peace
             and
             harmony
             is
             disturbed
             
               :
               for
               heavines
               in
               the
               heart
               makes
               it
               stoope
            
             as
             〈◊〉
             
             observed
             .
             Against
             the
             third
             ,
             when
             a
             man
             is
             brought
             to
             a
             hating
             and
             lothing
             of
             himself
             ,
             and
             all
             other
             things
             ,
             so
             that
             he
             can
             take
             no
             joy
             in
             any
             thing
             .
             None
             of
             these
             must
             be
             done
             to
             any
             neighbour
             ,
             but
             least
             of
             all
             to
             the
             godly
             .
             It
             is
             a
             wicked
             thing
             
               to
               grieve
               the
               soul
               of
               a
               righteous
               Lot
               ,
            
             for
             by
             this
             means
             we
             bring
             him
             to
             the
             first
             death
             ,
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             dulnes
             and
             deadnes
             of
             spirit
             ,
             whereby
             he
             is
             not
             fit
             to
             go
             about
             
             any
             thing
             that
             is
             good
             .
             This
             is
             done
             by
             provocation
             or
             〈◊〉
             ,
             (
             as
             they
             provoked
             God
             in
             the
             wildernes
             )
             and
             therefore
             all
             irritation
             must
             be
             
             avoyded
             .
          
           
             2.
             
             The
             soul
             also
             may
             be
             murthered
             in
             respect
             of
             the
             life
             to
             come
             ;
             especially
             by
             him
             ,
             to
             whom
             the
             cure
             of
             it
             is
             committed
             .
             And
             this
             may
             be
             done
             diverse
             wayes
             ;
             as
             sometimes
             by
             him
             that
             hath
             the
             cure
             ,
             as
             .
          
           
             1.
             
             By
             causing
             men
             to
             stumble
             at
             the
             law
             ,
             
               〈◊〉
               in
               lege
            
             ,
             〈◊〉
             the
             Prophet
             :
             
             or
             by
             teaching
             as
             〈◊〉
             did
             〈◊〉
             ,
             to
             cast
             a
             stumbling
             block
             before
             the
             children
             of
             Israel
             ,
             which
             Christ
             taxes
             in
             some
             of
             the
             Church
             of
             
             Pergamus
             .
          
           
             2.
             
             Indirectly
             ,
             and
             by
             negligence
             ,
             in
             not
             doing
             his
             duty
             .
             The
             prophet
             〈◊〉
             of
             
             such
             ,
             that
             if
             any
             perish
             through
             his
             default
             ,
             the
             Lord
             will
             require
             his
             blood
             at
             his
             hands
             .
             Prosper
             upon
             these
             words
             〈◊〉
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               &c.
            
             
             That
             is
             to
             say
             ,
             if
             thou
             shalt
             not
             tell
             a
             man
             of
             his
             faults
             ,
             that
             he
             may
             be
             converted
             and
             live
             ,
             I
             will
             condemn
             thee
             into
             everlasting
             fire
             ,
             that
             hast
             not
             rebuked
             him
             ,
             who
             by
             reason
             of
             thy
             silence
             hath
             sinned
             .
          
           
             Saint
             〈◊〉
             saith
             ,
             
               Omnis
               qui
               male
               vivit
               〈…〉
            
             ,
             
             
               〈◊〉
               in
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               ,
               &
               forte
               qui
               〈◊〉
               ,
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               ;
               〈…〉
               ,
               〈◊〉
               〈◊〉
               .
            
             He
             that
             liveth
             ill
             in
             the
             sight
             of
             those
             over
             whom
             he
             is
             set
             ,
             as
             much
             as
             in
             him
             lies
             ,
             kills
             them
             ,
             and
             perhaps
             he
             that
             followes
             his
             example
             ,
             dies
             ,
             and
             he
             that
             follows
             not
             ,
             lives
             ,
             yet
             in
             respect
             of
             his
             cure
             ,
             they
             both
             die
             .
             And
             therefore
             it
             is
             ,
             that
             Prosper
             tells
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               
               〈◊〉
               〈◊〉
               ,
               et
               〈◊〉
               〈◊〉
               〈◊〉
               sue
               〈◊〉
               ,
               〈◊〉
               ,
               〈…〉
               ,
               〈…〉
               ,
            
             A
             minister
             ought
             to
             live
             piously
             for
             examples
             sake
             ,
             and
             to
             teach
             so
             in
             regard
             of
             the
             performance
             of
             his
             duty
             ,
             being
             assured
             ,
             that
             justice
             will
             not
             favour
             him
             ,
             from
             whose
             hands
             the
             soul
             of
             him
             that
             perisheth
             ,
             is
             exacted
             .
             And
             Saint
             
               〈◊〉
               ,
               Penset
               ergo
               sacerdos
               ,
               qui
            
             
             
               ad
               satisfaciendum
               districto
               judicio
               de
               sua
               tantummodo
               anima
               fortasse
               vix
               sufficit
               ,
               &
               quot
               regendis
               subditis
               〈◊〉
               〈◊〉
               apud
               Deum
               rationis
               tempore
               ,
               &
               ,
               〈◊〉
               ita
               dicam
               ,
               〈◊〉
               〈◊〉
               animas
               habet
               ,
            
             let
             the
             priest
             therefore
             consider
             and
             lay
             to
             heart
             ,
             how
             he
             that
             perhaps
             can
             hardly
             tell
             how
             to
             satisfie
             or
             answer
             for
             his
             own
             soul
             at
             the
             day
             of
             judgement
             will
             be
             able
             to
             render
             account
             for
             so
             many
             souls
             ,
             as
             are
             committed
             to
             his
             charge
             .
          
           
           
             2.
             
             Though
             one
             have
             not
             the
             charge
             of
             souls
             ,
             yet
             as
             a
             private
             person
             he
             may
             be
             guilty
             of
             the
             spiritual
             death
             of
             anothers
             soul
             ,
             if
             either
             by
             counsel
             ,
             or
             otherwise
             ,
             〈◊〉
             ,
             or
             
               〈◊〉
               ,
               by
               word
               ,
               or
               deed
               ,
            
             by
             example
             &c.
             
             He
             cause
             his
             brother
             to
             fall
             ;
             
             as
             Peter
             by
             his
             counsel
             was
             
               a
               scandal
               to
               Christ
            
             ,
             and
             would
             have
             prevented
             his
             suffering
             ,
             (
             if
             Christ
             could
             have
             been
             disswaded
             )
             and
             so
             the
             great
             work
             of
             mans
             redemption
             
             had
             been
             hindred
             .
             So
             the
             same
             Apostle
             by
             his
             example
             gave
             offence
             and
             misled
             the
             Jews
             and
             〈◊〉
             .
             The
             like
             did
             they
             whom
             Saint
             Paul
             reproveth
             ,
             who
             by
             their
             examples
             induced
             others
             ,
             weak
             persons
             ,
             to
             eat
             of
             things
             sacrificed
             
             to
             Idols
             ,
             with
             doubting
             consciences
             .
             Let
             all
             such
             as
             prove
             scandals
             to
             others
             ,
             remember
             that
             woe
             denounced
             by
             our
             Saviour
             .
             
               That
               it
               had
               been
            
             
             
               better
               for
               them
               that
               a
               milstone
               were
               hanged
               about
               their
               necks
               ,
               and
               that
               they
               were
               thrown
               into
               the
               sea
               .
            
          
           
             And
             in
             the
             case
             of
             the
             souls
             murther
             ,
             a
             man
             may
             be
             accessory
             to
             the
             death
             of
             his
             own
             soul
             ;
             as
             he
             may
             to
             the
             murther
             of
             his
             body
             .
          
           
             1
             By
             neglecting
             the
             meanes
             of
             his
             salvation
             :
             for
             all
             must
             not
             lie
             on
             the
             minister
             ,
             
             we
             have
             our
             parts
             too
             .
             Work
             out
             your
             own
             salvation
             ,
             saith
             the
             Apostle
             ,
             with
             fear
             and
             trembling
             .
             If
             we
             neglect
             it
             ,
             we
             are
             accessory
             to
             our
             own
             perdition
             .
          
           
             2.
             
             By
             seeking
             after
             worldly
             things
             too
             much
             .
             The
             same
             Apostle
             tells
             us
             in
             the
             
             next
             chapter
             ,
             that
             they
             that
             minde
             earthly
             things
             inordinately
             ,
             end
             in
             destruction
             .
          
           
             3
             By
             
               giving
               himself
               over
               to
               sin
               ,
               without
               sense
               ,
               and
               working
               uncleannes
               with
               greedines
               ,
            
             
             and
             make
             no
             conscience
             of
             sinning
             .
             
          
           
             4.
             
             By
             deferring
             repentance
             from
             time
             to
             time
             ,
             till
             he
             finde
             no
             place
             for
             it
             ,
             it
             
             was
             Esaus
             case
             .
             And
             it
             is
             the
             masterpiece
             of
             the
             devil
             ,
             where
             he
             worketh
             this
             neglect
             .
             Saint
             Gregory
             describeth
             it
             excellently
             ,
             
               Cum
               in
               gravi
               〈◊〉
               miser
               homo
               labitur
               ,
               suadet
               ei
               〈◊〉
               ne
               〈◊〉
               ,
               ne
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               in
               corde
               〈◊〉
               ;
               misericordiam
               〈◊〉
               ;
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               ;
               〈◊〉
               in
               〈◊〉
               
               suggerit
               :
               〈◊〉
               sic
               in
               〈◊〉
               Dei
               &
               〈◊〉
               〈◊〉
               〈◊〉
               &
               pereat
               .
            
             When
             a
             wretched
             man
             falls
             into
             grievous
             sinne
             ,
             the
             devil
             disswades
             him
             from
             repentance
             ,
             from
             confessing
             his
             sinne
             ,
             then
             tells
             him
             it
             is
             a
             small
             sinne
             ,
             then
             preacheth
             mercy
             to
             him
             ,
             and
             promiseth
             him
             long
             life
             ,
             and
             vrgeth
             him
             to
             continue
             in
             his
             sin
             ,
             till
             at
             last
             he
             brings
             him
             into
             Gods
             displeasure
             and
             desperation
             with
             himself
             ,
             and
             so
             he
             perisheth
             .
             And
             this
             is
             by
             deferring
             repentance
             .
          
           
             3.
             
             The
             third
             rule
             for
             expounding
             the
             law
             is
             ,
             that
             it
             reaches
             to
             the
             heart
             ,
             for
             Gods
             law
             is
             spiritual
             ;
             and
             so
             this
             law
             reacheth
             not
             onely
             to
             outward
             murther
             ,
             in
             in
             regard
             of
             the
             act
             ,
             but
             to
             murther
             in
             the
             heart
             .
             The
             Pharisees
             counted
             it
             not
             murther
             ,
             unlesse
             blood
             were
             shed
             ,
             and
             the
             life
             taken
             away
             ,
             but
             Christs
             teaches
             us
             ,
             that
             the
             law
             goes
             further
             ,
             it
             restraines
             not
             onely
             the
             arme
             ,
             and
             the
             blow
             that
             is
             
             given
             ,
             but
             the
             first
             motions
             and
             desires
             of
             the
             heart
             ;
             If
             any
             hate
             a
             man
             in
             his
             heart
             ,
             or
             be
             angry
             without
             a
             cause
             ,
             he
             is
             guilty
             of
             the
             breach
             of
             this
             commandment
             :
             for
             the
             outward
             acts
             done
             or
             committed
             ,
             whereby
             any
             is
             murthered
             ,
             are
             nothing
             els
             but
             
               〈◊〉
               〈◊〉
            
             the
             fruits
             of
             unjust
             anger
             ,
             which
             is
             that
             
               〈◊〉
               of
               bitternes
            
             
             from
             whence
             all
             outward
             acts
             spring
             ,
             and
             this
             root
             must
             be
             plucked
             up
             ;
             and
             therefore
             he
             pronounceth
             plainly
             ,
             that
             out
             of
             the
             heart
             proceed
             murthers
             &c.
             
             Those
             
             that
             restrain
             onely
             the
             outward
             act
             ,
             are
             like
             those
             that
             apply
             plaisters
             to
             the
             armour
             or
             weapon
             ,
             Which
             will
             never
             cure
             the
             wound
             .
             The
             reason
             given
             by
             God
             himself
             ,
             why
             man-killing
             is
             not
             sometimes
             capital
             ,
             is
             ,
             because
             he
             that
             killed
             his
             brother
             ,
             did
             not
             hate
             him
             before
             ;
             whereas
             he
             that
             hated
             his
             brother
             ,
             and
             slew
             him
             ,
             was
             to
             die
             without
             mercy
             ,
             and
             not
             to
             have
             any
             benefit
             of
             sanctuary
             .
             And
             this
             briefly
             for
             the
             third
             rule
             .
          
        
         
           
           
             CHAP.
             VI.
             
          
           
             
               The
               fourth
               rule
               of
               〈◊〉
               the
               causes
               of
               the
               sins
               here
               forbidden
               .
               Of
               unjust
               anger
               ,
               and
               the
               fruits
               of
               it
               .
               It
               consists
               of
               ,
               1.
               
               Grief
               .
               2.
               
               Desire
               of
               Revenge
               .
               The
               effects
               and
               fruits
               of
               it
               .
               1.
               
               Towards
               Superiours
               .
               Envy
               .
               The
               causes
               of
               envy
               :
               the
               greatnesse
               of
               this
               sin
               .
               2.
               
               Towards
               Equals
               .
               3.
               
               Towards
               Inferiburs
               .
               The
               sappuration
               or
               breaking
               out
               of
               anger
               against
               Superiours
               .
               1.
               
               By
               the
               eyes
               and
               face
               .
               2.
               
               By
               the
               tongue
               ,
               1.
               
               By
               murmuring
               ,
               2.
               tale-bearing
               ,
               3.
               backbiting
               .
               Against
               Equals
               ,
               by
               1.
               dissention
               ,
               2.
               brawling
               ,
               3.
               rayling
               .
               The
               fruits
               of
               anger
               in
               Superiours
               .
               1.
               
               Threatning
               .
               2.
               
               Scornfulnesse
               .
               The
               last
               fruit
               of
               anger
               ,
               viz.
               murther
               of
               the
               hand
               .
            
          
           
             THe
             fourth
             rule
             teaches
             us
             ,
             that
             all
             the
             means
             or
             causes
             ,
             which
             concur
             ,
             or
             conduce
             to
             any
             act
             forbidden
             or
             commanded
             ,
             are
             likewise
             forbidden
             or
             commanded
             .
             Here
             come
             in
             all
             those
             sins
             formerly
             mentioned
             ,
             which
             are
             occasions
             ,
             or
             provocations
             to
             murther
             ,
             as
             unjust
             anger
             ,
             and
             all
             the
             fruits
             of
             it
             .
          
           
             As
             it
             was
             said
             at
             the
             beginning
             when
             we
             entred
             upon
             this
             Commandment
             ,
             that
             pride
             is
             the
             〈◊〉
             of
             all
             the
             breaches
             of
             this
             Commandment
             ;
             so
             we
             say
             now
             that
             it
             is
             the
             fountain
             of
             unjust
             anger
             ,
             and
             of
             all
             those
             sins
             that
             arise
             there
             from
             .
             Onely
             
             
               by
               pride
            
             ,
             saith
             the
             Wise
             man
             ,
             
               cometh
               contention
               and
               wrath
            
             :
             and
             the
             Apostle
             dehorting
             from
             provocation
             and
             envy
             ,
             mentions
             vain
             glory
             or
             pride
             first
             ,
             as
             the
             cause
             of
             both
             ;
             
               Be
               not
               desirous
               of
               vain
               glory
            
             (
             saith
             he
             )
             
               provoking
               one
               another
               ,
               envying
               one
               another
               .
            
             
             For
             as
             was
             said
             formerly
             ,
             every
             man
             sets
             down
             this
             with
             himself
             ,
             
               That
               he
               is
               good
            
             ,
             and
             therefore
             whosoever
             loveth
             him
             doth
             his
             duty
             :
             as
             on
             the
             other
             side
             ,
             whosoever
             hurts
             or
             injuris
             him
             ,
             is
             necessarily
             evil
             ,
             and
             one
             against
             whom
             he
             may
             justly
             conceive
             anger
             ;
             for
             
               omnis
               〈◊〉
               〈◊〉
               〈◊〉
               just
               a
               ,
               each
               froward
               man
               thinks
               his
               anger
               just
               ,
            
             according
             as
             we
             said
             before
             ,
             
               omnis
               iniquus
               mentitur
               sibi
            
             ,
             every
             wicked
             man
             deceives
             himself
             .
             And
             from
             this
             proud
             conceit
             of
             a
             mans
             self
             ,
             arises
             unjust
             anger
             against
             all
             such
             as
             do
             any
             way
             offend
             him
             .
          
           
             This
             anger
             is
             compounded
             of
             two
             things
             .
             1.
             
             Grief
             for
             some
             indignity
             offered
             to
             us
             .
             2.
             
             Desire
             to
             requite
             it
             .
          
           
             1.
             
             In
             the
             first
             is
             ,
             
               〈◊〉
               animi
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             animosity
             or
             inward
             boyling
             of
             the
             blood
             ,
             or
             fretting
             ,
             from
             which
             through
             pride
             we
             condemn
             the
             party
             that
             injured
             us
             ,
             as
             evil
             ;
             
             and
             thence
             follows
             
               mala
               mens
            
             ,
             a
             malicious
             intent
             towards
             him
             ,
             the
             judgement
             being
             
             corrupted
             by
             the
             affections
             ,
             and
             therefore
             the
             Apostle
             joyns
             anger
             and
             malice
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             together
             ,
             and
             exhorting
             
               to
               put
               away
               all
               anger
               ,
               and
               wrath
               ,
               and
               clamour
               ,
            
             he
             adds
             ,
             with
             
             
               all
               malice
            
             ,
             because
             this
             makes
             us
             condemn
             all
             his
             actions
             as
             evil
             :
             for
             hereby
             we
             
             become
             
               busie
               in
               other
               mens
               matters
            
             ,
             full
             of
             
               evil
               surmises
               ,
               and
               judices
               malarum
            
             
             
               cogitationum
               ,
               judges
               of
               evil
               thoughts
               :
            
             and
             thus
             we
             come
             to
             have
             an
             evil
             opinion
             of
             him
             that
             offends
             us
             .
          
           
             2.
             
             Then
             follows
             the
             second
             thing
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             desire
             of
             revenge
             ,
             James
             and
             John
             〈◊〉
             in
             Christs
             companie
             ,
             and
             perceiving
             the
             Samaritans
             not
             willing
             to
             receive
             them
             ,
             would
             
             needs
             call
             for
             fire
             from
             heaven
             to
             consume
             them
             .
          
           
             Now
             if
             this
             anger
             be
             towards
             Superiours
             ,
             or
             men
             in
             high
             place
             ,
             dignity
             and
             estate
             ,
             or
             eminent
             for
             vertue
             ,
             then
             it
             produces
             envy
             ,
             which
             is
             
               odium
               〈◊〉
               〈◊〉
               respectu
               superiorum
               ,
               quia
               eis
               non
               〈◊〉
               ,
            
             a
             hatred
             of
             another
             mans
             felicity
             in
             respect
             
             of
             Superiours
             ,
             because
             we
             cannot
             be
             equal
             with
             them
             .
             For
             there
             is
             in
             this
             case
             ,
             as
             
             S.
             James
             saith
             ,
             
               a
               spirit
               in
               us
               that
               lusteth
               after
               envy
            
             ;
             and
             as
             Elihu
             saith
             in
             
               〈◊〉
               ,
               Envy
            
             
             
               flayeth
               the
               inferiour
            
             ,
             (
             as
             some
             read
             it
             )
             because
             that
             inferiours
             are
             apt
             to
             〈◊〉
             those
             
             that
             are
             above
             them
             ,
             or
             exceed
             them
             any
             way
             .
             And
             hence
             ariseth
             in
             inferiours
             ,
             as
             the
             
             Apostle
             calls
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             swellings
             towards
             others
             ,
             which
             either
             presently
             break
             
             forth
             ,
             or
             if
             they
             lie
             long
             and
             come
             to
             suppuration
             ,
             or
             impostume
             ,
             as
             〈◊〉
             calls
             them
             ,
             
             they
             prove
             
               rubigo
               〈◊〉
            
             ,
             the
             rust
             and
             canker
             of
             the
             soul
             ,
             which
             is
             a
             fearful
             thing
             ,
             and
             worse
             then
             anger
             ;
             for
             
               anger
               is
               cruel
               ,
               and
               wrath
               raging
               ,
               but
               who
               can
               stand
               before
               envy
               ?
            
             saith
             the
             Wise
             man
             ,
             this
             usually
             produces
             murther
             .
             Pilate
             saw
             that
             it
             was
             out
             of
             envy
             ,
             that
             the
             Jews
             delivered
             Christ
             to
             be
             put
             to
             death
             .
             Therefore
             Seneca
             saith
             ,
             that
             is
             casier
             for
             a
             poor
             man
             to
             escape
             contempt
             ,
             then
             a
             rich
             man
             envy
             .
             We
             see
             it
             in
             Cain
             that
             envied
             Abels
             acceptance
             .
             In
             Rachel
             that
             envied
             Leahs
             fruitfulnefse
             ,
             and
             
               Saul
               Davids
            
             happinesse
             .
          
           
           
             1.
             
             The
             occasion
             of
             this
             sin
             is
             grounded
             especially
             .
             1.
             
             Upon
             the
             merits
             ,
             and
             wel-deserving
             of
             others
             ,
             we
             envy
             them
             ,
             because
             they
             are
             〈◊〉
             then
             our selves
             .
             
               S.
               John
            
             
             tells
             us
             ,
             it
             was
             the
             cause
             why
             Cain
             slew
             Abel
             :
             because
             
               his
               own
               works
               were
               evil
               ,
               and
               his
               brothers
               righteous
               .
            
             For
             every
             man
             desiring
             his
             own
             excellency
             ,
             thinketh
             that
             he
             which
             is
             more
             excellent
             then
             himself
             ,
             doth
             
               offuscare
               lumen
               ejus
            
             ,
             darken
             and
             eclypse
             his
             light
             ,
             stand
             in
             his
             way
             ,
             and
             if
             that
             man
             were
             〈◊〉
             ,
             he
             should
             be
             more
             esteemed
             :
             therefore
             by
             this
             envie
             ,
             he
             seeks
             to
             bring
             him
             under
             water
             ,
             that
             he
             alone
             may
             swim
             above
             .
          
           
             This
             we
             may
             see
             in
             the
             Princes
             against
             Daniel
             ,
             because
             Darius
             had
             preferred
             him
             
             above
             them
             .
             And
             in
             Johns
             Disciples
             ,
             they
             thought
             that
             Christ
             stood
             in
             the
             Baptists
             
             way
             ,
             and
             got
             all
             from
             him
             ,
             because
             more
             people
             followed
             him
             .
             And
             in
             the
             elder
             son
             against
             the
             younger
             ,
             who
             when
             he
             came
             home
             from
             the
             field
             ,
             and
             saw
             the
             entertainment
             of
             his
             younger
             brother
             ,
             he
             envied
             his
             brother
             ,
             and
             out
             of
             envy
             would
             not
             go
             in
             :
             the
             reason
             was
             ,
             he
             thought
             himself
             better
             then
             his
             brother
             ,
             the
             fatted
             calf
             was
             never
             kild
             for
             〈◊〉
             ,
             &c.
             though
             he
             had
             deserved
             better
             of
             his
             father
             .
             
             Thus
             nothing
             can
             be
             done
             ,
             but
             envy
             will
             make
             it
             matter
             to
             work
             upon
             .
             If
             David
             once
             come
             to
             his
             ten
             thousands
             ,
             Saul
             will
             never
             after
             be
             brought
             
               intueri
               〈◊〉
               rectis
            
             
             oculis
             ,
             to
             look
             aright
             upon
             him
             ,
             but
             the
             evil
             spirit
             will
             enter
             into
             him
             :
             for
             so
             we
             read
             verse
             10.
             that
             the
             next
             day
             
               there
               came
               an
               evil
               spirit
               upon
               him
            
             ;
             for
             there
             are
             none
             that
             the
             Devil
             can
             so
             easily
             fasten
             upon
             ,
             as
             upon
             such
             .
             The
             making
             of
             a
             better
             coat
             for
             Joseph
             ,
             and
             a
             little
             more
             love
             of
             Jacob
             to
             him
             then
             to
             the
             rest
             ,
             was
             a
             marvellous
             moat
             in
             the
             eyes
             of
             his
             brethren
             ;
             and
             it
             is
             true
             that
             Jacob
             said
             ,
             though
             in
             another
             
             sence
             ,
             
               an
               evil
               or
               cruel
               beast
               hath
               devoured
               him
               :
            
             for
             envy
             is
             
               fera
               〈◊〉
               pessima
            
             ,
             the
             worst
             of
             all
             wilde
             beasts
             .
             
               S.
               Basil
            
             saith
             ,
             
               Canes
               〈◊〉
               cicurantur
               ,
               &
               cultu
               mansuescunt
               〈◊〉
               ,
               invidi
               vero
               ad
               obsequium
               efferantur
               :
            
             dogs
             become
             tame
             by
             feeding
             ,
             
             and
             lions
             milde
             and
             gentle
             by
             nurture
             ,
             but
             envious
             men
             ,
             the
             more
             you
             observe
             them
             ,
             the
             wilder
             they
             become
             .
          
           
             The
             greatnesse
             of
             this
             sin
             ,
             as
             one
             saith
             ,
             is
             such
             ,
             that
             
               propter
               magnitudinem
               sceleris
               futura
               paena
               non
               sufficit
               ,
               ergo
               &
               hic
               plectitur
               ,
            
             so
             heynous
             it
             is
             ,
             that
             hell
             alone
             is
             not
             a
             sufficient
             torment
             for
             it
             ,
             and
             therefore
             it
             is
             punished
             here
             also
             :
             it
             is
             a
             punishment
             to
             it self
             ;
             for
             as
             the
             Wise
             man
             saith
             ,
             envy
             is
             
               putredo
               ossium
            
             ,
             rottennesse
             to
             the
             bones
             .
             
             As
             he
             that
             wished
             himself
             an
             〈◊〉
             ,
             that
             he
             were
             all
             eye
             ,
             so
             such
             as
             are
             envious
             cannot
             wish
             themselves
             a
             greater
             misery
             and
             torment
             .
          
           
             The
             Saints
             and
             Servants
             of
             God
             are
             not
             envious
             .
             Moses
             when
             〈◊〉
             brought
             him
             word
             that
             Eldad
             and
             Medad
             〈◊〉
             ,
             answered
             him
             ,
             
               Enviest
               thou
               them
               for
               my
            
             
             
               sake
               ,
               would
               God
               that
               all
               the
               people
               of
               the
               Lord
               did
               prophecie
               ,
               and
               that
               the
               Lord
               would
               poure
               out
               his
               spirit
               upon
               them
               .
            
             He
             would
             not
             be
             of
             Pompeyes
             minde
             that
             could
             endure
             no
             equal
             .
             He
             was
             so
             far
             from
             enuying
             the
             number
             and
             increase
             of
             the
             People
             ,
             that
             he
             wishes
             ,
             
               the
               Lord
               would
               make
               them
               a
               thousand
               times
               more
               .
            
             The
             Saints
             can
             be
             
             content
             others
             should
             overtake
             them
             ,
             yea
             ,
             and
             go
             before
             them
             ;
             but
             envy
             can
             endure
             neither
             .
             Abigail
             when
             David
             sent
             messengers
             to
             take
             her
             to
             wife
             ,
             answered
             that
             she
             was
             not
             fit
             ,
             
               Let
               me
               be
               a
               handmaid
               rather
               ,
               to
               wash
               the
               feet
               of
               my
               Lords
               servants
               :
            
             so
             
             every
             good
             man
             thinks
             himself
             not
             meet
             of
             that
             honour
             which
             God
             bestows
             upon
             him
             ,
             but
             that
             he
             deserves
             some
             lower
             place
             .
          
           
             2.
             
             The
             second
             branch
             is
             against
             equals
             .
          
           
             And
             in
             this
             case
             ,
             if
             our
             arm
             have
             strength
             ,
             he
             shall
             feel
             presently
             what
             we
             can
             do
             .
             The
             Wise
             man
             giveth
             the
             envious
             three
             servants
             ,
             
               Pride
               ,
               Fury
               ,
               Scorn
               .
               Proud
               and
            
             
             
               haughty
               scorner
               is
               his
               name
               ,
               who
               dealeth
               in
               proud
               wrath
               .
            
          
           
             But
             if
             he
             be
             so
             our
             equal
             ,
             that
             we
             cannot
             presently
             meet
             with
             him
             ,
             then
             we
             play
             Absaloms
             part
             ,
             when
             he
             was
             angry
             with
             Ammon
             ,
             he
             said
             nothing
             for
             the
             present
             ,
             
             
               sed
               manet
               alta
               mente
               repostum
            
             ,
             but
             kept
             it
             in
             minde
             ,
             which
             Ammon
             afterward
             〈◊〉
             at
             a
             sheepshearing
             ,
             and
             so
             should
             David
             himself
             ,
             if
             he
             had
             gone
             down
             to
             the
             feast
             :
             for
             as
             the
             Wife
             man
             observed
             ,
             
               The
               wicked
               dissembleth
               his
               wrath
            
             ,
             and
             
               Burning
               lips
            
             ,
             
             
               and
               a
               wicked
               heart
               ar
               〈◊〉
               a
               potsheard
               covered
               with
               silver
               drosse
               ,
               for
               he
               that
               hateth
               dissembleth
               with
               his
               lips
               ,
               and
               〈◊〉
               up
               deceit
               within
               him
               .
            
             This
             we
             see
             in
             〈◊〉
             ,
             who
             
             comes
             to
             Jacob
             with
             〈◊〉
             and
             Phicol
             ,
             that
             they
             might
             make
             a
             league
             with
             him
             ,
             Isaac
             wondred
             ,
             
               Why
               come
               ye
               to
               me
            
             ,
             saith
             he
             ,
             
               seeing
               that
               you
               hate
               me
               ,
               and
               have
               put
               me
               away
               from
               you
               :
            
             yet
             they
             would
             have
             a
             league
             with
             him
             till
             they
             could
             have
             an
             opportunity
             〈◊〉
             revenge
             .
             And
             so
             we
             see
             it
             is
             a
             great
             part
             of
             worldly
             policy
             to
             keep
             league
             with
             
             one
             we
             hate
             ,
             till
             we
             can
             
               〈◊〉
               perfundere
            
             ,
             be
             revenged
             on
             him
             .
             Thus
             it
             proves
             true
             ,
             
             which
             
               S.
               John
            
             saith
             ,
             
               Qui
               odit
               〈◊〉
               Homicida
               est
               ;
               He
               that
               hates
               his
               brother
               is
               a
               murtherer
               :
            
             for
             where
             there
             is
             hatred
             ,
             it
             〈◊〉
             seeks
             〈◊〉
             ,
             or
             such
             revenge
             ,
             as
             proceeds
             to
             murther
             .
          
           
             3.
             
             If
             he
             be
             our
             inferiour
             against
             whom
             our
             anger
             is
             set
             ,
             we
             look
             upon
             him
             with
             
             〈◊〉
             and
             contempt
             for
             as
             the
             Wise
             man
             saith
             ,
             
               When
               the
               wicked
               cometh
               ,
               then
               cometh
               contempt
               ,
            
             although
             
               the
               contempt
               of
               an
               inferiour
               ,
               is
               a
               reproaching
               of
               his
               Maker
               ,
            
             as
             
             he
             tells
             us
             in
             another
             place
             .
             This
             is
             the
             property
             of
             the
             wicked
             to
             despise
             and
             scorn
             
             others
             ,
             whom
             they
             conceive
             to
             be
             in
             any
             gift
             ,
             or
             in
             power
             ,
             or
             otherwise
             their
             inferiours
             .
             
             
               Rabshek
               〈◊〉
            
             sends
             a
             scornful
             message
             to
             
               〈◊〉
               :
               〈◊〉
            
             and
             his
             men
             of
             war
             
             
             set
             our
             Saviour
             at
             naught
             ,
             and
             scorned
             him
             :
             the
             〈◊〉
             mocked
             at
             his
             doctrine
             :
             〈◊〉
             mocked
             Isaac
             ,
             &c.
             
          
           
             2.
             
             Anger
             as
             we
             shewed
             before
             ,
             after
             it
             hath
             rankled
             inwardly
             ,
             and
             comes
             
               ad
               suppurationem
               ,
               to
               an
               impostume
               ,
            
             appears
             or
             breaks
             out
             in
             the
             countenance
             ,
             which
             we
             called
             
               icterum
               peccati
            
             ,
             the
             〈◊〉
             of
             this
             sin
             :
             of
             which
             we
             are
             now
             to
             speak
             .
          
           
             Anger
             appears
             by
             the
             eye
             ,
             and
             there
             is
             a
             wound
             given
             by
             the
             eye
             ;
             
               〈◊〉
               〈◊〉
            
             
             
               ictu
               oculi
               tui
               ,
               thou
               hast
               wounded
               me
               with
               thine
               eye
               ,
            
             saith
             Solomen
             in
             the
             〈◊〉
             ,
             speaking
             of
             the
             〈◊〉
             of
             the
             eye
             in
             another
             sence
             .
             And
             among
             those
             six
             things
             which
             God
             especially
             hates
             ,
             he
             reckons
             
               a
               haughty
            
             or
             
               a
               〈◊〉
               eye
            
             .
             It
             appeared
             in
             Sauls
             eyes
             when
             
             he
             envied
             David
             ,
             his
             eyes
             began
             to
             be
             obliqui
             ,
             he
             looked
             awry
             at
             him
             :
             and
             the
             Wise
             
             man
             bids
             us
             avoid
             him
             that
             hath
             an
             evil
             eye
             :
             and
             our
             Saviour
             cond
             〈◊〉
             the
             servant
             that
             had
             
               nequam
               oculum
            
             ,
             an
             evil
             eye
             .
             So
             we
             see
             there
             is
             
               oculus
               nequam
               ,
               invidus
               ,
               obliquus
               ,
               〈◊〉
               evil
               ,
               envious
               ,
               〈◊〉
               〈◊〉
               ,
            
             which
             discovers
             the
             disposition
             of
             the
             heart
             .
          
           
             As
             envy
             ,
             so
             anger
             and
             malice
             appear
             in
             the
             face
             ,
             and
             by
             other
             outward
             signes
             .
             The
             
             
               froward
               man
               winketh
               with
               his
               eyes
               ,
               speaketh
               with
               his
               feet
               ,
               and
               teacheth
               with
               his
               fingers
               ,
            
             that
             is
             ,
             when
             he
             doth
             bend
             his
             fist
             ,
             and
             stamp
             with
             his
             feet
             ,
             
               supplodere
               〈◊〉
            
             ,
             when
             he
             
             once
             winks
             ,
             he
             means
             no
             good
             ,
             for
             
               he
               that
               winks
               with
               his
               eyes
               causeth
               sorrow
               .
            
             So
             to
             
               bite
               the
               lip
            
             ,
             to
             look
             on
             one
             ,
             as
             if
             he
             would
             look
             through
             him
             ,
             is
             a
             signe
             of
             anger
             .
             
             
               The
               ungodly
               looketh
               upon
               the
               just
               ,
               and
               〈◊〉
               at
               him
               with
               his
               teeth
               .
            
             An
             example
             of
             
             
             it
             we
             have
             in
             those
             that
             stoned
             Steven
             .
             Sometimes
             it
             comes
             to
             
               spuma
               ,
               the
               foaming
               of
               the
               mouth
               ,
            
             and
             then
             the
             angry
             man
             is
             like
             him
             that
             was
             possessed
             with
             a
             Devil
             .
          
           
             It
             appears
             likewise
             by
             the
             tongue
             ,
             which
             is
             therefore
             compared
             to
             a
             sword
             that
             wounds
             deep
             ,
             to
             
               sharp
               arrows
               that
               stick
               fast
            
             ,
             to
             
               Juniper
               coats
            
             ,
             that
             will
             burn
             a
             long
             time
             .
             Of
             such
             the
             Psalmist
             complained
             ,
             
               that
               had
               war
               in
               their
               hearts
               ,
               and
               though
            
             
             
               their
               words
               seemed
               smooth
               as
               butter
               and
               oyl
               ,
               yet
               they
               proved
               gladii
               acuti
               ,
               sharp
               swords
               ,
               and
               cut
               like
               a
               raisor
               .
            
             And
             here
             come
             in
             those
             
               〈◊〉
               〈◊〉
            
             ,
             fruits
             of
             anger
             ,
             which
             proceed
             from
             the
             tongue
             ,
             which
             shall
             be
             handled
             in
             the
             ninth
             Commandment
             ,
             as
             they
             hurt
             a
             mans
             name
             :
             but
             here
             as
             they
             are
             breaches
             of
             this
             Commandment
             .
             As
          
           
             1.
             
             Murmuring
             ,
             which
             is
             chiefly
             against
             superiours
             ,
             a
             sin
             forbidden
             by
             the
             Apostle
             ,
             
             
               Be
               not
               murmurers
               ,
               as
               some
               of
               them
               murmured
               ,
               and
               were
               destroyed
               of
               the
               destroyer
               .
            
             
             and
             therefore
             he
             saith
             in
             another
             place
             ,
             
               Do
               all
               things
               without
               murmuring
               .
               Judas
            
             was
             
             angry
             ,
             when
             he
             murmured
             at
             the
             box
             of
             Spikenard
             poured
             on
             Christ.
             
               Ad
               quid
               〈◊〉
               〈◊〉
            
             ?
             to
             what
             end
             is
             this
             wast
             ?
             he
             thought
             the
             money
             would
             have
             been
             better
             in
             the
             bag
             which
             he
             bore
             .
             So
             were
             the
             Israelites
             when
             they
             murmured
             against
             
             Moses
             .
          
           
             2.
             
             Whispering
             and
             tale-bearing
             ,
             〈◊〉
             ;
             this
             is
             when
             the
             party
             is
             so
             great
             ,
             that
             the
             angry
             man
             cannot
             deal
             with
             him
             ,
             or
             if
             he
             should
             speak
             openly
             of
             him
             he
             should
             not
             be
             credited
             ,
             then
             he
             carries
             tales
             ,
             a
             thing
             severely
             forbidden
             .
             
               Thou
               shalt
            
             
             
               not
               go
               up
               and
               down
               as
               a
               tale-bearer
               among
               thy
               people
               .
            
             And
             the
             Apostle
             speaks
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whisperings
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whisperers
             ,
             and
             condemns
             both
             .
             〈◊〉
             Wise
             man
             
             saith
             ,
             that
             
               without
               tale-bearers
               strife
               and
               contention
               would
               quickly
               cease
               .
               〈◊〉
               .
            
             26
             20.
             
             and
             verse
             22.
             
             
               His
               words
               are
               as
               wounds
            
             ,
             he
             speaks
             with
             〈◊〉
             ,
             and
             seeming
             grief
             ,
             
               but
               they
               go
               down
               into
               the
               uttermost
               parts
               of
               the
               belly
               .
               There
               are
               six
               things
               which
               God
            
             
             
               hates
               ,
               and
               the
               seventh
               is
               an
               〈◊〉
               to
               him
               ,
            
             and
             that
             is
             ,
             
               a
               whisperer
               or
               tale-bearer
            
             ,
             
             
               that
               soweth
               contention
               among
               brethren
            
             .
             
          
           
             3.
             
             Backbiting
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             detractio
             ,
             a
             sin
             frequently
             forbidden
             ,
             and
             condemned
             ,
             such
             
             
             are
             like
             to
             〈◊〉
             that
             sting
             though
             they
             be
             charmed
             .
             The
             Wise
             man
             shews
             how
             
             
             they
             must
             be
             dealt
             with
             ,
             
               a
               sowre
               countenance
               drives
               them
               away
               ,
               as
               the
               north
               winde
            
             
             
               doth
               rain
            
             .
             The
             reason
             may
             be
             taken
             from
             that
             in
             
               Leviticus
               ,
               〈◊〉
               shalt
               not
               curse
               the
            
             
             deaf
             .
             Now
             he
             that
             is
             absent
             ,
             is
             deaf
             and
             hears
             us
             not
             ,
             and
             therefore
             such
             as
             curse
             the
             deaf
             ,
             all
             the
             congregation
             shall
             curse
             them
             .
          
           
             4.
             
             When
             men
             are
             hindred
             ,
             that
             they
             cannot
             be
             avenged
             this
             way
             ,
             by
             detraction
             ,
             then
             they
             will
             wreak
             themselves
             by
             cursing
             .
             This
             is
             a
             〈◊〉
             of
             anger
             ,
             which
             appears
             in
             the
             〈◊〉
             ,
             which
             (
             as
             
               S.
               James
            
             saith
             )
             
               is
               full
               of
               deadly
               poyson
            
             ;
             what
             that
             
             is
             ,
             he
             shews
             in
             the
             next
             words
             ,
             
               with
               this
               curse
               we
               men
               ,
               who
               are
               made
               after
               the
               similitude
               of
               God.
            
             This
             is
             that
             poison
             ,
             the
             practise
             of
             it
             is
             forbidden
             .
             They
             that
             are
             thus
             cursed
             
             
             need
             not
             care
             ,
             for
             God
             acquits
             them
             from
             curses
             without
             cause
             ,
             they
             shall
             not
             hurt
             
             them
             ,
             but
             like
             arrows
             shot
             against
             a
             wall
             of
             〈◊〉
             ,
             they
             shall
             return
             upon
             them
             that
             sent
             them
             .
          
           
             And
             as
             these
             fruits
             of
             anger
             appear
             chiefly
             against
             superiours
             ,
             so
             there
             are
             other
             fruits
             which
             are
             seen
             chiefly
             towards
             equals
             .
          
           
             1.
             
             Wrath
             the
             first
             begotten
             (
             as
             the
             Heathen
             said
             )
             is
             no
             barren
             Gentlewoman
             ,
             she
             hath
             a
             daughter
             like
             her self
             ,
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             dissention
             ,
             which
             if
             it
             be
             in
             the
             
             heart
             ,
             is
             called
             discord
             ,
             if
             it
             break
             out
             ,
             is
             called
             contention
             ,
             which
             is
             
               〈◊〉
               acrimonia
            
             ,
             an
             unseemly
             bitternesse
             ,
             taking
             of
             parts
             .
             The
             Apostle
             speaking
             of
             the
             Heathen
             ,
             
             mentions
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             such
             as
             were
             
               full
               of
               debate
            
             ,
             〈◊〉
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             debates
             ,
             and
             
             joyns
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               variance
               and
               dissentions
            
             ,
             and
             exhorts
             them
             to
             live
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               not
               in
               strife
               .
               S.
               James
            
             condemns
             it
             ,
             as
             against
             the
             royal
             law
             of
             Christ
             ,
             and
             
               S.
               Paul
            
             
             saith
             ,
             that
             such
             contentious
             persons
             belong
             not
             to
             the
             Church
             ,
             for
             
               the
               Churches
               of
            
             
             
             
               God
               have
               no
               such
               custome
            
             .
             It
             is
             the
             Churches
             honour
             to
             cease
             from
             strife
             ,
             and
             it
             is
             said
             
             of
             our
             Saviour
             ,
             
               that
               he
               endured
               much
               contradiction
               of
               sinners
               .
            
             
          
           
             But
             now
             when
             we
             speak
             against
             discord
             ,
             we
             〈◊〉
             onely
             
               in
               〈◊〉
               ,
               in
               things
               that
               are
               good
               ,
            
             not
             
               in
               malis
               ,
               in
               evil
               things
            
             ;
             for
             as
             nothing
             is
             more
             to
             be
             wished
             then
             peace
             in
             good
             things
             ,
             so
             nothing
             is
             more
             to
             be
             wished
             then
             
               〈◊〉
               in
               malis
            
             ,
             for
             this
             is
             as
             necessary
             as
             
               concordia
               in
               bonis
               ,
               agreement
               in
               good
               .
            
             When
             
               S.
               Paul
            
             knew
             that
             one
             
             part
             of
             the
             company
             were
             Pharisees
             ,
             and
             the
             other
             Sadduces
             ,
             he
             cried
             out
             ,
             that
             
               he
               was
               judged
               for
               the
               resurrection
               of
               the
               dead
               ,
            
             and
             so
             set
             them
             together
             ,
             and
             escaped
             himself
             ,
             this
             was
             not
             unlawful
             .
             And
             not
             onely
             
               S.
               Paul
            
             ,
             but
             Christ
             himself
             saith
             ,
             
               that
               he
               came
               to
               set
               discord
               and
               dissention
               in
               the
               earth
               .
            
          
           
             2.
             
             Besides
             this
             we
             finde
             another
             ,
             Ephesians
             4.
             31.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               envying
               or
               brawling
            
             :
             This
             the
             Lord
             complains
             of
             by
             the
             Prophet
             ,
             
               He
               came
               down
               and
               looked
               for
               judgement
               and
               justice
               ,
               but
               there
               was
               crying
               and
               roaring
               .
            
             It
             was
             said
             of
             Christ
             ,
             
               non
               〈◊〉
               ,
               non
            
             
             
               〈◊〉
               ,
               His
               voice
               shall
               not
               be
               heard
               in
               the
               street
               :
            
             and
             such
             disposition
             as
             was
             in
             
             Christ
             ,
             must
             be
             in
             all
             his
             members
             .
             The
             contrary
             we
             see
             in
             wicked
             men
             ,
             as
             in
             those
             Jews
             ,
             who
             (
             when
             
               S.
               Paul
            
             said
             ,
             God
             had
             sent
             him
             to
             the
             〈◊〉
             )
             
               made
               a
               〈◊〉
            
             ,
             
             
               and
               rent
               their
               garments
               ,
               and
               threw
               dust
               in
               the
               ayre
               ,
               &c.
               
            
          
           
             3.
             
             If
             〈◊〉
             must
             not
             be
             ,
             〈◊〉
             lefse
             the
             third
             which
             is
             
               contumelia
               ,
               railing
            
             ,
             and
             yet
             this
             taketh
             hold
             on
             most
             men
             soonest
             ;
             for
             as
             the
             Heathen
             man
             said
             ,
             
               Promptissima
               〈◊〉
               contumelia
               ,
               railing
               is
               the
               most
               ready
               and
               most
               easy
               revenge
               .
            
             To
             this
             may
             be
             referred
             that
             of
             our
             Saviour
             ,
             to
             say
             〈◊〉
             to
             a
             brother
             ,
             or
             to
             say
             ,
             
               〈◊〉
               fool
            
             ,
             or
             when
             a
             man
             shall
             debase
             the
             gift
             of
             another
             ,
             or
             speak
             
               ad
               contristandum
            
             ,
             togrieve
             him
             .
             We
             finde
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               despightful
               persons
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             revilers
             ,
             condemned
             by
             the
             Apostle
             .
             Such
             
             do
             grieve
             the
             saints
             of
             God
             ,
             who
             thereupon
             have
             heavily
             complained
             .
             The
             Prophet
             
             David
             counted
             it
             a
             great
             part
             of
             his
             calamities
             that
             
               he
               was
               railed
               upon
               and
               reviled
               .
               Jeremy
            
             
             
             complains
             ,
             that
             
               he
               was
               railed
               at
               on
               every
               side
               .
               S.
               Paul
            
             saith
             ,
             that
             
               at
               Philippi
            
             
             
               they
               were
               shamefully
               〈◊〉
            
             ,
             yet
             they
             went
             on
             and
             preached
             the
             Gospel
             at
             Thessalonica
             notwithstanding
             .
             And
             in
             these
             consists
             chiefly
             the
             murther
             of
             the
             tongue
             .
          
           
             Besides
             there
             are
             two
             other
             fruits
             of
             anger
             ,
             especially
             seen
             in
             Superiours
             ,
             and
             proceeding
             from
             contempt
             .
          
           
             1.
             
             
               Threatning
               .
               Saul
            
             armed
             with
             authority
             ,
             
               breathed
               out
               threatnings
               against
               the
            
             
             Church
             ;
             and
             〈◊〉
             speech
             when
             he
             came
             to
             the
             crown
             was
             ,
             
               My
               father
               chastised
            
             
             
               you
               with
               rods
               ;
               but
               I
               will
               scourge
               you
               with
               scorpions
               ,
               my
               little
               finger
               shall
               be
               heavier
               then
            
             
             
               my
               fathers
               loins
            
             ;
             for
             as
             Solomon
             saith
             ,
             
               a
               〈◊〉
            
             ,
             (
             viz.
             in
             government
             )
             
               profundit
               spiritum
               suum
               ,
               sheweth
               all
               his
               power
               at
               once
               ,
            
             and
             therefore
             ,
             as
             was
             said
             before
             ,
             government
             must
             not
             be
             committed
             to
             a
             〈◊〉
             person
             ,
             for
             such
             a
             one
             is
             like
             a
             fool
             that
             
             puts
             a
             pellet
             into
             a
             crosse
             bow
             ,
             and
             shoots
             at
             random
             ,
             and
             therefore
             he
             〈◊〉
             
               stones
               
               〈◊〉
               〈◊〉
               ,
               and
               〈◊〉
               〈◊〉
               〈◊〉
               ,
               〈…〉
               both
               ,
               and
               that
               it
               is
               〈◊〉
               to
               meet
               a
               〈◊〉
               robbed
               of
               〈◊〉
               〈◊〉
               then
               a
               furious
               man.
            
             Saint
             Peter
             saith
             
             of
             Christ
             ,
             that
             when
             he
             suffered
             ,
             he
             threatened
             not
             ,
             though
             he
             had
             power
             
             enough
             ,
             for
             he
             could
             have
             had
             twelve
             legions
             of
             angels
             to
             attend
             him
             ,
             if
             he
             
             had
             pleased
             .
          
           
             2.
             〈◊〉
             ,
             which
             is
             the
             proper
             fruit
             of
             contempt
             .
             The
             faithful
             have
             complained
             ,
             
               that
               their
               soul
               was
               filled
               with
               the
               〈◊〉
               〈◊〉
               of
               the
               〈◊〉
               .
               〈◊〉
            
             counted
             the
             reproach
             of
             his
             enemy
             worse
             then
             death
             ,
             and
             therefore
             he
             desired
             his
             
             
             〈◊〉
             -
             bearer
             to
             kill
             him
             ,
             
               lest
               the
               〈◊〉
               should
               fall
               upon
               him
               and
               〈◊〉
               him
               .
            
             Therefore
             the
             wise
             mans
             counsel
             was
             
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               〈◊〉
               the
               〈◊〉
               ,
               and
               〈◊〉
            
             
             
               〈◊〉
               cease
            
             .
             We
             finde
             it
             condemned
             in
             several
             places
             ,
             it
             is
             a
             special
             meanes
             to
             
             
             contristate
             the
             〈◊〉
             and
             bring
             down
             the
             hearts
             of
             good
             men
             ,
             when
             they
             see
             themselves
             made
             a
             〈◊〉
             to
             the
             very
             abjects
             ,
             and
             become
             as
             the
             Apostle
             speaks
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             spectacle
             to
             the
             world
             .
             Consider
             that
             mirrour
             of
             patience
             ,
             Job
             ,
             this
             was
             one
             special
             
             
             thing
             that
             grieved
             him
             ,
             the
             very
             abjects
             came
             against
             him
             and
             derided
             him
             .
             The
             prophet
             〈◊〉
             also
             complaines
             of
             it
             ,
             and
             it
             is
             〈◊〉
             as
             a
             high
             degree
             of
             desperate
             wickednes
             
             in
             the
             people
             ,
             
               that
               they
               〈◊〉
               the
               〈◊〉
            
             .
             It
             was
             a
             great
             part
             of
             our
             Saviours
             
             sufferings
             ,
             they
             had
             their
             fill
             ,
             in
             scorning
             him
             ,
             first
             the
             servants
             ,
             then
             〈◊〉
             ,
             then
             
             〈◊〉
             ,
             after
             him
             his
             souldiers
             ,
             then
             the
             
               High
               priests
            
             ,
             and
             all
             that
             went
             〈◊〉
             ,
             as
             we
             
             may
             read
             in
             the
             history
             of
             the
             Gospel
             ,
             and
             〈◊〉
             much
             for
             signes
             of
             anger
             ,
             in
             the
             countenance
             and
             tongue
             .
          
           
             3.
             
             After
             this
             in
             the
             third
             place
             (
             as
             was
             shewen
             before
             )
             comes
             
               〈◊〉
               〈◊〉
            
             ,
             the
             murther
             of
             the
             hand
             ,
             whereby
             the
             life
             or
             limmes
             of
             another
             are
             taken
             away
             :
             wherein
             if
             many
             joyne
             it
             is
             a
             〈◊〉
             ,
             and
             such
             are
             called
             by
             the
             Apostle
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             tumults
             ,
             in
             the
             common-wealth
             ,
             which
             if
             they
             proceed
             further
             ,
             are
             
             cald
             by
             〈◊〉
             seditions
             ,
             or
             rebellions
             ,
             whereby
             the
             civil
             body
             is
             〈◊〉
             and
             
             not
             onely
             that
             ,
             but
             the
             body
             of
             Christ
             the
             Church
             is
             also
             thereby
             〈◊〉
             and
             
             torne
             in
             pieces
             .
          
        
         
           
             CHAP.
             VII
             .
          
           
             
               Of
               the
               〈◊〉
               against
               anger
               .
               How
               to
               prevent
               〈◊〉
               in
               others
               .
               How
               in
               our selves
               .
               Anger
               must
               be
               ,
               1.
               
               Just
               in
               regard
               of
               the
               〈◊〉
               .
               2.
               〈◊〉
               ,
               for
               the
               〈◊〉
               .
               3.
               
               We
               must
               labour
               for
               gravity
               .
               4.
               
               For
               love
               without
               〈◊〉
               .
               The
               vertues
               opposite
               to
               〈◊〉
               anger
               .
               1.
               
               〈◊〉
               .
               2.
               
               Charity
               .
               In
               the
               first
               ,
               there
               is
               1.
               
               The
               〈◊〉
               against
               anger
               ,
               which
               consists
               in
               three
               things
               .
               2.
               
               The
               remedy
               in
               three
               〈◊〉
               .
               How
               charity
               prevents
               anger
               .
               The
               fruit
               of
               charity
               ,
               〈◊〉
               .
               1.
               
               To
               the
               dead
               ,
               by
               〈◊〉
               〈◊〉
               〈◊〉
               .
               To
               the
               living
               .
               And
               that
               first
               ,
               generally
               to
               all
               .
               Secondly
               ,
               specially
               to
               the
               faithful
               .
               Thirdly
               ,
               〈◊〉
               the
               poor
               by
               works
               of
               mercy
               .
               Fourthly
               〈◊〉
               to
               our
               〈◊〉
               .
            
          
           
             We
             come
             now
             to
             the
             meanes
             against
             anger
             .
          
           
             TO
             prevent
             anger
             in
             others
             ,
             we
             must
             forbeare
             irritation
             ,
             or
             provocation
             .
             Solemon
             speaks
             of
             some
             that
             will
             〈◊〉
             and
             be
             angry
             when
             no
             cause
             is
             given
             ,
             
             whom
             he
             condemnes
             ,
             and
             on
             the
             other
             side
             there
             are
             other
             to
             be
             condemned
             ,
             that
             give
             cause
             ,
             by
             irritating
             and
             provoking
             others
             ,
             as
             〈◊〉
             ,
             one
             of
             〈◊〉
             wives
             
               〈◊〉
               〈◊〉
            
             ,
             when
             they
             went
             up
             yearly
             to
             the
             house
             of
             the
             Lord
             
             
               and
               〈◊〉
               her
               with
               her
               〈◊〉
               ,
            
             whereby
             she
             continually
             〈◊〉
             her
             foul
             ,
             the
             wise
             man
             saith
             ,
             that
             as
             churning
             〈◊〉
             forth
             butter
             ,
             so
             is
             provocation
             the
             ordinary
             meanes
             of
             wrath
             .
             Therefore
             he
             condemnes
             such
             as
             do
             
               〈◊〉
               〈◊〉
            
             
             
             im
             bitter
             the
             spirit
             of
             any
             .
             We
             see
             by
             the
             example
             of
             〈◊〉
             the
             meekest
             
             man
             on
             earth
             〈◊〉
             it
             will
             work
             .
             
               They
               〈◊〉
               him
               so
               that
               〈◊〉
               〈◊〉
               〈◊〉
               with
               his
               lips
            
             ;
             take
             away
             provocations
             ,
             and
             anger
             will
             〈◊〉
             .
             The
             badge
             of
             an
             〈◊〉
             
             man
             is
             ,
             
               〈◊〉
               〈◊〉
            
             to
             stir
             up
             ,
             or
             provoke
             men
             to
             strife
             ,
             as
             we
             may
             see
             in
             diverse
             places
             of
             the
             proverbs
             .
          
           
             
               1.
               
               To
               prevent
               unjust
               anger
               ,
               in
               our selves
               ,
               there
               are
               divers
               〈◊〉
               to
               be
               laboured
               
               for
               .
               1.
               
               Just
               anger
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               indignation
               or
               anger
               〈◊〉
               ,
               on
               a
               just
               cause
               ,
               for
               onely
               unjust
               anger
               is
               here
               condemned
               ,
               just
               anger
               is
               a
               vertue
               commanded
               .
               Beangry
               ,
               saith
               the
               
               Apostle
               ,
               and
               sin
               not
               ,
               so
               that
               there
               is
               a
               lawful
               anger
               ,
               〈◊〉
               it
               be
               without
               sinne
               ,
               as
               in
               a
               superiour
               towards
               those
               that
               are
               under
               him
               and
               deserve
               punishment
               ,
               there
               may
               be
               
                 magnus
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Solomon
               speaks
               ,
               which
               is
               a
               fruit
               of
               justice
               .
               Our
               Saviour
               forbids
               
               anger
               〈◊〉
               when
               it
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               without
               a
               cause
               ,
               for
               otherwise
               when
               there
               was
               cause
               ,
               
               
               he
               calls
               his
               disciples
               after
               his
               〈◊〉
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               fools
               ,
               and
               the
               Apostle
               calls
               them
               
               
                 〈◊〉
                 〈◊〉
                 ,
                 foolish
                 〈◊〉
              
               ,
               and
               the
               fathers
               upon
               Luke
               10.
               40.
               say
               of
               those
               〈◊〉
               those
               many
               things
               that
               〈◊〉
               was
               troubled
               withal
               ,
               this
               was
               one
               ,
               the
               untowardnes
               of
               the
               servants
               of
               the
               house
               .
            
             
               2.
               
               As
               our
               anger
               must
               be
               just
               in
               respect
               of
               the
               cause
               ,
               so
               for
               the
               measure
               ,
               it
               must
               be
               moderated
               ,
               that
               it
               〈◊〉
               not
               when
               there
               is
               just
               cause
               ,
               and
               to
               this
               end
               that
               vertue
               of
               〈◊〉
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               〈◊〉
               is
               requisite
               ,
               for
               it
               moderates
               anger
               both
               towards
               those
               that
               are
               under
               us
               ,
               and
               all
               others
               we
               converse
               with
               ,
               so
               that
               al
               are
               the
               better
               for
               it
               .
               It
               beginneth
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               humblenes
               of
               minde
               :
               therefore
               the
               
               Apostle
               begins
               with
               humblenes
               ,
               and
               when
               he
               exhorts
               to
               meeknes
               ,
               he
               〈◊〉
               
               
               humblenes
               before
               it
               ,
               
                 with
                 all
                 〈◊〉
                 and
                 〈◊〉
              
               ;
               and
               
                 put
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 〈◊〉
                 of
                 minde
              
               ,
               
               
                 〈◊〉
                 &c.
              
               
               These
               vertues
               and
               others
               of
               like
               nature
               he
               frequently
               exhorts
               to
               ,
               
               and
               where
               he
               mentions
               one
               of
               them
               ,
               he
               lightly
               sets
               down
               all
               the
               rest
               
               which
               belong
               to
               this
               commandment
               ,
               as
               we
               may
               see
               by
               inspection
               of
               
               
               the
               places
               .
            
             
               3.
               
               A
               third
               vertue
               ,
               is
               gravity
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               The
               Apostle
               exhorts
               to
               follow
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 〈◊〉
                 ,
                 〈◊〉
                 things
                 are
                 grave
                 ,
                 or
                 venerable
                 ,
              
               This
               is
               a
               special
               vertue
               ,
               and
               therefore
               he
               puts
               in
               the
               first
               〈◊〉
               ;
               〈◊〉
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               whatsoever
               things
               are
               venerable
               ,
               and
               then
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               whatsoever
               things
               are
               ,
               just
               ,
               pure
               ,
               or
               lovely
               &c
               But
               of
               this
               more
               hereafter
               ,
               because
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               a
               vertue
               specially
               belonging
               to
               the
               last
               commandment
               .
            
             
               4.
               
               A
               fourth
               vertue
               is
               mentioned
               by
               Saint
               James
               ,
               when
               he
               tells
               us
               that
               the
               
               wisdom
               which
               is
               from
               above
               ,
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               without
               hypocrisie
               ,
               and
               by
               saint
               Paul
               
               when
               he
               saith
               ,
               
                 let
                 love
                 be
                 without
                 dissimulation
              
               ,
               our
               love
               must
               not
               have
               a
               shew
               of
               love
               ,
               zeale
               ,
               &c.
               and
               be
               frozen
               in
               effect
               ,
               as
               Absoloms
               courtesie
               ,
               which
               was
               not
               hearty
               but
               affected
               ,
               and
               that
               of
               the
               Pharisees
               to
               Christ
               ,
               who
               made
               a
               fair
               shew
               ,
               and
               calld
               him
               Rabbi
               ,
               and
               said
               that
               
                 he
                 was
                 a
                 man
                 sent
                 from
                 God
                 ,
                 and
                 taught
                 the
                 truth
                 without
                 respect
                 of
                 persons
                 ,
              
               but
               all
               this
               was
               affected
               and
               hypocritical
               ;
               so
               had
               〈◊〉
               ,
               so
               had
               〈◊〉
               ,
               so
               had
               the
               devil
               (
               take
               them
               together
               )
               their
               〈◊〉
               ;
               the
               devil
               told
               the
               woman
               (
               very
               honestly
               )
               he
               was
               sorry
               God
               had
               dealt
               so
               hardly
               with
               them
               ,
               as
               to
               forbid
               them
               the
               tree
               of
               knowledge
               &c.
               
               As
               if
               he
               had
               been
               greatly
               moved
               with
               their
               condition
               ,
               but
               it
               was
               affected
               ,
               and
               when
               this
               affecting
               is
               ,
               saith
               
                 Solomon
                 ,
                 he
                 will
                 meet
                 you
                 early
                 in
                 the
                 morning
                 ,
                 and
                 salute
                 and
                 blesse
                 you
                 ,
                 but
                 I
                 had
                 as
                 leive
              
               (
               saith
               he
               )
               
                 he
                 should
                 curse
                 me
              
               .
               And
               thus
               much
               for
               unjust
               wrath
               ,
               and
               the
               means
               against
               
               it
               .
            
          
           
             Besides
             these
             there
             are
             two
             other
             vertues
             opposite
             to
             unjust
             wrath
             ,
             1.
             
             Innocency
             2.
             
             Charity
             .
          
           
             
               
                 1.
                 
                 Innocency
                 takes
                 order
                 that
                 we
                 hurt
                 no
                 body
                 .
                 And
                 2.
                 
                 Charity
                 takes
                 order
                 to
                 do
                 them
                 all
                 the
                 good
                 we
                 can
                 ;
                 both
                 for
                 soul
                 and
                 body
                 .
              
               
                 The
                 first
                 hath
                 two
                 parts
                 .
                 1.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 2.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 preservative
                 ,
                 or
                 the
                 〈◊〉
                 ,
                 and
                 the
                 sanative
                 ,
                 or
                 the
                 medicine
                 .
              
               
                 The
                 first
                 consists
                 in
                 three
                 things
                 .
              
            
             
               
                 
                   1.
                   
                   In
                   Avoyding
                   of
                   offences
                   ,
                   endeavouring
                   to
                   have
                   peace
                   with
                   all
                   men
                   ,
                   as
                   
                   much
                   as
                   in
                   us
                   lies
                   ,
                   and
                   not
                   to
                   think
                   evil
                   ,
                   or
                   carry
                   our selves
                   unseemly
                   towards
                   any
                   ,
                   
                   as
                   the
                   Apostle
                   exhorts
                   .
                
                 
                   2.
                   
                   Not
                   onely
                   this
                   ,
                   but
                   also
                   in
                   looking
                   back
                   ,
                   and
                   when
                   any
                   evil
                   is
                   done
                   to
                   us
                   ,
                   to
                   take
                   it
                   in
                   the
                   best
                   sence
                   .
                   The
                   Apostle
                   speaks
                   of
                   a
                   good
                   and
                   right
                   interpretation
                   of
                   things
                   as
                   they
                   are
                   meant
                   ,
                   we
                   must
                   beleeve
                   well
                   ,
                   interpret
                   all
                   in
                   the
                   best
                   ,
                   and
                   so
                   leave
                   no
                   place
                   for
                   suspicion
                   .
                   Saint
                   James
                   cal
                   such
                   anger
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   which
                   is
                   without
                   partiality
                   ,
                   not
                   standing
                   upon
                   his
                   own
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   discretion
                   ,
                   ,
                   he
                   stands
                   not
                   doubting
                   what
                   his
                   meaning
                   might
                   be
                   ,
                   but
                   doth
                   
                     Candide
                     interpretari
                  
                   construe
                   it
                   fairely
                   .
                
                 
                   3.
                   
                   The
                   third
                   is
                   a
                   willingnes
                   sometimes
                   to
                   depart
                   from
                   ones
                   right
                   for
                   peace
                   and
                   
                   quietnes
                   .
                   Saint
                   James
                   saith
                   ,
                   that
                   true
                   wisdom
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   gentle
                   or
                   guided
                   by
                   equity
                   
                   and
                   moderation
                   ,
                   and
                   Saint
                   Paul
                   plainly
                   requires
                   it
                   ,
                   let
                   your
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                   moderation
                   be
                   shewn
                   unto
                   all
                   men
                   .
                   By
                   these
                   three
                   rules
                   anger
                   is
                   prevented
                   .
                
              
            
             
               2.
               
               But
               now
               for
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               healing
               ,
               after
               the
               wound
               is
               made
               ,
               there
               are
               3.
               other
               rules
               prescribed
               by
               the
               Apostles
               and
               prophets
               .
            
             
               
                 
                   1.
                   
                   To
                   support
                   ,
                   or
                   to
                   bear
                   with
                   one
                   another
                   ,
                   for
                   though
                   anger
                   may
                   come
                   into
                   
                   a
                   wise
                   mans
                   bosom
                   ,
                   yet
                   it
                   must
                   not
                   rest
                   there
                   ,
                   
                     it
                     rests
                     onely
                     in
                     the
                     bosom
                     of
                     fools
                  
                   ;
                   
                   we
                   must
                   therefore
                   be
                   long-suffering
                   and
                   not
                   put
                   in
                   more
                   bitternes
                   ,
                   to
                   make
                   a
                   bitter
                   
                   thing
                   more
                   bitter
                   .
                   We
                   must
                   as
                   the
                   Apostle
                   saith
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   beare
                   all
                   things
                   .
                   
                   Yea
                   we
                   must
                   be
                   as
                   the
                   Prophet
                   David
                   was
                   ,
                   
                     fni
                     tanquam
                     surdus
                  
                   ,
                   I
                   was
                   as
                   a
                   deafe
                   
                   
                   man
                   ,
                   he
                   was
                   not
                   deafe
                   ,
                   but
                   
                     tanquam
                     surdus
                  
                   ,
                   as
                   one
                   dease
                   ,
                   and
                   as
                   Saint
                   James
                   speaks
                   ,
                   we
                   must
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   cover
                   a
                   multitude
                   of
                   sins
                   .
                
                 
                   2.
                   
                   We
                   must
                   not
                   keep
                   in
                   minde
                   any
                   injuries
                   done
                   ,
                   but
                   labour
                   to
                   forget
                   
                   and
                   forgive
                   .
                   Thou
                   shalt
                   not
                   beare
                   any
                   grudge
                   against
                   the
                   children
                   of
                   thy
                   people
                   ,
                   saith
                   God.
                   
                
                 
                   3.
                   
                   If
                   we
                   have
                   done
                   the
                   wrong
                   ,
                   we
                   must
                   seek
                   for
                   reconciliation
                   ,
                   as
                   our
                   Saviour
                   commands
                   ,
                   and
                   this
                   must
                   be
                   partly
                   with
                   good
                   words
                   ,
                   
                     for
                     a
                     soft
                     answer
                     〈◊〉
                  
                   
                   
                   
                     away
                     wrath
                  
                   ,
                   and
                   partly
                   with
                   gifts
                   ,
                   for
                   a
                   gift
                   in
                   secret
                   pacifieth
                   anger
                   ,
                   and
                   a
                   
                   gift
                   in
                   the
                   bosome
                   great
                   wrath
                   .
                   This
                   is
                   the
                   way
                   to
                   heale
                   anger
                   ,
                   when
                   it
                   is
                   broken
                   out
                   .
                
              
            
             
               2.
               
               The
               second
               vertue
               opposite
               to
               anger
               ,
               is
               charity
               ,
               the
               fruits
               and
               effects
               whereof
               ,
               are
               opposite
               to
               the
               several
               parts
               and
               branches
               of
               unlawful
               anger
               .
            
             
               
                 
                   1.
                   
                   Against
                   the
                   inward
                   boyling
                   of
                   anger
                   in
                   the
                   heart
                   .
                   Charity
                   makes
                   us
                   
                     lie
                     down
                  
                   
                   
                   
                     in
                     peace
                     and
                     sleepe
                  
                   ,
                   as
                   the
                   Psalmist
                   speaks
                   ,
                   and
                   it
                   keeps
                   the
                   vnity
                   of
                   the
                   spirit
                   in
                   
                   the
                   bond
                   of
                   peace
                   ,
                   as
                   the
                   Apostle
                   speaks
                   ,
                   it
                   doth
                   not
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   it
                   envies
                   
                   not
                   ,
                   is
                   not
                   puffed
                   up
                   ,
                   and
                   therefore
                   Saint
                   Peter
                   calls
                   such
                   as
                   have
                   it
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   such
                   as
                   love
                   unity
                   of
                   spirit
                   .
                
                 
                   2.
                   
                   Against
                   the
                   
                     icterus
                     peccati
                  
                   ,
                   the
                   outward
                   iaundise
                   appearing
                   in
                   the
                   face
                   &c.
                   
                   
                   Where
                   charity
                   is
                   ,
                   there
                   is
                   that
                   ,
                   
                     simplex
                     oculus
                  
                   ,
                   a
                   single
                   eye
                   ,
                   of
                   which
                   our
                   Saviour
                   
                   
                   speaks
                   ,
                   charity
                   doth
                   not
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   look
                   undecently
                   or
                   with
                   〈◊〉
                   ,
                   and
                   
                   for
                   our
                   words
                   ,
                   where
                   it
                   is
                   ,
                   there
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   vrbanity
                   ,
                   and
                   
                   suavity
                   .
                
                 
                   3.
                   
                   Against
                   the
                   outward
                   act
                   of
                   murther
                   ,
                   charity
                   produces
                   Beneficence
                   ,
                   which
                   is
                   the
                   
                   same
                   with
                   that
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   goodnes
                   ,
                   which
                   the
                   Apostle
                   mentions
                   ,
                   which
                   is
                   according
                   
                   to
                   the
                   objects
                   divided
                   into
                   several
                   parts
                   :
                   for
                   .
                
              
            
             
               
                 
                   1.
                   
                   There
                   is
                   beneficence
                   to
                   the
                   dead
                   ,
                   By
                   burying
                   them
                   ,
                   by
                   shewing
                   love
                   and
                   
                   
                   kindnes
                   to
                   their
                   seed
                   ,
                   according
                   to
                   that
                   in
                   the
                   Canticles
                   ;
                   love
                   is
                   stronger
                   then
                   death
                   .
                   
                   The
                   grave
                   will
                   not
                   quench
                   it
                   .
                
                 
                   2.
                   
                   There
                   is
                   beneficence
                   to
                   the
                   living
                   ,
                   and
                   that
                   either
                   1.
                   general
                   to
                   all
                   men
                   ,
                   
                   called
                   humanity
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   yea
                   even
                   to
                   evil
                   men
                   ,
                   as
                   
                     correptio
                     fraterna
                  
                   ,
                   to
                   reprove
                   
                   them
                   ,
                   and
                   not
                   to
                   suffer
                   sin
                   to
                   rest
                   upon
                   them
                   ,
                   and
                   to
                   pray
                   for
                   them
                   ,
                   or
                   else
                   .
                   
                   
                   2.
                   
                   Specially
                   to
                   the
                   Godly
                   ,
                   we
                   must
                   do
                   good
                   to
                   all
                   ,
                   but
                   especially
                   to
                   the
                   household
                   
                   of
                   〈◊〉
                   .
                   〈◊〉
                   John
                   makes
                   it
                   a
                   signe
                   that
                   we
                   are
                   translated
                   from
                   life
                   to
                   death
                   ,
                   
                   to
                   love
                   the
                   brethren
                   ,
                   and
                   Saint
                   Paul
                   counts
                   it
                   a
                   dignity
                   ,
                   to
                   do
                   good
                   to
                   such
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   as
                   is
                   worthy
                   the
                   Saints
                   ,
                   implying
                   ,
                   that
                   it
                   shews
                   the
                   worth
                   and
                   dignity
                   
                   
                   of
                   a
                   Saint
                   ,
                   to
                   do
                   good
                   to
                   such
                   .
                   And
                   among
                   such
                   ,
                   those
                   that
                   are
                   our
                   own
                   ,
                   our
                   friends
                   ;
                   or
                   are
                   neer
                   to
                   us
                   ,
                   are
                   to
                   be
                   respected
                   chiefly
                   ,
                   (
                   as
                   was
                   shewed
                   before
                   when
                   
                   we
                   spake
                   of
                   charity
                   in
                   general
                   )
                   for
                   a
                   man
                   that
                   hath
                   friends
                   must
                   shew
                   himself
                   friendly
                   and
                   there
                   is
                   a
                   friend
                   that
                   sticketh
                   closer
                   then
                   a
                   brother
                   .
                
              
            
          
           
             After
             these
             ,
             we
             come
             to
             another
             sort
             of
             people
             ,
             to
             whom
             beneficence
             must
             be
             
             shewed
             ,
             (
             viz
             to
             such
             as
             need
             )
             by
             works
             of
             mercy
             and
             almes
             deeds
             .
             The
             Apostle
             requires
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             bowels
             of
             mercy
             .
          
           
             Now
             this
             consists
             in
             diverse
             things
             ,
             as
             in
             rejoycing
             with
             them
             ,
             suffering
             with
             
             them
             ,
             by
             sympathy
             of
             affection
             ,
             when
             we
             do
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             the
             Apostle
             speaks
             ,
             by
             
             giving
             what
             they
             want
             ,
             if
             we
             have
             it
             ,
             and
             if
             we
             have
             it
             not
             ,
             by
             wishing
             them
             well
             
             and
             giving
             them
             comfortable
             speeches
             ,
             and
             praying
             to
             God
             for
             them
             ,
             by
             practizing
             
             that
             vertue
             of
             hospitality
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             so
             much
             commended
             .
          
           
             Lastly
             ,
             this
             part
             of
             Christian
             charity
             must
             be
             extended
             even
             to
             our
             enemies
             ,
             whereby
             all
             these
             duties
             now
             mencioned
             
               〈◊〉
               illustriora
            
             ,
             become
             the
             more
             illustrious
             
             and
             praise
             worthy
             ,
             by
             forgiving
             them
             ,
             praying
             for
             them
             ,
             and
             assisting
             them
             
             
             in
             their
             necessity
             ,
             thereby
             we
             become
             perfect
             and
             resemble
             our
             heavenly
             father
             ,
             
             as
             our
             Saviour
             speaks
             ,
             when
             we
             so
             far
             overcome
             our
             affections
             ,
             that
             we
             make
             our
             
             sun
             to
             shine
             upon
             them
             with
             others
             ,
             by
             doing
             them
             good
             ,
             though
             not
             for
             their
             own
             sakes
             ,
             and
             do
             not
             let
             our
             sun
             go
             down
             upon
             them
             ,
             by
             stopping
             our
             benefits
             towards
             them
             ,
             when
             they
             have
             offendedus
             .
          
           
             Thus
             we
             see
             the
             vertues
             opposite
             to
             anger
             ,
             which
             must
             be
             laboured
             for
             as
             means
             to
             prevent
             and
             suppresse
             this
             passion
             .
          
        
         
           
             CHAP.
             VIII
             .
          
           
             
               Rules
               for
               the
               eradication
               of
               unjust
               anger
               .
               1.
               
               To
               keepe
               the
               passion
               from
               rising
               ,
               4.
               
               Rules
               .
               2.
               
               After
               it
               is
               risen
               ,
               to
               suppresse
               it
               .
               How
               to
               carry
               our selves
               towards
               those
               that
               are
               angry
               with
               us
               .
               1.
               
               To
               give
               place
               .
               2.
               
               To
               looke
               up
               to
               God.
               3.
               
               To
               see
               the
               devil
               〈◊〉
               of
               the
               second
               thing
               in
               anger
               viz.
               Revenge
               .
               Reasons
               against
               it
               .
               If
               our
               anger
               have
               broken
               out
               .
               Rules
               what
               we
               must
               do
               .
               Of
               the
               act
               ,
               viz.
               requiting
               one
               injury
               with
               another
               .
               Rules
               in
               going
               to
               law
               .
               The
               sixth
               rule
               of
               〈◊〉
               others
               to
               keep
               this
               Commandment
               .
            
          
           
             THere
             remaines
             something
             more
             to
             be
             said
             about
             the
             eradication
             or
             takeing
             away
             the
             root
             of
             unjust
             anger
             ,
             and
             this
             may
             also
             be
             referred
             to
             the
             meanes
             .
          
           
             1.
             
             First
             ,
             to
             keep
             this
             passion
             from
             rising
             in
             us
             ,
             we
             must
             observe
             these
             rules
             .
          
           
             1.
             
             We
             must
             not
             have
             
               〈◊〉
               〈◊〉
            
             ,
             we
             must
             be
             voyd
             of
             prejudice
             against
             
             our
             brother
             ,
             considering
             as
             the
             Apostle
             saith
             ,
             that
             
               we
               are
               subject
               to
               the
               like
               temptations
               ,
            
             and
             men
             in
             their
             anger
             ,
             become
             corrupt
             in
             judgement
             for
             holding
             this
             principle
             that
             those
             that
             offend
             us
             are
             evil
             ,
             we
             are
             consequently
             perswaded
             that
             we
             our selves
             are
             good
             ,
             and
             therefore
             we
             will
             shew
             our
             power
             on
             those
             that
             provoke
             us
             ,
             therefore
             every
             man
             must
             know
             ,
             that
             he
             hath
             to
             deale
             with
             men
             of
             like
             infirmities
             with
             himself
             .
             
          
           
             2.
             
             It
             is
             expedient
             not
             to
             joyne
             friendship
             with
             an
             angry
             man
             ,
             such
             an
             one
             as
             
             Nabal
             was
             ,
             if
             he
             have
             
               vesparum
               examen
            
             ,
             a
             swarme
             of
             waspes
             about
             him
             ,
             as
             the
             heathen
             said
             ,
             as
             such
             have
             ,
             who
             have
             shrewd
             memories
             to
             requite
             ill
             turnes
             ,
             he
             must
             be
             avoyded
             ,
             so
             also
             a
             scorner
             must
             be
             shunned
             ,
             who
             makes
             more
             account
             of
             his
             iest
             then
             of
             his
             friend
             ,
             and
             had
             rather
             
               〈◊〉
               quam
               dicteriam
               perdere
            
             ,
             lose
             
             his
             friend
             then
             his
             jest
             ,
             such
             must
             be
             cast
             out
             ,
             and
             then
             Contention
             wil
             cease
             .
          
           
             3.
             
             Reject
             the
             tale-bearer
             .
             For
             where
             no
             wood
             is
             ,
             the
             fire
             goes
             out
             ,
             and
             where
             
             there
             is
             no
             tale-bearer
             ,
             strife
             ceaseth
             .
             And
             therefore
             the
             wise
             man
             saith
             further
             ,
             
             though
             he
             speak
             fair
             ,
             yet
             beleeve
             him
             not
             ,
             for
             if
             he
             be
             beleeved
             he
             will
             utter
             the
             gall
             of
             Aspes
             ,
             there
             are
             abominations
             in
             his
             heart
             which
             he
             will
             not
             forbeare
             to
             vent
             .
          
           
             4.
             
             Strive
             not
             with
             a
             man
             without
             cause
             ,
             it
             he
             have
             done
             thee
             no
             harme
             ,
             
             saith
             Solomon
             ,
             and
             meddle
             not
             with
             contentions
             that
             belong
             not
             to
             thee
             ,
             except
             
             it
             be
             to
             reconcile
             brethren
             that
             are
             at
             variance
             ,
             as
             Moses
             did
             when
             he
             saw
             
             the
             two
             Israelites
             strive
             ,
             otherwise
             we
             may
             provoke
             anger
             and
             bring
             upon
             our selves
             ,
             the
             fruits
             of
             anger
             .
             These
             are
             things
             which
             the
             Apostles
             ,
             Prophets
             ,
             and
             other
             holy
             men
             of
             God
             have
             exhorted
             unto
             before
             the
             affection
             be
             risen
             .
          
           
             But
             now
             after
             it
             is
             risen
             ,
             we
             must
             take
             care
             to
             keep
             it
             in
             ,
             that
             it
             break
             not
             out
             ,
             a
             wise
             man
             will
             defer
             his
             anger
             ,
             for
             as
             Solomon
             saith
             ,
             
               the
               spirit
               of
               a
               man
               will
            
             
             
               beare
               his
               infirmity
            
             ,
             and
             more
             plainly
             .
             The
             discretion
             of
             a
             man
             deferreth
             his
             anger
             ,
             
             and
             it
             is
             his
             glory
             to
             passe
             over
             a
             transgression
             .
             He
             must
             not
             let
             it
             gush
             out
             ,
             but
             suspend
             his
             affections
             ,
             as
             one
             adviseth
             the
             Athenians
             to
             do
             in
             another
             case
             .
             If
             Alexander
             be
             dead
             to
             day
             ,
             he
             will
             be
             dead
             to
             morrow
             and
             the
             next
             day
             ,
             and
             therefore
             do
             not
             make
             bone
             fires
             too
             soon
             .
             This
             affection
             of
             anger
             must
             not
             be
             
               〈◊〉
               〈◊〉
               ,
               sed
               pedissequa
               rationis
               ,
            
             it
             must
             not
             out
             run
             ,
             but
             wait
             upon
             reason
             ,
             Therefore
             
             
               S.
               James
            
             exhorts
             us
             to
             be
             
               tardi
               ad
               iram
               ,
               slow
               to
               wrath
            
             ;
             and
             he
             gives
             a
             very
             good
             
             reason
             of
             it
             ,
             because
             
               this
               supersluity
               of
               mans
               wrath
            
             ,
             doth
             never
             
               operari
               〈◊〉
            
             
             
               Dei
               ,
               work
               the
               〈◊〉
               of
               God.
            
             For
             as
             the
             Wise
             man
             saith
             ,
             
               the
               beginning
               of
               strife
               ,
               is
               as
               when
               one
               letteth
               out
               water
               .
            
             As
             when
             one
             cuts
             a
             bank
             ,
             it
             is
             easie
             
             to
             stop
             the
             water
             at
             〈◊〉
             :
             but
             after
             it
             hath
             got
             way
             ,
             it
             carries
             all
             before
             it
             .
          
           
             Now
             this
             anger
             of
             which
             we
             speak
             ,
             must
             be
             understood
             ,
             either
             of
             our selves
             towards
             others
             ,
             or
             of
             others
             towards
             us
             .
             Of
             the
             first
             we
             have
             hitherto
             spoken
             ,
             and
             of
             our
             anger
             against
             others
             ,
             and
             the
             rule
             in
             general
             was
             ,
             Resistite
             ,
             resist
             it
             .
             Of
             the
             other
             we
             are
             to
             speak
             ,
             when
             others
             are
             angry
             with
             us
             ,
             and
             here
             .
             
          
           
             1.
             
             The
             first
             rule
             is
             ,
             
               Cede
               ,
               Give
               place
            
             .
             It
             is
             the
             Apostles
             counsel
             ,
             
               Give
               place
               unto
            
             
             wrath
             .
             It
             was
             Abigails
             wisdom
             not
             to
             tell
             Nabal
             of
             his
             faults
             in
             the
             midst
             of
             his
             cups
             ,
             but
             to
             tarry
             till
             the
             next
             day
             :
             for
             anger
             is
             
               momentane
               a
               insania
            
             ,
             a
             momentany
             madnesle
             .
             And
             this
             may
             be
             done
             ,
             if
             we
             think
             not
             too
             much
             of
             it
             ;
             for
             
               cogitatio
               iram
               auget
            
             ,
             anger
             increases
             the
             more
             we
             think
             of
             it
             :
             and
             therefore
             the
             Philosophers
             rule
             was
             ,
             that
             this
             affection
             must
             be
             smothered
             with
             another
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             of
             joy
             ,
             fear
             or
             the
             like
             .
          
           
             But
             there
             is
             another
             rule
             which
             the
             holy
             Ghost
             gives
             ,
             which
             is
             ,
             in
             our
             anger
             to
             see
             1.
             
             God.
             2.
             
             The
             Devil
             .
             Job
             ascribeth
             the
             taking
             away
             of
             his
             goods
             to
             God
             :
             though
             the
             
             〈◊〉
             and
             Sabeans
             〈◊〉
             him
             ,
             yet
             he
             looked
             higher
             ,
             he
             saw
             further
             ,
             he
             saw
             Gods
             hand
             in
             it
             ,
             and
             therefore
             he
             bare
             all
             with
             patience
             ,
             because
             he
             knew
             God
             would
             never
             
             permit
             it
             ,
             but
             for
             his
             good
             .
             So
             David
             ,
             when
             Shimei
             railed
             upon
             him
             ,
             said
             to
             his
             servants
             .
             
               Let
               him
               alone
               ,
               and
               let
               him
               curse
               ;
               for
               the
               Lord
               hath
               bidden
               him
               .
            
             So
             also
             the
             Devil
             may
             be
             seen
             in
             our
             anger
             ,
             as
             the
             Apostle
             intimates
             in
             that
             speech
             ,
             
               Be
               angry
               ,
               and
            
             
             
               sin
               not
               ,
               neither
               give
               place
               to
               the
               Devil
               ,
            
             because
             wicked
             men
             ,
             when
             they
             provoke
             us
             ,
             are
             but
             the
             Devils
             instruments
             herein
             .
             Therefore
             Chrysostome
             saith
             ,
             It
             is
             a
             foolish
             thing
             in
             a
             dog
             to
             run
             after
             the
             stone
             that
             is
             cast
             at
             him
             ,
             and
             to
             bite
             that
             ,
             leaving
             him
             that
             threw
             it
             ;
             or
             when
             one
             is
             soundly
             beaten
             with
             a
             〈◊〉
             ,
             to
             demand
             that
             ,
             to
             break
             it
             ,
             and
             not
             turn
             upon
             him
             that
             gave
             the
             blow
             :
             and
             it
             is
             sure
             that
             wicked
             men
             are
             nothing
             else
             ,
             but
             the
             Devils
             stones
             and
             staves
             :
             our
             part
             therefore
             is
             to
             oppose
             the
             Devil
             ,
             and
             we
             cannot
             scourge
             him
             worse
             ,
             then
             by
             this
             vertue
             of
             patience
             ;
             for
             this
             is
             one
             of
             those
             
               bona
               opera
            
             ,
             good
             works
             ,
             which
             as
             we
             said
             before
             ,
             are
             
               flagella
               Daemonum
            
             ,
             whips
             for
             the
             Devil
             .
          
           
             Thus
             much
             for
             repressing
             the
             inward
             motion
             of
             this
             passion
             ,
             either
             by
             keeping
             it
             from
             rising
             ,
             or
             after
             it
             hath
             risen
             ,
             to
             keep
             it
             from
             breaking
             out
             .
          
           
             Now
             for
             the
             outward
             act
             which
             consists
             in
             revenge
             ,
             whereby
             we
             think
             to
             do
             to
             our
             adversarie
             ,
             as
             he
             hath
             done
             to
             us
             ,
             we
             must
             labour
             to
             restrain
             it
             ,
             by
             considering
             
             our
             Saviours
             example
             ,
             
               who
               when
               he
               was
               reviled
               ,
               reviled
               not
               again
               ;
               when
               he
               suffered
               ,
            
             
             
               he
               threatned
               not
               ,
               but
               committed
               it
               to
               him
               that
               judgeth
               righteously
            
             ;
             and
             look
             to
             
             God
             that
             saith
             ,
             
               Vengeance
               is
               mine
               ,
               and
               I
               will
               repay
               .
            
             We
             must
             be
             so
             far
             from
             assuming
             
             this
             to
             our selves
             ,
             that
             we
             must
             
               not
               rejoyce
               when
               our
               enemy
               falleth
               ,
               nor
               must
               our
               heart
               be
               glad
               when
               he
               stumbleth
               ,
               lest
               the
               Lord
               see
               it
               ,
               and
               it
               displease
               him
               and
               he
               turn
               his
               wrath
               from
               him
               to
               us
               .
               Job
            
             gives
             us
             a
             pattern
             for
             this
             ;
             
               He
               rejoyced
            
             
             
               not
               at
               the
               destruction
               of
               him
               that
               hated
               him
               .
            
             But
             the
             most
             are
             here
             like
             the
             king
             of
             Israel
             ,
             who
             when
             the
             Syrians
             were
             brought
             into
             Samaria
             by
             the
             Prophet
             ,
             so
             that
             he
             had
             them
             at
             an
             advantage
             ;
             he
             asks
             the
             Prophet
             ,
             
               My
               father
               shall
               I
            
             
             
               smite
               them
            
             ?
             So
             if
             we
             have
             an
             advantage
             of
             our
             enemy
             ,
             we
             are
             readie
             to
             smite
             them
             .
             But
             Davids
             practise
             was
             better
             ,
             which
             we
             should
             the
             rather
             follow
             ,
             when
             he
             had
             Saul
             at
             an
             advantage
             in
             the
             Cave
             ,
             so
             that
             he
             might
             have
             
             smitten
             him
             ,
             yet
             he
             did
             it
             not
             ,
             but
             onely
             cut
             off
             the
             lappe
             of
             his
             garment
             ;
             whereas
             if
             some
             had
             had
             him
             in
             this
             case
             ,
             they
             would
             have
             cut
             his
             skirts
             so
             neere
             ,
             that
             (
             it
             is
             Chrysostomes
             saying
             ,
             )
             
               efudissent
               e
               renibus
               ejus
               〈◊〉
            
             ,
             they
             would
             have
             let
             out
             the
             best
             blood
             in
             his
             body
             .
             This
             should
             be
             far
             from
             us
             ,
             for
             we
             may
             observe
             that
             this
             desire
             of
             revenge
             is
             most
             incident
             to
             the
             weakest
             creatures
             :
             we
             see
             the
             least
             are
             soonest
             angry
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               habet
               &
               musca
               splenem
            
             ,
             there
             is
             the
             Ants
             anger
             ,
             and
             the
             Flies
             anger
             ,
             and
             women
             more
             angry
             then
             men
             ,
             and
             among
             men
             ,
             those
             that
             are
             old
             ,
             sick
             ,
             and
             weak
             ,
             
               &
               quo
               infirmiores
               ,
               〈◊〉
               is
               iracundi
            
             ;
             the
             weaker
             ,
             the
             more
             angry
             ever
             .
             but
             he
             that
             is
             
               magnarum
               virium
            
             
             the
             ablest
             is
             least
             subject
             to
             this
             passion
             ,
             he
             doth
             not
             
               sentire
               se
               percussum
            
             ,
             not
             resent
             a
             blow
             .
          
           
             Now
             if
             this
             anger
             cannot
             be
             prevented
             that
             it
             break
             not
             out
             ,
             it
             is
             to
             be
             sorrowed
             for
             and
             repented
             ,
             and
             we
             mnst
             labour
             to
             stop
             it
             in
             regard
             of
             the
             measure
             ,
             we
             must
             look
             to
             the
             suppuration
             or
             〈◊〉
             ,
             to
             have
             it
             healed
             and
             dried
             up
             .
             A
             man
             may
             sometime
             be
             angry
             ,
             but
             he
             must
             not
             
               requiescere
               in
               ira
            
             ,
             (
             as
             is
             said
             before
             :
             )
             
               S.
               Paul
            
             setteth
             us
             the
             
             longest
             time
             for
             keeping
             it
             ,
             
               Ne
               occidat
               Sol
            
             :
             and
             the
             reason
             is
             ,
             every
             Christian
             is
             to
             
             offer
             his
             evening
             sacrifice
             of
             prayer
             ,
             and
             before
             we
             pray
             ,
             we
             must
             forgive
             .
          
           
             The
             charge
             of
             this
             is
             set
             down
             negative
             and
             affirmative
             by
             
               S.
               Matthew
            
             from
             our
             Saviours
             mouth
             ,
             〈◊〉
             shew
             the
             necessity
             of
             it
             .
             
               If
               ye
               forgive
               men
               their
               trespasses
               ,
               your
               heavenly
               Father
               will
               also
               forgive
               you
               :
               but
               if
               ye
               forgive
               not
               ,
               neither
               will
               your
               father
            
             
             
               forgive
               your
               trespasses
            
             .
             And
             if
             we
             number
             our
             remissions
             or
             forgivings
             ,
             then
             ours
             shall
             be
             numbred
             to
             us
             by
             tally
             ;
             if
             we
             forgive
             
               sine
               fine
               &
               numero
            
             ,
             we
             shall
             be
             forgiven
             in
             the
             like
             manner
             .
             So
             much
             for
             Suppuratio
             .
          
           
             Now
             for
             spuma
             ,
             the
             foaming
             of
             it
             out
             by
             the
             tongue
             .
             He
             that
             doth
             this
             ,
             disquieteth
             his
             friends
             .
             And
             yet
             we
             are
             to
             consider
             ,
             that
             we
             have
             to
             do
             with
             men
             ,
             and
             such
             men
             
             as
             sometime
             offend
             with
             the
             tongue
             ,
             though
             not
             with
             the
             will
             ;
             who
             is
             it
             that
             offendeth
             not
             with
             the
             tongue
             
               ?
               It
               is
               an
               unruly
               member
               ,
               no
               man
               can
               tame
               it
               .
               David
            
             in
             
             his
             anger
             said
             ,
             
               All
               men
               are
               lyars
               ,
               Samuel
            
             and
             all
             ,
             because
             God
             had
             deferred
             that
             
             which
             Samuel
             told
             〈◊〉
             should
             come
             to
             passe
             ,
             the
             kingdom
             .
             Seeing
             then
             that
             there
             is
             no
             man
             but
             offendeth
             with
             his
             tongue
             ,
             we
             should
             〈◊〉
             Davids
             practise
             ,
             
               esse
               tanquam
            
             
             
               surdus
               ,
               to
               be
               as
               it
               were
               deaf
               ,
            
             and
             give
             no
             regard
             to
             what
             we
             hear
             spoken
             in
             anger
             ;
             not
             to
             be
             deaf
             ,
             but
             
               tunquam
               surdus
               ,
               as
               one
               deaf
               ,
            
             is
             good
             in
             this
             case
             :
             for
             when
             one
             hath
             heard
             evil
             〈◊〉
             words
             ,
             they
             are
             as
             the
             son
             of
             Syrach
             speaks
             ,
             like
             
               a
               coal
               of
               fire
               ,
               which
               if
               one
               blow
               on
               it
               ,
               it
               will
               kindle
               ,
               if
               he
               spit
               upon
               it
               ,
               it
               will
               go
               out
               .
            
             The
             
             Heathen
             man
             considered
             this
             by
             the
             light
             of
             nature
             .
             If
             he
             be
             thus
             angry
             without
             a
             cause
             ,
             
               quid
               faciet
               〈◊〉
            
             ,
             what
             will
             he
             be
             if
             I
             provoke
             him
             ,
             and
             requite
             one
             angry
             word
             with
             another
             .
             And
             therefore
             the
             Philosopher
             ,
             when
             one
             reproached
             him
             ,
             cast
             up
             dust
             into
             the
             air
             ,
             and
             when
             the
             other
             asked
             him
             why
             he
             did
             so
             ,
             he
             answered
             ,
             
               Injicio
               pulverem
               vomitui
               tuo
            
             ,
             I
             throw
             dust
             to
             cover
             thy
             vomit
             ;
             and
             indeed
             it
             is
             nothing
             〈◊〉
             ,
             but
             
               vomitus
               bilis
            
             ,
             a
             〈◊〉
             of
             choler
             .
          
           
             Solomon
             saith
             ,
             
               He
               that
               answers
               such
               a
               one
               ,
               whether
               he
               be
               in
               〈◊〉
               ,
               or
               in
               earnest
               ,
               he
               shall
               go
            
             
             
               by
               the
               worst
            
             .
             If
             he
             be
             wise
             ,
             thou
             art
             yet
             wiser
             by
             forbearing
             him
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               wiser
               for
               not
               returning
               word
               for
               word
               .
            
             Therefore
             he
             would
             not
             have
             a
             fool
             answered
             ,
             
             lest
             we
             become
             like
             him
             ,
             and
             be
             as
             he
             that
             reproving
             a
             sault
             in
             another
             commits
             a
             greater
             himself
             ,
             and
             so
             runs
             into
             a
             great
             absurdity
             ;
             for
             against
             a
             fools
             words
             ,
             
               magnum
               remedium
               negligentia
               ,
               the
               best
               course
               is
               to
               neglect
               them
               :
            
             so
             that
             sometimes
             he
             must
             not
             be
             answered
             ,
             lest
             we
             make
             
               e
               stulto
               〈◊〉
            
             ,
             of
             a
             fool
             a
             mad
             man
             ;
             and
             yet
             again
             ,
             sometimes
             he
             must
             be
             answered
             ,
             when
             he
             is
             among
             such
             as
             himself
             ,
             that
             think
             well
             of
             him
             ,
             〈◊〉
             he
             seem
             wise
             ;
             but
             if
             he
             be
             among
             wise
             men
             ,
             answer
             him
             not
             ,
             for
             they
             will
             regard
             rather
             ,
             
               quid
               tu
               taceas
               ,
               quam
               quid
               ille
               dicat
               ,
            
             thy
             wisdom
             in
             silence
             ,
             then
             his
             〈◊〉
             in
             speaking
             .
          
           
             The
             last
             thing
             in
             anger
             is
             the
             Act
             it self
             ,
             or
             
               requiting
               of
               one
               injury
               with
               another
               .
            
             Now
             though
             this
             be
             no
             way
             lawful
             ,
             neither
             is
             revenge
             allowed
             under
             the
             〈◊〉
             by
             our
             Saviour
             ,
             though
             under
             the
             Law
             they
             were
             allowed
             ,
             
               eye
               for
               eye
               ,
               and
               tooth
               for
               tooth
               ,
            
             
             because
             a
             far
             higher
             degree
             of
             love
             is
             now
             required
             under
             the
             Gospel
             ;
             yet
             we
             may
             distinguish
             between
             revenge
             and
             reparation
             for
             the
             damage
             we
             have
             sustained
             in
             our
             〈◊〉
             ,
             person
             ,
             or
             name
             .
             Revenge
             is
             ,
             when
             we
             seek
             the
             hurt
             of
             him
             ,
             with
             whom
             we
             are
             angry
             ,
             though
             we
             our selves
             receive
             no
             benefit
             thereby
             ,
             and
             this
             is
             utterly
             unlawful
             now
             ,
             either
             for
             private
             persons
             ,
             or
             any
             others
             ,
             as
             Magistrates
             ,
             &c.
             
             But
             the
             other
             ,
             viz.
             reparation
             for
             the
             losse
             or
             damage
             we
             have
             sustained
             is
             no
             way
             contrary
             to
             Christian
             love
             ,
             nor
             forbidden
             by
             Christ
             ,
             but
             may
             lawfully
             be
             sought
             by
             the
             hands
             of
             the
             Magistrate
             ,
             when
             it
             cannot
             otherwise
             be
             had
             :
             we
             are
             not
             to
             be
             (
             as
             the
             Pope
             once
             said
             of
             England
             )
             a
             good
             asse
             to
             bear
             all
             burdens
             .
             A
             man
             may
             strive
             lawfully
             ,
             especially
             in
             Gods
             cause
             .
             
               Strive
               for
               the
               truth
            
             (
             saith
             the
             Wise
             man
             )
             
               and
               that
            
             
             
               unto
               death
            
             ,
             and
             this
             is
             〈◊〉
             far
             from
             the
             sin
             of
             anger
             ,
             that
             it
             is
             accounted
             a
             vertue
             called
             
             zeal
             .
             In
             the
             case
             of
             〈◊〉
             and
             tuum
             ,
             we
             see
             that
             Abraham
             said
             to
             
               Lot
               ,
               Let
               there
               be
            
             
             
               no
               strife
               between
               me
               and
               thee
               ,
               Abraham
            
             for
             〈◊〉
             departed
             something
             from
             his
             right
             .
          
           
           
             But
             because
             by
             so
             doing
             we
             many
             times
             pluck
             upon
             us
             a
             more
             grievous
             burthen
             then
             we
             are
             able
             to
             bear
             ,
             and
             therby
             give
             occasion
             to
             men
             to
             work
             upon
             our
             good
             and
             quiet
             nature
             ,
             we
             are
             warranted
             to
             have
             recourse
             to
             the
             Magistrate
             to
             relieve
             us
             by
             Law.
             And
             for
             this
             purpose
             were
             Magistrates
             appointed
             ,
             and
             Laws
             made
             ,
             
               〈◊〉
               earum
            
             
             
               〈◊〉
               humana
               〈◊〉
               audacia
            
             ,
             that
             mens
             insolencies
             might
             be
             restrained
             by
             fear
             of
             them
             .
          
           
             Yet
             there
             are
             some
             rules
             to
             be
             observed
             in
             our
             going
             to
             Law.
             
          
           
             1.
             
             It
             must
             be
             for
             some
             considerable
             matter
             ,
             not
             for
             every
             trifle
             .
             Not
             
               quod
               opus
               est
            
             ,
             but
             
               quod
               necesse
            
             ,
             not
             for
             that
             we
             may
             do
             ,
             but
             for
             that
             necessity
             drives
             us
             to
             :
             not
             every
             trivial
             action
             ,
             but
             such
             ,
             as
             if
             it
             be
             not
             remedied
             ,
             will
             breed
             an
             inconvenience
             ,
             
             and
             〈◊〉
             as
             nothing
             but
             the
             Law
             can
             rectifie
             and
             redresse
             .
          
           
             2.
             
             Before
             we
             bring
             it
             into
             
               forum
               civile
            
             ,
             before
             the
             Magistrate
             ,
             we
             must
             endeavour
             to
             have
             it
             ended
             by
             Good
             Men
             (
             as
             we
             call
             them
             )
             some
             wise
             and
             understanding
             men
             
             to
             judge
             of
             it
             .
          
           
             3.
             
             Our
             Saviour
             being
             required
             to
             deal
             between
             two
             brethren
             in
             the
             case
             of
             an
             inheritance
             ,
             saith
             ,
             
               Who
               made
               me
               a
               judge
            
             ?
             And
             in
             the
             next
             verse
             adds
             ,
             
               Beware
               of
               covetousnesse
            
             :
             
             we
             must
             not
             go
             to
             Law
             with
             a
             covetous
             minde
             ;
             that
             is
             another
             rule
             .
          
           
             4.
             
             We
             must
             not
             by
             presuming
             upon
             our
             wealth
             ,
             savour
             ,
             or
             〈◊〉
             with
             the
             Judge
             ,
             enter
             upon
             a
             suit
             ,
             and
             endeavour
             to
             take
             away
             the
             right
             from
             the
             poor
             ,
             that
             every
             mans
             suum
             may
             be
             〈◊〉
             must
             not
             go
             to
             Law
             with
             a
             corrupt
             minde
             ,
             as
             the
             Heathen
             
             man
             said
             to
             the
             Judge
             in
             the
             words
             of
             the
             Law
             ,
             
               Si
               〈◊〉
               est
               adversarii
               ,
               habeat
               ille
               ,
            
             if
             it
             be
             none
             of
             mine
             ,
             let
             mine
             adversarie
             carry
             it
             .
             This
             is
             another
             rule
             .
          
           
             5.
             
             Our
             Prosecution
             of
             a
             suit
             must
             not
             savour
             of
             gall
             :
             we
             are
             to
             preserve
             charity
             ,
             keep
             a
             charitable
             minde
             with
             our
             adversarie
             .
          
           
             6.
             
             The
             last
             rule
             is
             prescribed
             by
             
               Solomon
               .
               Strive
               not
               hastily
            
             :
             his
             reason
             is
             ,
             
               lest
               thou
            
             
             
               know
               not
               the
               end
            
             .
             For
             many
             have
             repented
             of
             going
             to
             Law
             when
             they
             have
             come
             to
             the
             end
             .
             Abigail
             ,
             when
             David
             was
             angry
             with
             Nabal
             ,
             used
             this
             very
             argument
             to
             stop
             his
             fury
             ;
             
               My
               Lord
               will
               never
               〈◊〉
               himself
               ,
               that
               he
               hath
               not
               shed
               blood
               causelesly
               .
            
             〈◊〉
             a
             man
             sometimes
             bear
             injury
             ,
             and
             refrain
             from
             evil
             words
             ,
             he
             shall
             never
             repent
             of
             it
             ,
             or
             unwish
             it
             ;
             if
             not
             ,
             he
             may
             often
             repent
             it
             .
          
           
             For
             the
             sixth
             rule
             ,
             the
             procuring
             of
             this
             Commandment
             to
             be
             kept
             by
             others
             ,
             we
             
             have
             it
             commended
             both
             in
             the
             negative
             and
             in
             the
             affirmative
             .
             For
             the
             negative
             ,
             Moses
             seeing
             two
             of
             his
             brethren
             ,
             Hebrews
             strive
             ,
             he
             endeavoured
             to
             hinder
             their
             
             contending
             :
             and
             for
             the
             affirmative
             ,
             our
             Saviour
             pronounces
             a
             blessing
             to
             all
             that
             make
             peace
             with
             others
             .
             
               Blessed
               are
               the
               peace-makers
               ,
               for
               they
               shall
               be
               called
               the
               children
            
             
             
               〈◊〉
               God.
            
             
          
        
      
       
         
         
           THE
           EXPOSITION
           OF
           THE
           Seventh
           Commandement
           .
        
         
           
             Thou
             shalt
             not
             commit
             Adultery
             .
          
        
         
           
             CHAP.
             I.
             
          
           
             
               The
               scope
               and
               order
               of
               this
               Commandment
               .
               Of
               Marriage
               .
               The
               institution
               and
               ends
               of
               it
               ,
               explicated
               out
               of
               
                 Genesis
                 2.
                 22
                 ,
                 23
                 ,
                 24.
                 
              
               Married
               persons
               are
               ,
               1.
               to
               leave
               all
               others
               ,
               2.
               to
               cleave
               to
               〈◊〉
               another
               .
               Rules
               for
               those
               that
               are
               to
               marry
               .
               Duties
               of
               those
               that
               are
               married
               ,
               general
               and
               special
               .
            
          
           
             THE
             scope
             of
             this
             Commandment
             is
             to
             preserve
             Chastity
             ,
             and
             to
             hinder
             all
             kinde
             of
             pollution
             and
             uncleannesse
             .
          
           
             The
             order
             of
             ranking
             this
             Precept
             in
             this
             place
             is
             this
             .
             The
             former
             Commandment
             provided
             for
             a
             mans
             self
             ,
             this
             for
             the
             neerest
             and
             dearest
             thing
             to
             himself
             ,
             next
             to
             body
             and
             life
             ,
             in
             respect
             
             that
             man
             and
             wife
             are
             by
             Marriage
             united
             and
             made
             one
             
             body
             .
             
               Erunt
               duo
               in
               carne
               una
               ;
               they
               two
               shall
               be
               one
               flesh
               ,
            
             saith
             God.
             
             
          
           
             Before
             we
             come
             to
             treat
             of
             the
             sin
             prohibited
             by
             this
             Commandment
             ,
             we
             will
             take
             a
             view
             of
             one
             chief
             cause
             ,
             upon
             which
             this
             prohibition
             is
             grounded
             :
             which
             is
             Marriage
             .
          
           
             1.
             
             And
             first
             of
             the
             thing
             it self
             ,
             Conjugium
             or
             Matrimonium
             ,
             what
             it
             is
             .
             Wedlock
             or
             Matrimony
             is
             a
             Covenant
             and
             conjunction
             of
             Man
             and
             Woman
             ,
             taken
             and
             agreed
             on
             with
             mutual
             consent
             ,
             for
             the
             propagation
             of
             mankinde
             ,
             and
             the
             mutual
             good
             of
             both
             ,
             instituted
             in
             the
             beginning
             by
             God
             himself
             in
             Paradise
             ,
             between
             Adam
             and
             
             Eve
             in
             their
             innocency
             ;
             God
             onely
             being
             the
             Maker
             of
             it
             ,
             as
             both
             Father
             and
             Priest
             in
             the
             Marriage
             ,
             before
             the
             Congregation
             of
             Angels
             .
          
           
             This
             may
             be
             easily
             gathered
             out
             of
             the
             story
             ,
             which
             contains
             ,
             a
             prophecy
             ,
             a
             gratulation
             ,
             a
             consent
             in
             Adam
             and
             Eve
             ,
             and
             a
             law
             for
             the
             future
             .
          
           
             
               1.
               
               The
               prophecy
               .
               Adam
               first
               speaks
               illative
               by
               inference
               
                 de
                 〈◊〉
              
               .
               This
               is
               now
               bone
               of
               my
               bone
               ,
               &c.
               
               He
               had
               been
               asleep
               when
               the
               rib
               was
               taken
               from
               him
               ,
               and
               yet
               could
               tell
               that
               the
               woman
               which
               was
               not
               before
               ,
               was
               taken
               out
               of
               him
               ,
               as
               perfectly
               as
               if
               he
               had
               been
               awake
               at
               the
               Anatomy
               .
               And
               secondly
               
                 de
                 futuro
              
               ,
               for
               the
               time
               to
               come
               ,
               that
               a
               man
               ,
               to
               cleave
               to
               his
               wife
               ,
               should
               leave
               father
               and
               mother
               .
               This
               should
               be
               the
               practise
               of
               posterity
               :
               for
               he
               had
               neither
               father
               nor
               mother
               ,
               and
               therefore
               could
               not
               speak
               it
               of
               himself
               .
            
             
               2.
               
               His
               gratulation
               .
               Leah
               being
               fruitful
               after
               a
               long
               barrennesse
               saith
               ,
               
                 Now
                 will
                 I
              
               
               
                 praise
                 the
                 Lord.
                 So
                 Adam
              
               seems
               to
               say
               ,
               God
               brought
               to
               me
               ,
               so
               many
               thousands
               of
               creatures
               ,
               I
               awake
               ,
               and
               rightly
               understanding
               all
               ,
               yet
               found
               I
               no
               helper
               like
               or
               meet
               for
               me
               ,
               but
               they
               were
               all
               either
               brutish
               ,
               dumb
               ,
               hairy
               ,
               or
               the
               like
               .
               But
               now
               at
               this
               time
               God
               hath
               brought
               me
               one
               that
               is
               
                 bone
                 of
                 my
                 bone
                 ,
                 and
                 flesh
                 of
                 my
                 flesh
                 ,
              
               and
               though
               sleeping
               ,
               yet
               I
               have
               found
               one
               meet
               and
               like
               ;
               so
               like
               ,
               as
               almost
               the
               same
               with
               me
               .
            
             
               3.
               
               His
               consent
               ,
               which
               though
               it
               be
               tacite
               in
               Eve
               ,
               yet
               he
               expresseth
               it
               ,
               by
               acknowledging
               ,
               
                 This
                 is
                 now
                 bone
                 of
                 my
                 bone
                 ,
                 and
              
               will
               hereafter
               be
               
                 flesh
                 of
                 my
                 flesh
              
               .
            
             
               4.
               
               In
               the
               words
               [
               
                 Erunt
                 ,
                 they
                 two
                 shall
                 be
                 one
                 flesh
                 ,
              
               ]
               there
               is
               an
               〈◊〉
               or
               statute
               in
               
               Heaven
               and
               earth
               touching
               mariage
               and
               therefore
               not
               to
               to
               be
               repealed
               .
               
                 Prima
                 〈◊〉
                 perpetua
                 regula
              
               .
               The
               first
               institution
               ,
               shall
               be
               a
               perpetual
               rule
               ;
               when
               God
               by
               
               Adam
               spake
               there
               ,
               he
               spake
               to
               posterity
               ;
               be
               it
               therefore
               enacted
               ,
               that
               from
               henceforth
               
                 Erunt
                 &c.
              
               
               And
               this
               sheweth
               it
               to
               be
               
                 juris
                 divini
              
               .
            
          
           
             2.
             
             The
             next
             is
             ,
             that
             mariage
             is
             an
             honourable
             estate
             :
             not
             onely
             tolerable
             ,
             allowable
             ,
             or
             commendable
             ,
             but
             honorable
             ;
             and
             so
             it
             was
             ever
             reputed
             in
             all
             ages
             ,
             by
             
             all
             persons
             :
             we
             see
             that
             Christ
             honoured
             it
             with
             his
             own
             presence
             ,
             and
             his
             first
             
             miracle
             .
             Neither
             is
             it
             
               in
               aliquibus
               sic
               ,
               in
               aliis
               non
               ,
            
             honorable
             in
             some
             ,
             and
             not
             so
             in
             
             others
             .
             For
             not
             〈◊〉
             the
             Patriarchs
             ,
             Priests
             and
             Prophets
             ,
             under
             the
             law
             were
             
             married
             ,
             but
             under
             the
             Gospel
             ,
             Elders
             and
             Priests
             were
             married
             .
             So
             were
             Apostles
             
             and
             Bishops
             .
          
           
             3.
             
             The
             causes
             or
             reasons
             why
             mariage
             was
             instituted
             ,
             are
             generally
             or
             principally
             two
             .
             1.
             
             First
             ,
             the
             〈◊〉
             and
             propagation
             of
             mankinde
             .
             2.
             
             That
             mans
             life
             might
             be
             more
             comfortable
             ,
             and
             delightful
             to
             him
             ,
             but
             these
             causes
             may
             more
             especially
             be
             enlarged
             to
             three
             .
          
           
             
               1.
               
               God
               in
               the
               beginning
               said
               ,
               
                 It
                 is
                 not
                 good
                 that
                 man
                 should
                 be
                 alone
                 ,
              
               I
               
                 will
                 make
              
               
               
                 a
                 help
                 meet
                 for
                 him
              
               .
               The
               first
               cause
               therfore
               was
               the
               benefit
               and
               commodity
               of
               man.
               For
               God
               thought
               that
               Adam
               could
               not
               live
               pleasantly
               and
               well
               ,
               unlesse
               he
               gave
               him
               a
               wife
               .
               And
               therefore
               a
               wife
               is
               not
               to
               be
               accounted
               a
               necessary
               evil
               ,
               as
               some
               phrase
               it
               ,
               but
               as
               a
               help
               .
               Whosoever
               then
               hath
               not
               ,
               nor
               ever
               had
               wife
               or
               children
               ,
               is
               ignorant
               of
               a
               double
               blessing
               .
               And
               this
               the
               very
               heathen
               did
               acknowledge
               .
               He
               that
               wants
               a
               wife
               ,
               is
               in
               as
               ill
               case
               as
               he
               that
               wants
               a
               hand
               ,
               an
               arme
               ,
               a
               foot
               ,
               or
               an
               eye
               .
               But
               besides
               the
               blessing
               by
               procreation
               〈◊〉
               children
               ,
               this
               cohabitat
               on
               or
               living
               in
               society
               with
               a
               wife
               is
               most
               profitable
               and
               comfortable
               .
               Her
               company
               gives
               a
               man
               refreshment
               after
               labour
               ,
               and
               maketh
               him
               to
               forget
               sorrow
               and
               〈◊〉
               .
               Nothing
               so
               greivous
               ,
               nothing
               so
               burthensome
               ,
               but
               a
               man
               and
               wife
               ,
               living
               lovingly
               together
               ,
               can
               well
               overcome
               it
               .
            
             
               2.
               
               The
               second
               cause
               why
               matrimony
               was
               instituted
               ,
               was
               the
               procreation
               of
               children
               ,
               and
               education
               of
               them
               ,
               in
               the
               feare
               of
               God.
               That
               there
               might
               be
               semen
               
               sanctum
               ,
               a
               holy
               seed
               .
               That
               there
               might
               be
               a
               〈◊〉
               of
               propagating
               by
               succession
               the
               Church
               of
               God.
               It
               was
               Gods
               care
               ,
               in
               the
               creation
               ,
               when
               he
               blessed
               Adam
               
               
                 and
                 Eve
              
               ,
               with
               
                 〈◊〉
                 &
                 multiplicamini
                 ,
                 be
                 fruitful
                 and
                 multiply
                 and
                 〈◊〉
                 the
                 earth
                 .
              
               
               Thelike
               care
               he
               had
               ,
               at
               the
               re-creation
               upon
               the
               general
               deluge
               ,
               with
               the
               same
               benediction
               .
               
            
             
               3.
               
               The
               third
               cause
               was
               to
               avoid
               fornication
               .
               Let
               every
               man
               (
               for
               that
               cause
               saith
               Saint
               
               Paul
               )
               
                 have
                 his
                 own
                 wife
                 ,
                 and
                 let
                 every
                 woman
                 have
                 her
                 own
                 husband
                 To
                 keep
                 the
                 bed
              
               
               
                 〈◊〉
                 .
                 And
                 it
                 is
                 better
                 to
                 marry
                 then
                 〈◊〉
                 ,
              
               as
               he
               saith
               elsewhere
               .
               Therefore
               marriage
               is
               not
               to
               be
               accounted
               either
               a
               sinne
               ,
               or
               an
               act
               of
               uncleannes
               but
               rather
               
                 concubitus
                 cumpropria
                 〈◊〉
                 ,
                 est
                 castitas
                 ,
              
               lawful
               mariage
               is
               chastity
               .
               If
               thou
               takest
               a
               
               wife
               (
               saith
               Saint
               Paul
               )
               thou
               sinnest
               not
               ,
               and
               if
               a
               virgin
               marry
               ,
               shee
               sinneth
               not
               ,
               
                 primus
                 gradus
                 castitatis
                 est
                 〈◊〉
                 virginitas
                 ,
                 secundus
                 fidele
                 conjugium
                 .
              
               The
               first
               〈◊〉
               of
               chastity
               is
               pure
               virginity
               ,
               the
               second
               faithful
               wedlock
               .
               So
               that
               for
               these
               three
               reasons
               mariage
               is
               good
               ,
               and
               
                 non
                 est
                 〈◊〉
                 〈◊〉
                 esse
                 solum
                 ,
              
               it
               is
               not
               good
               for
               man
               to
               be
               alone
               ,
               said
               God.
               
            
          
           
             
               Non
               est
               〈◊〉
            
             ,
             it
             is
             not
             good
             ,
             saith
             God
             ,
             it
             was
             not
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             it
             is
             not
             good
             for
             me
             :
             but
             
               non
               homini
            
             ,
             not
             for
             man.
             Gods
             decrees
             are
             ever
             for
             our
             good
             .
          
           
             
               1.
               
               Solitude
               is
               not
               good
               .
               Society
               is
               good
               .
               
                 Homo
                 est
                 animal
                 sociale
                 ,
                 man
                 is
                 a
                 sociable
                 creature
                 .
              
               It
               is
               good
               to
               strengthen
               one
               ,
               lest
               a
               man
               fall
               :
               and
               to
               help
               if
               he
               do
               fall
               .
               Two
               
               
                 are
                 better
                 then
                 one
              
               (
               saith
               the
               Preacher
               .
               )
               
                 And
                 if
                 two
                 lie
                 together
                 ,
                 they
                 have
                 heat
                 ,
                 but
                 how
                 can
                 one
                 be
                 warm
                 alone
                 .
              
            
             
               2.
               
               Solitude
               is
               unpleasant
               .
               1.
               
               In
               regard
               of
               God
               ,
               for
               his
               purpose
               and
               intent
               is
               to
               communicate
               his
               goodnesse
               with
               many
               ,
               and
               not
               to
               restrain
               it
               to
               one
               .
               2.
               
               In
               regard
               of
               it self
               :
               for
               
                 〈◊〉
                 est
                 sui
                 〈◊〉
                 ,
                 goodnesse
                 is
                 no
                 niggard
                 ,
                 or
                 close
                 handed
              
               and
               therefore
               
               God
               would
               ,
               that
               there
               should
               be
               a
               generation
               
                 sui
                 similis
              
               ,
               of
               one
               〈◊〉
               to
               it self
               .
            
             
               3.
               
               In
               regard
               of
               the
               world
               ,
               not
               
                 perpetuando
                 ,
                 for
                 perpetuity
                 ,
                 sed
                 〈◊〉
                 ,
                 for
              
               
               
               
                 the
                 cause
                 of
                 increase
              
               .
               
            
          
           
             But
             this
             〈◊〉
             was
             necessary
             ,
             may
             some
             say
             ,
             when
             there
             was
             but
             one
             man
             in
             the
             
             world
             ,
             it
             is
             not
             now
             ,
             when
             there
             be
             so
             many
             thousands
             :
             when
             people
             are
             multiplied
             
             
             tiplied
             as
             the
             sand
             of
             the
             sea
             ,
             and
             like
             the
             dust
             of
             the
             earth
             ,
             and
             like
             the
             stars
             of
             Heaven
             .
             
             It
             was
             needful
             ,
             when
             the
             earth
             was
             
               inanis
               &
               vacua
            
             ;
             empty
             ,
             not
             now
             ,
             when
             
             there
             is
             
               terra
               &
               plenitudo
               〈◊〉
            
             :
             an
             earth
             full
             of
             inhabitants
             ;
             and
             so
             full
             ,
             that
             it
             
             needs
             rather
             tonsuram
             ,
             the
             fhaving
             ,
             which
             the
             Prophet
             speaks
             of
             ,
             then
             the
             command
             
             of
             repleteterram
             ,
             replenish
             the
             earth
             ,
             or
             
               crescite
               &
               multiplicamini
            
             ,
             be
             fruitful
             
             and
             multiplie
             .
          
           
             Yes
             it
             is
             still
             bonum
             ,
             good
             to
             the
             worlds
             end
             ,
             and
             necessary
             .
             For
             though
             Moses
             saith
             it
             is
             good
             to
             marry
             ,
             and
             Saint
             Paul
             to
             abstayne
             .
             Yet
             if
             we
             distinguish
             the
             persons
             ,
             
             we
             shall
             reconcile
             the
             places
             ,
             all
             the
             difference
             is
             in
             homini
             and
             esse
             .
             
          
           
             It
             is
             true
             ,
             that
             there
             are
             some
             persons
             exempt
             :
             as
             〈◊〉
             ,
             and
             every
             man
             that
             
             hath
             his
             proper
             gift
             .
             Yet
             to
             others
             not
             so
             qualified
             a
             wife
             is
             permitted
             ,
             it
             is
             bonum
             
             
             for
             others
             to
             marry
             ,
             either
             for
             propagation
             of
             children
             ,
             to
             encrease
             〈◊〉
             
             Church
             ,
             or
             for
             comfort
             ,
             or
             to
             avoyd
             incontinence
             .
             The
             three
             reasons
             before
             mentioned
             .
             
          
           
             There
             are
             also
             times
             offorbearing
             ;
             a
             time
             to
             refrain
             imbracing
             ,
             as
             the
             Preacher
             
             tells
             us
             :
             as
             in
             times
             of
             distresse
             ,
             in
             sad
             times
             .
             But
             again
             ,
             at
             other
             times
             it
             is
             
             
             good
             for
             man.
             All
             rests
             in
             this
             ,
             that
             which
             course
             soever
             we
             take
             ,
             we
             do
             〈◊〉
             
             Deo
             ,
             draw
             neer
             to
             God
             ;
             and
             accordingly
             it
             must
             be
             measured
             and
             taken
             as
             bonum
             ,
             
             or
             not
             .
             We
             must
             not
             use
             this
             liberty
             for
             a
             cloke
             or
             veyle
             ;
             nor
             for
             wantonnes
             ,
             
             
             nor
             for
             a
             snare
             .
             
          
           
             Therefore
             for
             the
             avoyding
             of
             the
             inconvenience
             of
             solitarines
             ,
             God
             thought
             
             fit
             to
             make
             another
             to
             keep
             man
             company
             ,
             yet
             this
             one
             was
             to
             be
             meet
             for
             him
             :
             for
             a
             man
             were
             as
             good
             to
             be
             alone
             ,
             as
             never
             the
             better
             for
             companie
             .
             He
             made
             
             not
             that
             one
             .
             1.
             
             Either
             to
             molest
             or
             trouble
             him
             ,
             such
             a
             one
             as
             Solomon
             speaks
             
             of
             :
             that
             it
             were
             better
             for
             him
             
               to
               dwell
               in
               the
               wildernes
               then
               with
               her
               ,
               a
               contentious
            
             
             
               and
               angry
               one
            
             .
             Nor
             
               an
               unprofitable
               one
               ,
               a
               gadder
               .
            
             But
             one
             that
             should
             be
             able
             to
             do
             
             him
             good
             ;
             to
             be
             a
             helper
             to
             him
             .
             1.
             
             
               In
               pietate
            
             ,
             a
             woman
             that
             feareth
             the
             Lord
             ,
             
             not
             a
             〈◊〉
             to
             draw
             him
             from
             his
             religion
             ,
             but
             such
             a
             one
             as
             may
             save
             him
             :
             
             
             that
             may
             winne
             him
             to
             goodnes
             by
             her
             life
             and
             conversation
             .
             2.
             
             
               In
               prole
            
             ,
             the
             
             Prophet
             asks
             the
             question
             ,
             why
             God
             made
             this
             one
             ?
             and
             answers
             himself
             that
             he
             
             might
             seek
             a
             godly
             seed
             .
             3
             
               In
               〈◊〉
            
             ,
             to
             help
             him
             ,
             in
             guiding
             and
             ordering
             
             things
             ,
             belonging
             to
             houshold
             .
             To
             act
             〈◊〉
             part
             in
             makeing
             provision
             .
             To
             
             looke
             well
             to
             the
             wayes
             of
             her
             houshold
             ,
             and
             not
             eat
             the
             bread
             of
             Idlenesse
             .
             
             The
             Apostle
             tells
             us
             ,
             that
             one
             part
             of
             her
             help
             must
             be
             in
             guiding
             the
             house
             .
          
           
             Lastly
             ,
             God
             did
             not
             think
             every
             help
             meet
             for
             man.
             1.
             
             Not
             beasts
             ,
             they
             are
             jumenta
             helps
             :
             but
             they
             are
             too
             low
             ,
             under
             our
             feet
             .
             2.
             
             Nor
             Angels
             ,
             and
             they
             are
             helps
             too
             ,
             but
             too
             high
             ,
             above
             our
             heads
             .
             3.
             
             But
             a
             woman
             in
             the
             mid
             way
             ,
             
               collateral
               ,
               a
               latere
            
             out
             of
             the
             side
             .
             Like
             ,
             conformable
             ,
             in
             shape
             ,
             speech
             and
             reason
             ,
             
               quasi
               alter
               ipse
               ,
               image
               ipsius
               ,
            
             as
             another
             himself
             ,
             his
             own
             image
             .
             And
             all
             this
             is
             a
             
             mystery
             signifying
             the
             union
             of
             Christ
             and
             his
             Church
             .
             The
             Apostle
             saith
             ,
             
               we
               are
            
             
             
               members
               of
               his
               body
               ,
               〈◊〉
               ,
               and
               bones
               ,
            
             we
             are
             joyned
             to
             him
             .
             Saul
             was
             told
             that
             his
             
             persecution
             of
             the
             Saints
             ,
             was
             the
             persecution
             of
             Christ.
             And
             as
             man
             is
             to
             do
             for
             the
             woman
             ,
             and
             shee
             for
             the
             man
             ,
             to
             leave
             father
             and
             mother
             ,
             so
             Christ
             tells
             us
             ,
             
             we
             must
             do
             for
             him
             .
             Wee
             see
             it
             plainly
             ,
             that
             all
             must
             be
             left
             ,
             neither
             father
             nor
             kinred
             
             must
             be
             owned
             ,
             if
             they
             come
             in
             competition
             with
             Christ.
             
          
           
             There
             are
             in
             this
             law
             two
             words
             which
             every
             man
             is
             bound
             to
             observe
             .
             First
             relinquet
             ,
             he
             shall
             leave
             ;
             whom
             must
             he
             leave
             .
             And
             secondly
             ,
             〈◊〉
             ,
             to
             whom
             he
             must
             〈◊〉
             .
          
           
             1.
             
             Relinquet
             he
             must
             leave
             all
             for
             his
             wife
             .
             This
             seemes
             to
             be
             somewhat
             unnatural
             :
             
             for
             the
             bond
             of
             nature
             worketh
             much
             downward
             .
             Moses
             in
             his
             song
             ,
             describes
             
             the
             tendernes
             of
             the
             Eagles
             to
             their
             young
             ones
             ,
             and
             the
             Prophet
             tells
             us
             
             of
             the
             love
             of
             lions
             to
             their
             whelps
             ,
             and
             the
             Prophet
             〈◊〉
             of
             the
             care
             of
             Sea-monsters
             
             
             to
             their
             young
             ,
             and
             the
             Prophet
             Esay
             makes
             it
             as
             a
             thing
             unpossible
             
             that
             a
             woman
             should
             forget
             the
             son
             of
             her
             womb
             ;
             yet
             is
             she
             within
             this
             law
             of
             
             relinquet
             ;
             again
             ,
             we
             see
             the
             bond
             upward
             is
             greater
             .
             God
             commands
             the
             love
             to
             Parents
             ,
             and
             the
             censure
             of
             unnatural
             ,
             is
             heavy
             .
             The
             ravens
             of
             the
             valley
             shall
             pick
             out
             their
             eyes
             .
             Nay
             even
             death
             is
             to
             be
             inflicted
             on
             them
             ,
             this
             affection
             is
             zealously
             expressed
             by
             Ruth
             ,
             she
             would
             nor
             leave
             her
             mother
             ,
             though
             but
             a
             mother-in
             law
             .
          
           
           
             Yet
             this
             relinquet
             transcends
             all
             ,
             breaks
             all
             .
             We
             commonly
             leave
             not
             a
             thing
             ,
             but
             for
             that
             we
             love
             better
             .
             Now
             if
             father
             and
             mother
             ,
             or
             children
             &c.
             come
             in
             competition
             with
             the
             wife
             ,
             or
             the
             husband
             ,
             the
             first
             must
             be
             waived
             as
             a
             thing
             not
             so
             〈◊〉
             in
             conjunction
             ,
             for
             the
             last
             .
             And
             indeed
             it
             is
             a
             thing
             
               〈◊〉
               〈◊〉
            
             ,
             
             supernatural
             ,
             a
             miracle
             ,
             that
             a
             woman
             living
             with
             her
             parents
             ,
             where
             as
             〈◊〉
             
             said
             to
             
               Hadad
               ,
               〈◊〉
               ,
               〈◊〉
               thou
               lacked
               with
               me
               ?
            
             where
             〈◊〉
             wanted
             nothing
             ,
             should
             
             as
             
               〈◊〉
               relinquere
            
             ,
             leave
             them
             ,
             to
             go
             to
             one
             that
             was
             known
             but
             the
             day
             〈◊〉
             ,
             into
             another
             country
             ,
             and
             as
             the
             daughter
             of
             Jethro
             did
             ,
             to
             go
             from
             him
             into
             Egypt
             with
             Moses
             .
          
           
             But
             it
             is
             not
             to
             be
             understood
             by
             that
             we
             have
             said
             ,
             that
             God
             doth
             〈◊〉
             utterly
             extinguish
             our
             love
             to
             parents
             ,
             he
             is
             so
             sar
             from
             that
             ,
             that
             he
             doth
             〈◊〉
             ordain
             and
             command
             children
             to
             love
             them
             also
             :
             as
             he
             said
             .
             But
             this
             bond
             or
             vnion
             hath
             this
             priviledge
             and
             prerogative
             ,
             that
             if
             it
             fall
             out
             ,
             that
             we
             cannot
             do
             both
             ,
             then
             there
             is
             no
             portion
             for
             us
             in
             our
             fathers
             house
             ,
             and
             we
             must
             doe
             as
             Michal
             
             did
             ,
             who
             displeased
             her
             father
             to
             save
             her
             husband
             .
             
          
           
             
               1.
               
               The
               reasons
               are
               ,
               because
               this
               〈◊〉
               the
               〈◊〉
               conjunction
               
                 conjux
                 qute
                 〈◊〉
              
               ,
               that
               of
               the
               wife
               was
               before
               that
               of
               the
               father
               .
               So
               that
               the
               parent
               is
               in
               the
               degree
               of
               love
               with
               and
               of
               our
               neighbour
               ,
               the
               wife
               in
               that
               degree
               of
               love
               wherewith
               we
               love
               our selves
               individually
               .
            
             
               2.
               
               And
               children
               are
               
                 aliquid
                 〈◊〉
              
               ,
               some
               〈◊〉
               of
               a
               mans
               self
               ,
               the
               Apostle
               makes
               the
               
               wife
               〈◊〉
               ,
               himself
               ,
               
                 he
                 that
                 loveth
                 his
                 wife
              
               (
               saith
               the
               Apostle
               )
               
                 loveth
                 himself
              
               ,
               Thirdly
               ,
               children
               are
               of
               seed
               and
               blood
               ,
               and
               will
               be
               flesh
               and
               bone
               ,
               but
               are
               not
               ,
               The
               wife
               is
               bone
               of
               his
               bones
               ,
               and
               flesh
               of
               his
               flesh
               〈◊〉
               .
               4.
               
               They
               are
               of
               the
               loynes
               and
               womb
               ;
               she
               of
               the
               side
               neerer
               his
               heart
               .
               So
               much
               of
               〈◊〉
               ,
               now
               of
               adhaerebit
               .
            
          
           
             2.
             
             Adhaerebit
             ,
             he
             shall
             cleave
             &c.
             
             Relinquet
             ,
             to
             leave
             ,
             is
             one
             degree
             ,
             and
             associabit
             to
             live
             and
             keep
             company
             with
             her
             is
             another
             :
             but
             adhaerebit
             to
             cleave
             to
             her
             is
             the
             neerest
             conjunction
             that
             can
             be
             .
             Relinquet
             is
             
               animi
               consensus
            
             ,
             the
             consent
             of
             the
             minde
             .
             Adhaerebit
             is
             
               animi
               &
               corporis
               copula
            
             ,
             the
             conjunction
             of
             the
             minde
             
             and
             body
             ,
             
               flesh
               of
               my
               flesh
            
             .
             This
             is
             that
             
               gluton
               amoris
            
             ,
             that
             glew
             or
             soder
             of
             love
             
             which
             cannot
             be
             loosened
             .
             Shechems
             soul
             clave
             unto
             Dinah
             .
             This
             surpasseth
             the
             
             strongest
             friendship
             that
             is
             ,
             even
             Jonathans
             to
             David
             whose
             soul
             was
             knit
             to
             him
             .
             And
             the
             effects
             are
             1.
             
             
               In
               〈◊〉
            
             or
             〈◊〉
             ,
             living
             together
             
               sine
               〈◊〉
            
             ,
             without
             
             severing
             .
             
               〈◊〉
               inseparabilis
            
             ,
             an
             unseparable
             sticking
             to
             .
             3.
             
             
               In
               reciprocatione
            
             
             〈◊〉
             ,
             mutual
             acts
             of
             love
             .
             2.
             
             
               In
               fidelitate
            
             ,
             in
             true
             〈◊〉
             each
             to
             other
             ,
             keeping
             
             
             the
             bed
             〈◊〉
             .
             4.
             
             
               In
               perpetuitate
            
             ,
             not
             departing
             from
             each
             other
             ,
             till
             God
             severs
             
             them
             ,
             and
             that
             .
             1.
             
             Either
             by
             death
             .
             2.
             
             Or
             else
             by
             divorce
             ,
             which
             must
             not
             
             be
             
               pro
               〈◊〉
               ;
               〈◊〉
            
             ,
             for
             every
             trifle
             ,
             but
             first
             ,
             either
             
               pro
               adulterio
            
             ,
             for
             adultery
             ,
             secondly
             ,
             
             
             or
             
               pro
               inquietatione
            
             ,
             for
             unquietnes
             .
             If
             otherwise
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             a
             rending
             of
             one
             piece
             of
             flesh
             from
             another
             ,
             and
             an
             act
             of
             the
             devil
             and
             his
             imps
             .
             For
             
             
               conjugium
               a
               Deo
               divorttum
               a
               〈◊〉
               〈◊〉
               ,
            
             God
             makes
             mariages
             ,
             and
             the
             devil
             divorces
             
             upon
             the
             part
             of
             the
             offender
             .
             God
             onely
             permits
             the
             not
             offended
             party
             to
             seek
             a
             divorce
             upon
             just
             and
             lawful
             occasion
             .
          
           
             To
             avoyd
             therefore
             this
             unsodering
             ,
             two
             things
             are
             to
             be
             observed
             .
             First
             ,
             to
             be
             cautelous
             in
             our
             choyce
             before
             it
             come
             to
             〈◊〉
             .
             Secondly
             ,
             to
             observe
             and
             performe
             the
             duties
             mutually
             belonging
             to
             each
             of
             them
             ,
             when
             they
             come
             to
             be
             
               in
               〈◊〉
            
             .
          
           
             
               1.
               
               The
               cautions
               are
               many
               .
               Negative
               and
               affirmative
               .
               First
               ,
               for
               the
               negative
               part
               ,
               
               we
               are
               not
               to
               desire
               more
               then
               one
               :
               not
               two
               as
               〈◊〉
               .
               Polygamy
               is
               prohibited
               at
               least
               under
               the
               Gospel
               ,
               for
               if
               this
               priviledge
               might
               have
               been
               granted
               to
               any
               .
               Adam
               of
               all
               others
               had
               most
               reason
               to
               have
               claimed
               it
               :
               and
               he
               was
               but
               one
               to
               one
               :
               not
               
                 plures
                 in
                 〈◊〉
                 〈◊〉
              
               many
               in
               one
               flesh
               ,
               
                 〈◊〉
                 〈◊〉
                 fecit
                 unam
                 〈◊〉
              
               ,
               one
               rib
               made
               but
               one
               flesh
               .
               Let
               every
               man
               have
               his
               own
               wife
               ,
               and
               every
               woman
               her
               own
               husband
               ;
               
               saith
               the
               Apostle
               .
               
            
             
               2.
               
               We
               must
               not
               desire
               another
               mans
               wife
               :
               she
               must
               be
               a
               rib
               from
               our
               own
               
               〈◊〉
               ,
               not
               
                 〈◊〉
                 〈◊〉
              
               :
               it
               is
               a
               breach
               of
               a
               covenant
               .
               
                 〈◊〉
                 carnes
                 ,
                 due
                 corpora
              
               is
               flat
               adultery
               .
            
             
               3.
               
               We
               must
               not
               desire
               a
               wife
               of
               our
               own
               kindred
               ,
               not
               
                 〈◊〉
                 patris
              
               ,
               neither
               
               in
               the
               line
               ,
               ascending
               or
               descending
               that
               's
               plain
               Incest
               
                 Non
                 e
                 lumbis
                 ,
                 sed
                 e
              
               
               
               〈◊〉
               ,
               not
               out
               of
               the
               loynes
               ,
               but
               the
               side
               .
               It
               must
               be
               a
               godly
               seed
               .
            
             
               4.
               
               Seeing
               mariage
               is
               
                 〈◊〉
                 divini
              
               ,
               of
               Gods
               institution
               ,
               and
               that
               oeconomia
               is
               propter
               
               〈◊〉
               ,
               the
               dome
               〈◊〉
               society
               is
               for
               the
               Church
               ,
               we
               must
               not
               match
               with
               those
               
               that
               are
               irreligious
               or
               wanton
               :
               but
               in
               the
               Lord.
               Not
               the
               seed
               of
               Canaan
               ,
               nor
               as
               
               Samson
               ,
               though
               difference
               in
               religion
               do
               not
               make
               a
               nullity
               of
               the
               marriage
               ,
               yet
               
               there
               is
               a
               great
               incongruity
               in
               it
               .
               
            
             
               5.
               
               Nor
               must
               we
               marry
               to
               satisfie
               our
               lust
               ,
               that
               is
               
                 Deus
                 ventris
              
               ,
               and
               it
               provoked
               God
               to
               wrath
               :
               nor
               for
               greedinesse
               of
               dowry
               ,
               that
               is
               
                 Deus
                 mundi
              
               .
            
             
               6.
               
               There
               must
               be
               no
               disparity
               ,
               either
               in
               condition
               ,
               nature
               ,
               or
               yeares
               .
               The
               Heathen
               man
               could
               give
               a
               rule
               for
               this
               ,
               
                 tuae
                 sortis
                 uxorem
                 ducito
              
               ,
               marry
               a
               〈◊〉
               of
               thy
               own
               condition
               .
            
             
               7.
               
               Nor
               must
               we
               marry
               hastily
               .
               God
               said
               not
               〈◊〉
               ,
               let
               it
               be
               done
               hand
               over
               head
               :
               
               but
               faciam
               ,
               I
               will
               make
               man
               a
               help
               upon
               deliberation
               .
               Adam
               must
               sleep
               upon
               it
               ,
               before
               it
               be
               done
               .
            
             
               8.
               
               Nor
               must
               it
               be
               done
               without
               consent
               .
               1.
               
               Of
               parents
               ;
               Abrahams
               approbation
               
               must
               go
               along
               with
               〈◊〉
               ,
               and
               Hagars
               with
               Ishmaels
               .
               We
               must
               not
               take
               
               wives
               ,
               of
               our selves
               as
               they
               did
               ,
               that
               seeing
               the
               women
               fair
               ,
               took
               them
               without
               
               consent
               this
               is
               not
               Gods
               faciamus
               ,
               but
               
                 sacit
                 ipse
                 sibi
                 .
                 Adam
              
               did
               not
               so
               ;
               nor
               Eve
               
               for
               though
               they
               were
               neer
               enough
               to
               each
               other
               ,
               and
               one
               might
               easily
               have
               found
               the
               other
               ,
               yet
               Adam
               stayed
               ;
               
                 &
                 〈◊〉
                 ipse
                 assumpsit
                 ,
                 sed
                 Deus
                 adduxit
                 ,
              
               he
               took
               her
               not
               ,
               but
               God
               brought
               her
               .
               2.
               
               The
               children
               are
               to
               give
               consent
               too
               .
               Laban
               and
               Bethuel
               told
               Abrahams
               servant
               ,
               that
               they
               would
               know
               Rebeccas
               minde
               ,
               
               and
               have
               her
               consent
               .
               The
               woman
               must
               be
               pleased
               to
               dwell
               with
               him
               :
               else
               it
               is
               
               not
               adduxit
               ,
               but
               pertraxit
               ,
               to
               force
               her
               .
               
            
             
               9
               〈◊〉
               ,
               this
               work
               must
               not
               be
               attempted
               without
               prayer
               ,
               we
               must
               not
               trust
               
               our
               own
               election
               ,
               without
               Gods
               Approbation
               ,
               which
               is
               best
               attained
               by
               prayer
               .
               
               Abraham
               and
               Isaac
               durst
               not
               enter
               upon
               it
               without
               this
               .
            
          
           
             We
             have
             seen
             the
             negative
             cautions
             ,
             what
             to
             avoid
             in
             our
             choice
             ,
             now
             see
             what
             in
             the
             affirmative
             we
             are
             to
             take
             .
             The
             best
             rule
             is
             in
             the
             general
             to
             follow
             Gods
             course
             ;
             he
             brought
             Adam
             a
             meet
             one
             .
             Now
             there
             are
             but
             three
             allurements
             ,
             to
             perswade
             with
             a
             man
             in
             the
             choyce
             of
             a
             wise
             .
             1.
             
             Pleasure
             in
             regard
             of
             beauty
             .
             2.
             
             Profit
             in
             respect
             of
             dowry
             .
             3.
             
             Vertue
             in
             relation
             to
             good
             qualities
             :
             of
             which
             the
             last
             is
             the
             chief
             ,
             (
             howsoever
             it
             is
             made
             the
             least
             now
             adayes
             .
             )
             Such
             a
             one
             and
             
             so
             endowed
             was
             Ruth
             :
             she
             was
             known
             by
             all
             the
             people
             to
             be
             a
             vertuous
             woman
             .
             
             
             This
             is
             that
             above
             all
             other
             will
             make
             her
             a
             meet
             one
             .
             
               Favour
               is
               deceitful
               ,
               and
            
             
             
               beauty
               is
               vain
               ,
               but
               a
               woman
               that
               feareth
               the
               Lord
               ,
               she
               shall
               be
               praised
               ,
            
             saith
             Solomon
             .
             
             
               The
               ornament
               of
               a
               meek
               and
               quiet
               spirit
               ,
               is
               of
               great
               price
               in
               the
               sight
               of
               God
               :
            
             saith
             
             
               Peter
               She
               that
               openeth
               her
               mouth
               with
               wisdom
               ,
               and
               in
               whose
               tongue
               is
               the
               law
               of
            
             
             〈◊〉
             .
             Such
             a
             one
             was
             Abigail
             ,
             one
             that
             by
             her
             wisdom
             builded
             her
             house
             ,
             and
             
             was
             like
             a
             marchants
             ship
             ,
             a
             good
             huswife
             and
             provident
             .
             If
             to
             these
             ,
             she
             be
             like
             
             a
             polished
             corner
             of
             the
             temple
             ,
             it
             makes
             her
             a
             meet
             one
             .
          
           
             Such
             a
             one
             being
             found
             ,
             we
             must
             not
             presently
             adhinnire
             ,
             〈◊〉
             after
             her
             ,
             like
             Jeremies
             fedd
             horses
             ,
             there
             must
             not
             be
             conjunxit
             before
             adduxit
             (
             which
             was
             Shechems
             
             case
             )
             we
             must
             tarry
             till
             adduxit
             ,
             and
             that
             in
             Gods
             house
             ,
             Jesus
             must
             be
             at
             
             the
             mariage
             ,
             God
             must
             give
             her
             as
             parent
             ,
             and
             joyn
             both
             as
             priest
             by
             the
             hand
             
             of
             him
             that
             he
             hath
             appointed
             in
             his
             place
             .
             And
             it
             must
             be
             in
             Gods
             house
             ,
             not
             clandestine
             ,
             
             and
             then
             they
             shall
             receive
             a
             blessing
             .
          
           
             Now
             for
             the
             duties
             general
             and
             mutual
             between
             them
             :
             they
             consist
             in
             two
             things
             .
             
          
           
             
               1.
               
               In
               fidelity
               and
               loyalty
               .
               They
               must
               possesse
               their
               vessels
               ,
               in
               holines
               and
               purity
               ,
               
               and
               not
               defraud
               one
               another
               ,
               but
               keep
               the
               mariage
               bed
               undefiled
               .
               They
               must
               
               draw
               both
               one
               way
               ,
               and
               beare
               each
               others
               burden
            
             
               2.
               
               Love.
               She
               was
               made
               of
               a
               bone
               meet
               to
               the
               heart
               ,
               and
               that
               was
               coupled
               with
               a
               fellow
               ,
               therefore
               their
               love
               must
               be
               hearty
               .
               He
               must
               love
               her
               as
               a
               part
               of
               
               himself
               :
               and
               she
               him
               ,
               as
               wounded
               for
               her
               .
               Again
               she
               must
               love
               him
               as
               her
               
               head
               ,
               and
               he
               her
               ,
               as
               his
               crown
               .
               He
               must
               be
               better
               to
               her
               then
               ten
               sonnes
               .
               
               And
               she
               embrace
               him
               and
               his
               love
               ,
               
                 tanquam
                 〈◊〉
                 ,
                 non
                 〈◊〉
              
               ,
               as
               a
               vine
               and
               
               not
               ivy
               .
            
          
           
           
             1.
             
             Now
             severally
             concerning
             their
             duties
             .
             
               The
               man
               must
               dwell
               with
               the
               woman
            
             
             
               with
               knowledge
               to
               direct
               her
               .
               Provide
               and
               take
               care
               for
               his
               house
               and
               family
               .
               He
               must
            
             
             
             
               cherish
               her
               ,
               he
               must
               delight
               in
               her
               ,
               rejoyce
               with
               the
               wife
               of
               his
               youth
               .
               Isaac
               sported
            
             
             
               with
               Rebekah
               .
               Suffer
               and
               bear
               with
               her
               infirmities
               ,
               and
               not
               be
               bitter
               to
               her
               .
            
             To
             end
             this
             ,
             
             he
             must
             love
             her
             fervently
             ,
             cooperate
             with
             her
             willingly
             ,
             provide
             all
             things
             carefully
             ,
             
             and
             though
             he
             be
             the
             nobler
             part
             ,
             not
             despise
             the
             lesse
             noble
             ;
             give
             good
             counsel
             
             seasonably
             ,
             admonish
             her
             opportunely
             ,
             and
             defend
             her
             faithfully
             .
             
          
           
             2.
             
             The
             woman
             ,
             in
             respect
             that
             she
             was
             not
             made
             first
             ,
             but
             Adam
             ,
             and
             that
             she
             
             was
             taken
             elatere
             ,
             out
             of
             his
             side
             ,
             therefore
             her
             duty
             is
             to
             submit
             and
             be
             subject
             to
             
             
             her
             husband
             ,
             and
             do
             her
             duty
             at
             all
             times
             to
             please
             him
             .
             She
             is
             also
             to
             be
             adjutrix
             ,
             
             
               a
               help
               to
               him
            
             .
             She
             is
             a
             bone
             ,
             part
             of
             a
             coupling
             or
             rafter
             in
             a
             building
             ,
             
               she
               must
               gird
            
             
             
               her
               loyns
               with
               strength
               ,
               she
               must
               not
               be
               trouble
               some
               ;
               for
               it
               were
               better
               for
               her
               husband
            
             
             
               to
               dwell
               in
               the
               wildernesse
               then
               with
               her
               ,
               if
               she
               be
               a
               contentious
               woman
               .
            
             Nor
             must
             she
             
             undo
             him
             ,
             nor
             〈◊〉
             out
             his
             goods
             .
             Not
             prove
             as
             Jobs
             wife
             ,
             curst
             ;
             but
             like
             to
             
             
             
               Abigail
               ,
               gracious
               and
               milde
            
             .
             Not
             like
             
               Michal
               Davids
            
             wife
             ,
             
               a
               〈◊〉
               or
               taunter
            
             ;
             
             but
             like
             the
             Shunamite
             ,
             
               charitable
               and
               vertuous
            
             .
             Not
             like
             
               Jezabel
               ,
               haughty
               and
               cruel
            
             ;
             
             but
             like
             the
             woman
             of
             Tekoah
             ,
             humble
             .
             Finally
             ,
             she
             must
             love
             her
             husband
             
             ardently
             ,
             serve
             him
             obediently
             ,
             bear
             and
             educate
             her
             children
             carefully
             :
             not
             oppose
             
             
             his
             government
             scornfully
             :
             So
             much
             for
             the
             cause
             or
             thing
             upon
             which
             this
             Commandment
             was
             grounded
             .
             Now
             to
             the
             Commandment
             it self
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               The
               dependance
               of
               this
               commandment
               upon
               the
               former
               .
               The
               ends
               ,
               for
               wich
               it
               was
               given
               .
               The
               object
               of
               this
               Commandment
               ,
               concupiscence
               or
               lust
               of
               the
               flesh
               .
               The
               several
               branches
               and
               degrees
               of
               the
               sin
               here
               forbidden
               .
               Diverse
               reasons
               against
               the
               sin
               of
               uncleannesse
               .
            
          
           
             Non
             Maechaberis
          
           
             THis
             Precept
             is
             as
             the
             former
             ,
             in
             words
             very
             brief
             ,
             and
             under
             the
             name
             of
             Adultery
             ,
             forbids
             all
             degrees
             of
             uncleannesse
             ,
             and
             all
             those
             acts
             that
             dispose
             thereto
             ,
             thereby
             to
             shew
             what
             reckoning
             God
             makes
             of
             lust
             ,
             and
             all
             those
             acts
             that
             tend
             to
             Adultery
             ,
             and
             of
             all
             the
             lesser
             degrees
             of
             this
             sin
             ,
             viz.
             that
             they
             are
             all
             〈◊〉
             in
             his
             sight
             ,
             as
             rash
             and
             unjust
             anger
             is
             murder
             before
             him
             ,
             as
             we
             shewed
             in
             the
             last
             .
             Now
             Adultery
             implies
             not
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             uncleannesse
             ,
             but
             injustice
             too
             ,
             and
             that
             in
             a
             high
             degree
             ,
             by
             communicating
             that
             to
             many
             which
             is
             proper
             to
             one
             ;
             
               for
               the
               husband
               hath
               not
               power
               over
               his
               own
               body
               ,
               but
               the
               wife
            
             ;
             and
             econtra
             :
             and
             therefore
             
             it
             is
             injustice
             to
             give
             that
             to
             another
             ,
             which
             is
             not
             in
             our
             power
             ,
             but
             is
             already
             given
             to
             another
             by
             marriage
             .
             Thus
             we
             see
             by
             the
             word
             here
             used
             what
             account
             God
             makes
             of
             all
             those
             vices
             ,
             which
             are
             subordinate
             to
             Adultery
             .
          
           
             The
             Commandment
             itself
             is
             expounded
             Leviticus
             20.
             10.
             in
             the
             law
             :
             and
             in
             the
             Gospel
             by
             Christ
             ,
             in
             the
             fifth
             of
             
               S.
               Matthew
            
             ,
             vers
             .
             27
             ,
             28.
             &c.
             And
             by
             the
             Apostle
             1
             Corinthians
             5.
             and
             6.
             15.
             and
             throughout
             the
             whole
             seventh
             chapter
             of
             the
             same
             Epistle
             .
          
           
             The
             order
             and
             dependance
             is
             this
             .
             The
             principal
             cause
             why
             murder
             was
             prohibited
             was
             ,
             because
             man
             is
             the
             image
             of
             God
             :
             now
             the
             image
             of
             God
             consists
             especially
             in
             purenesse
             and
             chastity
             ,
             as
             one
             of
             the
             Heathen
             Poets
             could
             tells
             us
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             God
             is
             a
             pure
             minde
             :
             and
             therefore
             fitly
             doth
             this
             Commandment
             ,
             wherein
             purity
             of
             soul
             and
             body
             is
             commanded
             ,
             follow
             〈◊〉
             that
             wherein
             the
             defacing
             of
             Gods
             image
             is
             forbidden
             .
             The
             truth
             of
             this
             may
             plainly
             be
             gathered
             by
             the
             contrary
             ;
             assoon
             as
             our
             first
             parents
             eys
             were
             opened
             ,
             they
             
               saw
               themselves
               naked
            
             ,
             being
             ashamed
             to
             see
             their
             nakednesse
             ,
             
               they
               got
               figleaves
               to
               cover
               their
               shame
               ,
            
             which
             argued
             that
             the
             purenesse
             
             of
             this
             image
             was
             lost
             ,
             and
             that
             they
             were
             ashamed
             of
             those
             irregular
             motions
             which
             began
             to
             arise
             in
             shew
             .
          
           
             
             
               The
               ends
               of
               this
               Commandment
               are
               four
               .
            
             
               1.
               
               In
               respect
               of
               God
               ,
               who
               is
               of
               purer
               eyes
               then
               to
               behold
               evil
               :
               therefore
               
               we
               must
               not
               〈◊〉
               be
               pure
               in
               heart
               ,
               if
               we
               will
               see
               him
               ,
               or
               have
               him
               to
               see
               us
               ;
               but
               
               
                 we
                 must
                 possesse
                 our
                 bodies
                 also
              
               (
               our
               vessels
               )
               
                 in
                 holinesse
                 and
                 sanctification
                 ,
                 not
                 in
                 the
              
               
               
                 lusts
                 of
                 〈◊〉
                 ,
                 as
                 the
                 Heathen
                 that
                 know
                 not
                 God.
                 
              
            
             
               2.
               
               In
               respect
               of
               the
               Church
               ,
               and
               the
               good
               of
               it
               .
               God
               by
               the
               Prophet
               saith
               ,
               that
               he
               
               took
               order
               that
               one
               man
               should
               be
               joyned
               to
               one
               woman
               ,
               why
               ?
               that
               he
               might
               have
               a
               holy
               seed
               .
               That
               the
               Church
               might
               be
               kept
               pure
               ,
               undefiled
               ,
               and
               unspotted
               ;
               for
               as
               
               the
               Apostle
               saith
               ,
               our
               bodies
               are
               the
               members
               of
               Christ
               ,
               and
               not
               our
               own
               .
               And
               therfore
               
               he
               〈◊〉
               against
               Christ
               the
               head
               ,
               and
               the
               Church
               his
               body
               ,
               
                 Who
                 takes
                 the
                 members
                 of
                 Christ
                 ,
                 and
                 makes
                 them
                 the
                 members
                 of
                 a
                 harlot
                 .
              
               
            
             
               3.
               
               For
               the
               good
               of
               the
               Common-wealth
               ;
               wedlock
               being
               
                 〈◊〉
                 parens
              
               ,
               the
               Parent
               of
               the
               Common-wealth
               ,
               the
               〈◊〉
               of
               cities
               and
               kingdoms
               .
               And
               in
               that
               respect
               it
               is
               ,
               that
               the
               Wise
               man
               in
               diverse
               places
               counselleth
               us
               to
               refrain
               from
               strange
               women
               .
               
               Abimelech
               charged
               his
               people
               upon
               pain
               of
               death
               not
               to
               touch
               Abrahams
               wife
               .
               And
               
               〈◊〉
               sentence
               upon
               his
               daughter
               in
               Law
               was
               no
               lesse
               ,
               when
               he
               heard
               that
               she
               
               had
               played
               the
               harlot
               .
               So
               in
               the
               Law
               it
               was
               no
               lesse
               then
               death
               to
               offend
               in
               this
               
               kinde
               .
               And
               God
               charged
               Moses
               to
               admonish
               the
               Israelites
               to
               refrain
               from
               this
               sin
               ,
               
               because
               
                 it
                 defiled
                 the
                 land
                 ,
                 and
                 would
                 be
                 a
                 cause
                 that
                 they
                 should
                 be
                 〈◊〉
                 out
                 of
                 it
                 .
              
               Lastly
               ,
               
               
               
                 S.
                 〈◊〉
              
               tells
               us
               ,
               that
               Sodom
               and
               Gomorrah
               ,
               and
               the
               cities
               about
               them
               ,
               for
               giving
               
               themselves
               over
               to
               fornication
               ,
               and
               going
               after
               strange
               flesh
               ,
               
                 were
                 set
                 forth
                 for
                 an
                 example
                 ,
              
               
               
                 suffering
                 the
                 vengeance
                 of
                 eternal
                 fire
                 .
              
            
             
               4.
               
               For
               the
               particular
               good
               of
               private
               persons
               ,
               and
               that
               two
               wayes
               .
            
             
               
                 
                   1.
                   
                   That
                   every
                   one
                   may
                   enjoy
                   that
                   ,
                   whereof
                   he
                   is
                   Proprietary
                   ,
                   and
                   chief
                   Lord
                   ,
                   and
                   that
                   wholly
                   to
                   himself
                   .
                   And
                   this
                   is
                   
                     occulta
                     lex
                     〈◊〉
                  
                   ,
                   the
                   secret
                   law
                   of
                   nature
                   .
                   Therefore
                   if
                   another
                   partake
                   or
                   share
                   with
                   him
                   ,
                   or
                   be
                   but
                   suspected
                   so
                   to
                   do
                   ,
                   it
                   drives
                   
                   him
                   into
                   jealousie
                   ,
                   which
                   the
                   Wise
                   man
                   calls
                   
                     the
                     rage
                     of
                     a
                     man
                  
                   ,
                   and
                   he
                   accounts
                   it
                   such
                   an
                   injury
                   ,
                   as
                   
                     cannot
                     be
                     satisfied
                     with
                     any
                     ransom
                     .
                  
                
                 
                   2.
                   
                   That
                   his
                   name
                   may
                   be
                   perpetuated
                   by
                   legitimate
                   children
                   of
                   his
                   own
                   .
                   We
                   see
                   that
                   God
                   would
                   have
                   no
                   bastard
                   enter
                   into
                   his
                   congregation
                   .
                   And
                   by
                   this
                   also
                   a
                   
                   man
                   preserves
                   the
                   chastity
                   of
                   his
                   wife
                   .
                   And
                   these
                   four
                   are
                   the
                   ends
                   .
                
              
            
          
           
             Now
             for
             the
             affection
             it self
             and
             ground
             of
             the
             Commandment
             ,
             as
             it
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             heat
             ,
             in
             the
             other
             Commandment
             ;
             so
             here
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             concupiscence
             ,
             that
             this
             dealeth
             withall
             :
             not
             that
             every
             concupiscence
             is
             evil
             ,
             for
             the
             Apostle
             tells
             us
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               an
               evil
               concupiscence
            
             ,
             to
             intimate
             ,
             that
             there
             is
             some
             Concupiscence
             or
             desire
             ,
             
             which
             is
             not
             evil
             .
             And
             in
             another
             place
             he
             willeth
             us
             ,
             
               not
               to
               have
               providence
               ,
               and
               care
               of
               the
               flesh
               ,
               to
               fulfil
               the
               lusts
               of
               it
               :
            
             implying
             that
             there
             is
             a
             lawful
             care
             of
             the
             flesh
             to
             
             be
             had
             ,
             so
             that
             the
             lusts
             of
             it
             be
             not
             fulfilled
             .
          
           
             More
             plainly
             ;
             there
             is
             in
             man
             ,
             as
             in
             all
             other
             creatures
             ,
             a
             desire
             ,
             first
             to
             preserve
             himself
             
               in
               〈◊〉
            
             ,
             and
             secondly
             ,
             
               in
               specie
            
             .
             And
             therefore
             in
             respect
             that
             these
             are
             most
             necessary
             ,
             it
             pleased
             God
             to
             〈◊〉
             a
             bait
             for
             both
             ,
             that
             men
             might
             be
             allured
             to
             them
             ;
             for
             as
             there
             is
             a
             pleasure
             in
             eating
             and
             drinking
             for
             the
             one
             ,
             so
             is
             there
             for
             the
             other
             in
             the
             act
             of
             generation
             .
             And
             there
             is
             a
             rule
             ,
             
               in
               maxime
               〈◊〉
               ,
               maxima
               〈◊〉
               as
               maxime
               allicit
            
             ;
             in
             things
             most
             necessary
             the
             greatest
             pleasure
             allureth
             most
             .
             And
             another
             ,
             
               quod
               maxime
               allicit
               ,
               maxime
               corrumpit
               ,
            
             that
             which
             allureth
             most
             ,
             corrupts
             most
             .
             And
             the
             reason
             is
             ,
             
               quia
               appetitus
               tendit
               ultra
               modum
            
             ,
             the
             appetite
             exceeds
             the
             due
             measure
             .
             For
             we
             perswade
             our selves
             ,
             that
             if
             the
             doing
             of
             it
             once
             be
             good
             ,
             the
             doing
             of
             it
             often
             will
             be
             better
             ,
             and
             so
             we
             come
             at
             last
             to
             do
             it
             too
             much
             ,
             because
             the
             appetite
             knows
             not
             what
             is
             enough
             ,
             and
             so
             it
             falleth
             into
             corrupt
             custom
             .
             For
             the
             course
             of
             our
             nature
             is
             ,
             when
             it
             avoids
             any
             evil
             ,
             it
             avoideth
             it
             so
             vehemently
             ,
             that
             sometime
             ,
             if
             there
             be
             any
             good
             with
             it
             ,
             it
             putteth
             out
             the
             good
             too
             :
             and
             if
             〈◊〉
             desire
             any
             good
             ,
             it
             desireth
             the
             evil
             too
             that
             sticketh
             to
             it
             .
             Therefore
             moderation
             and
             temperance
             is
             to
             be
             used
             ;
             for
             vertue
             stands
             
               in
               medio
            
             ,
             between
             two
             〈◊〉
             :
             yet
             temperance
             is
             
               magis
               in
               〈◊〉
            
             ,
             more
             in
             the
             want
             then
             in
             the
             excesse
             ,
             as
             〈◊〉
             is
             
               mag
               is
               in
               〈◊〉
            
             ,
             more
             in
             the
             excesse
             then
             in
             the
             want
             .
          
           
             This
             Concupiscence
             of
             the
             flesh
             ,
             as
             it
             is
             in
             us
             ,
             so
             it
             is
             in
             beasts
             ,
             and
             therefore
             it
             hath
             the
             lowest
             place
             :
             and
             is
             ,
             as
             Plato
             saith
             ,
             
               alligata
               ventri
               ,
               tyed
               to
               the
               belly
               ,
               as
               a
               man
               would
               〈◊〉
               a
               horse
               or
               an
               asse
               to
               the
               manger
               .
            
             Now
             being
             thus
             in
             the
             lowest
             place
             ,
             yet
             being
             of
             necessary
             use
             ,
             the
             rule
             is
             ,
             
               In
               maxime
               necessariis
               〈◊〉
               est
               maxime
               necessarius
               ,
            
             in
             things
             
             necessary
             ,
             order
             is
             most
             necessary
             ,
             and
             this
             order
             is
             that
             the
             lower
             desires
             should
             not
             take
             up
             a
             man
             wholly
             ;
             when
             the
             lower
             is
             most
             vehement
             ,
             the
             higher
             is
             most
             hindered
             :
             but
             the
             lower
             faculties
             are
             to
             give
             place
             to
             the
             superiour
             ,
             and
             not
             to
             take
             up
             the
             whole
             man.
             Chrysostome
             saith
             ,
             
               Dedit
               Deus
               corpus
               〈◊〉
               ,
               〈◊〉
               illud
               in
               〈◊〉
               〈◊〉
               ,
               &
               non
               dedit
               animam
               corpori
               ,
               ut
               illam
               in
               terram
               deprimeret
            
             ;
             God
             gave
             the
             body
             to
             the
             soul
             ,
             to
             lift
             it
             up
             to
             the
             〈◊〉
             of
             heaven
             and
             heavenly
             things
             ,
             and
             not
             the
             soul
             to
             the
             body
             ,
             to
             presse
             it
             down
             to
             the
             earth
             .
             Therefore
             Gods
             intent
             was
             ,
             that
             as
             we
             may
             have
             a
             lawful
             Concupiscence
             for
             the
             maintenance
             of
             our
             life
             ,
             and
             for
             propagation
             ;
             so
             we
             should
             use
             them
             no
             further
             then
             this
             necessity
             requires
             .
             And
             this
             Concupiscence
             hath
             its
             purity
             .
             Now
             that
             is
             called
             
               purum
               ,
               pure
            
             ,
             that
             hath
             
               〈◊〉
               alieni
               admixtum
            
             ,
             no
             mixture
             of
             any
             thing
             with
             it
             .
             But
             because
             in
             this
             life
             there
             will
             be
             some
             mixture
             ,
             as
             the
             Prophet
             tells
             them
             ,
             
               their
               wine
               was
               mixt
               with
               water
               :
            
             we
             must
             be
             
             careful
             that
             the
             mixture
             be
             not
             disproportionable
             ,
             as
             to
             have
             but
             a
             drop
             of
             wine
             in
             a
             vessel
             of
             water
             .
          
           
             The
             Prophet
             saith
             ,
             that
             there
             was
             a
             time
             when
             
               man
               was
               in
               honor
            
             ,
             but
             certainly
             he
             is
             
             now
             so
             degenerate
             from
             that
             he
             was
             ,
             that
             he
             hath
             
               lost
               his
               understanding
               ,
               and
               is
               become
               like
               to
               the
               beasts
               that
               perish
            
             ;
             for
             he
             serveth
             his
             lust
             ,
             riches
             ,
             and
             pleasures
             .
             For
             this
             cause
             it
             is
             ,
             that
             another
             Prophet
             saith
             of
             the
             people
             of
             his
             time
             ,
             that
             they
             were
             〈◊〉
             addicted
             to
             this
             evil
             concupiscence
             of
             the
             flesh
             ,
             that
             they
             were
             like
             
               〈◊〉
               admissariis
            
             ;
             
             
               to
               fed
               horses
               ,
               every
               one
               neighed
               after
               his
               neighbours
               wife
               .
            
             Therefore
             ,
             as
             the
             Apostle
             speaks
             of
             the
             Law
             in
             general
             ,
             so
             we
             may
             of
             this
             Commandment
             ,
             that
             it
             is
             Poedagogus
             ,
             
             
             our
             School-master
             to
             instruct
             us
             ;
             that
             
               how
               sweet
               〈◊〉
               stoln
               waters
               are
               ,
               yet
               the
               end
            
             
             
               of
               them
               is
               bitter
               and
               deadly
               .
            
             And
             that
             we
             should
             not
             use
             our
             liberty
             for
             
               an
               occasion
               to
            
             
             
               the
               flesh
            
             ,
             like
             brute
             beasts
             ;
             but
             as
             knowing
             that
             we
             were
             created
             for
             greater
             things
             :
             and
             that
             we
             should
             have
             our
             mindes
             lifted
             up
             to
             overrule
             our
             bodies
             ,
             and
             not
             use
             our
             liberty
             ,
             as
             if
             we
             had
             no
             rule
             to
             walk
             by
             .
          
           
             Having
             spoken
             of
             the
             ground
             of
             this
             commandment
             ,
             we
             come
             now
             to
             the
             fountain
             from
             whence
             this
             sin
             arises
             ,
             and
             then
             we
             shall
             speak
             of
             the
             means
             or
             occasions
             that
             draw
             us
             to
             it
             .
          
           
             1.
             
             For
             the
             first
             ,
             the
             Apostle
             reckons
             up
             the
             fruits
             of
             the
             flesh
             ,
             Gal.
             5.
             19.
             
             Adultery
             ,
             
             
               fornication
               ,
               uncle
               annesse
               ,
               〈◊〉
               ,
               &c.
            
             which
             our
             Saviour
             saith
             proceed
             
             
               from
               the
               heart
            
             ,
             where
             they
             be
             considered
             ,
             either
             as
             they
             are
             
               ipsum
               venenum
            
             ,
             the
             very
             poison
             of
             our
             nature
             ,
             which
             the
             Apostle
             calls
             
               Concupiscentia
               carnis
               ,
               the
               lust
               of
               the
            
             
             flesh
             ;
             or
             〈◊〉
             suppuratio
             ,
             an
             inward
             festering
             of
             this
             desire
             ,
             an
             inward
             
               boyling
               of
               the
            
             
             
               pot
               with
               the
               scum
               in
               it
               ,
            
             as
             the
             Prophet
             calls
             it
             .
          
           
             2.
             
             The
             means
             that
             draw
             us
             to
             this
             sin
             .
             1.
             
             The
             first
             is
             
               subactum
               solum
            
             ,
             when
             we
             make
             our selves
             meet
             and
             apt
             ground
             to
             receive
             this
             vice
             .
             The
             Physitians
             call
             it
             〈◊〉
             ,
             when
             a
             man
             is
             disposed
             by
             evil
             humours
             tending
             to
             diseases
             :
             as
             those
             that
             are
             Plethorique
             have
             their
             bodies
             still
             fed
             with
             some
             bad
             humour
             .
             Now
             this
             humour
             of
             wicked
             lust
             is
             fed
             by
             two
             means
             .
          
           
             
               1
               Pergulam
               ,
               By
               intemperance
               ,
               surcharging
               the
               stomach
               ,
               which
               is
               called
               crapula
               ,
               when
               it
               is
               with
               meat
               ,
               and
               vinolentia
               ,
               when
               it
               is
               with
               drink
               .
            
             
               2.
               
               
                 Per
                 desidiam
              
               ,
               or
               otium
               ,
               By
               idlenesse
               ,
               which
               is
               either
               in
               
                 excesse
                 of
                 sleeping
              
               ,
               or
               else
               in
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 a
                 defect
                 of
                 labour
                 and
                 exercise
                 .
              
            
             
               2.
               
               Secondly
               ,
               after
               the
               
                 subactum
                 solum
              
               ,
               there
               is
               another
               thing
               which
               is
               called
               
                 Irrigatio
                 〈◊〉
              
               ,
               the
               
                 watering
                 of
                 the
                 seed
                 in
                 the
                 ground
                 so
                 fitted
                 .
              
               It
               is
               as
               when
               a
               man
               is
               sick
               ,
               and
               will
               not
               withstanding
               give
               himself
               to
               those
               things
               which
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               evil
               for
               his
               disease
               :
               as
               when
               he
               that
               hath
               an
               ague
               will
               drink
               wine
               ,
               or
               he
               that
               is
               troubled
               with
               the
               〈◊〉
               ,
               the
               Ptisick
               will
               not
               for
               〈◊〉
               sharp
               things
               ,
               or
               he
               that
               hath
               the
               Colick
               will
               eat
               hony
               .
               Such
               a
               thing
               is
               in
               our
               Concupiscence
               .
               Solomon
               calleth
               it
               
                 illecebram
                 concupiscentia
              
               ,
               
               the
               inticement
               to
               lust
               ,
               and
               it
               bringeth
               forth
               the
               sin
               called
               
                 Lascivia
                 ,
                 wantonnesse
              
               ,
               or
               
                 immodestia
                 ,
                 immodesty
              
               .
               And
               this
               is
               either
               in
               the
               body
               ,
               or
               from
               without
               .
            
          
           
             1.
             
             In
             the
             body
             ,
             it
             is
             either
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               platting
               of
               the
               hair
            
             ,
             and
             
               fucus
               colouring
               of
               the
               face
            
             :
             or
             in
             the
             apparel
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             in
             the
             gesture
             ,
             either
             some
             common
             gate
             used
             generally
             ,
             or
             a
             certain
             kinde
             of
             particular
             gate
             ,
             or
             gesture
             ,
             which
             by
             a
             peculiar
             name
             is
             called
             Dancing
             .
          
           
             2.
             
             From
             without
             ,
             our
             lust
             is
             watered
             ,
             either
             by
             corrupt
             company
             ,
             or
             by
             reading
             lascivious
             books
             ,
             or
             by
             beholding
             lascivious
             pictures
             ,
             as
             〈◊〉
             in
             Terence
             ,
             or
             such
             playes
             and
             spectacles
             as
             contain
             matter
             of
             unchast
             love
             ,
             and
             are
             apt
             to
             breed
             this
             
             sin
             in
             us
             ,
             or
             by
             giving
             ear
             to
             wanton
             tales
             ,
             or
             histories
             ,
             or
             songs
             ,
             that
             nourish
             the
             humour
             of
             lust
             .
             And
             thus
             for
             the
             means
             .
          
           
             3.
             
             For
             the
             signes
             we
             will
             use
             no
             other
             then
             them
             we
             had
             before
             .
             The
             jaundise
             of
             it
             is
             in
             the
             eyes
             too
             ,
             and
             it
             hath
             its
             foam
             
               in
               sermone
               〈◊〉
               ,
               in
               filthy
               language
               .
            
             And
             not
             onely
             that
             ,
             but
             in
             frequenting
             such
             places
             ,
             using
             such
             actions
             ,
             and
             at
             such
             times
             ,
             as
             may
             justly
             be
             suspected
             .
          
           
             Now
             for
             the
             outward
             act
             it self
             ,
             we
             have
             first
             ,
             the
             dispositions
             to
             this
             sin
             ,
             such
             as
             in
             Physick
             ,
             are
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             grudgings
             before
             an
             Ague
             ,
             such
             as
             were
             in
             the
             
             other
             Commandment
             ,
             quarrelling
             and
             battery
             before
             murther
             .
             Such
             are
             these
             here
             ,
             like
             to
             the
             signes
             of
             the
             leprosie
             before
             it
             break
             forth
             .
             Of
             this
             kinde
             are
             ,
             1.
             
             Incasta
             
             
               oscula
               ,
               unchast
               kisses
            
             .
             2.
             
             
               Wanton
               imbracing
            
             the
             bosom
             of
             a
             stranger
             .
             3.
             
             Going
             about
             
             or
             endeavouring
             to
             procure
             the
             act
             ,
             whether
             it
             be
             by
             waiting
             at
             the
             door
             for
             an
             
             opportunity
             ,
             or
             by
             〈◊〉
             ,
             or
             inchantments
             ,
             or
             any
             other
             means
             .
          
           
             The
             act
             it self
             one
             may
             be
             guilty
             of
             two
             wayes
             ,
             as
             
               S.
               Augustine
            
             saith
             ,
             1.
             
             Either
             
               〈◊〉
               〈◊〉
            
             ,
             by
             ones
             own
             motion
             and
             inclination
             :
             or
             2.
             
               〈◊〉
               〈◊〉
            
             ,
             by
             the
             perswasion
             of
             another
             ,
             and
             they
             both
             come
             to
             one
             and
             the
             same
             .
          
           
             Again
             it
             is
             practised
             ,
             either
             with
             a
             mans
             own
             self
             ,
             
               corpus
               〈◊〉
               secum
            
             ,
             which
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             〈◊〉
             or
             〈◊〉
             ;
             or
             with
             another
             :
             and
             if
             with
             another
             ,
             it
             is
             that
             which
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               abomination
               not
               to
               be
               named
               ,
            
             with
             beast
             or
             mankinde
             .
             And
             with
             mankinde
             ,
             it
             is
             either
             willingly
             ,
             or
             unwillingly
             .
             The
             party
             patient
             not
             consenting
             ,
             it
             is
             called
             
               〈◊〉
               ,
               a
               rape
            
             ,
             which
             may
             be
             with
             either
             sex
             ,
             for
             there
             may
             be
             a
             rape
             in
             both
             :
             or
             else
             agreeing
             ;
             and
             this
             either
             with
             male
             or
             female
             :
             with
             male
             ,
             such
             an
             one
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               〈◊〉
               that
               defiles
               himself
               with
               mankinde
               .
            
             1
             Cor.
             6.
             9.
             1
             
             Tim.
             1.
             10.
             and
             this
             sin
             is
             commonly
             called
             Sodomy
             ,
             or
             the
             sin
             of
             Sodom
             .
             With
             female
             ,
             either
             with
             one
             or
             more
             :
             with
             more
             ,
             if
             there
             be
             a
             pretence
             of
             Mariage
             ,
             it
             is
             Polygamie
             ;
             if
             without
             any
             pretence
             thereof
             ,
             it
             is
             
               〈◊〉
               ,
               whoredome
            
             .
             If
             with
             one
             ,
             it
             is
             either
             in
             wedlock
             ,
             and
             then
             it
             called
             
               〈◊〉
               ,
               excesse
               of
               lust
            
             .
             For
             there
             is
             a
             fault
             even
             in
             Matrimony
             ,
             as
             
               S.
               Ambrose
            
             saith
             ,
             
               〈◊〉
               amator
               〈◊〉
               proprie
               est
               adulter
               ,
            
             a
             man
             may
             commit
             adultery
             with
             his
             own
             wife
             ;
             or
             it
             is
             out
             of
             Matrimony
             ,
             either
             with
             a
             party
             allyed
             ,
             which
             is
             incest
             ;
             or
             with
             a
             stranger
             ,
             not
             allied
             ;
             and
             then
             we
             consider
             her
             ,
             either
             as
             〈◊〉
             ,
             married
             to
             another
             ,
             or
             as
             
               〈◊〉
               ,
               free
            
             ;
             if
             married
             ,
             or
             
               〈◊〉
               ,
               betrothed
            
             (
             for
             all
             is
             one
             )
             then
             it
             is
             Adultery
             .
             And
             this
             is
          
           
             
               1.
               
               When
               both
               are
               married
               ,
               which
               is
               worst
               of
               all
               .
            
             
               2.
               
               When
               the
               woman
               onely
               is
               married
               ,
               and
               the
               man
               single
               .
            
             
               3.
               
               When
               the
               man
               onely
               is
               married
               ,
               and
               the
               woman
               single
               .
               The
               second
               is
               a
               greater
               evil
               then
               the
               third
               ,
               because
               in
               it
               there
               is
               ,
               
                 corruptio
                 prolis
              
               ,
               an
               adulterating
               of
               the
               〈◊〉
               begotten
               .
            
          
           
             If
             one
             be
             free
             and
             unmarried
             ,
             either
             he
             retains
             one
             peculiar
             to
             himself
             ,
             and
             then
             she
             is
             not
             a
             
               common
               〈◊〉
            
             ,
             but
             a
             〈◊〉
             ;
             or
             else
             there
             is
             not
             this
             continual
             keeping
             ;
             and
             then
             if
             she
             be
             not
             common
             ,
             it
             is
             ,
             
               stuprum
               ,
               〈◊〉
            
             ,
             whether
             she
             be
             a
             virgin
             or
             a
             widow
             ,
             especially
             if
             she
             be
             a
             virgin
             ;
             if
             she
             be
             common
             ,
             it
             is
             fornication
             properly
             ,
             though
             that
             name
             be
             given
             to
             all
             .
          
           
             Besides
             these
             ,
             the
             act
             is
             either
             once
             committed
             or
             often
             iterated
             ;
             and
             then
             for
             distinction
             sake
             ,
             we
             may
             call
             it
             
               luxuriam
               ,
               lechery
            
             in
             the
             habit
             ;
             and
             the
             party
             a
             〈◊〉
             ,
             when
             he
             sets
             himself
             after
             it
             :
             or
             that
             (
             which
             is
             beyond
             this
             )
             as
             there
             was
             
             
               〈◊〉
               〈◊〉
            
             ,
             so
             there
             〈◊〉
             
               〈◊〉
               〈◊〉
            
             ,
             the
             cry
             of
             adultery
             ,
             when
             they
             dare
             impudently
             defend
             it
             .
             Last
             of
             all
             ,
             there
             is
             〈◊〉
             ,
             and
             that
             is
             either
             private
             ,
             of
             a
             particular
             person
             for
             his
             daughter
             or
             〈◊〉
             ,
             or
             any
             of
             his
             kinred
             ,
             which
             is
             called
             Prostitution
             :
             or
             else
             publick
             ,
             of
             a
             〈◊〉
             ,
             in
             permitting
             and
             tolerating
             stews
             ,
             as
             at
             Rome
             ,
             and
             other
             places
             .
             These
             are
             the
             〈◊〉
             branches
             of
             the
             sin
             prohibited
             in
             this
             Commandment
             .
          
           
             Before
             we
             proceed
             in
             the
             handling
             of
             these
             〈◊〉
             ,
             let
             us
             take
             a
             view
             of
             some
             reasons
             against
             this
             sin
             of
             〈◊〉
             ,
             why
             it
             ought
             to
             be
             odious
             to
             man
             ,
             as
             it
             is
             to
             God.
             
          
           
             1.
             
             It
             is
             of
             all
             sins
             the
             most
             brutish
             ,
             and
             makes
             a
             man
             come
             nearest
             to
             the
             condition
             of
             beasts
             ,
             making
             him
             to
             lose
             the
             nobility
             and
             excellency
             of
             his
             nature
             .
             And
             therefore
             it
             is
             that
             the
             Prophet
             compares
             Adulterers
             to
             
               〈◊〉
               〈◊〉
               horses
               ,
               〈◊〉
            
             
             〈◊〉
             ;
             and
             to
             
               exen
               going
               to
               the
               slaughter
            
             .
             God
             himself
             saith
             ,
             
               〈◊〉
               shalt
               not
               bring
            
             
             
             
               the
               hire
               of
               a
               〈◊〉
               ,
               or
               the
               price
               of
               a
               dog
               into
               the
               house
               of
               the
               Lord.
            
             The
             learned
             observe
             
             upon
             this
             place
             that
             a
             whore
             is
             compared
             to
             a
             bitch
             ,
             that
             hath
             many
             〈◊〉
             following
             after
             her
             .
          
           
             2.
             
             The
             second
             hath
             a
             dependance
             upon
             the
             first
             ,
             yet
             it
             hath
             a
             peculiar
             consideration
             .
             
             There
             is
             no
             sin
             whereby
             the
             light
             of
             mans
             reason
             is
             so
             much
             extinguished
             ,
             
             nor
             put
             so
             much
             besides
             the
             preheminence
             it
             hath
             over
             the
             affections
             or
             the
             〈◊〉
             .
             The
             Prophet
             saith
             ,
             that
             it
             doth
             
               auferre
               〈◊〉
            
             ,
             take
             away
             the
             heart
             ;
             for
             〈◊〉
             ,
             it
             swallows
             up
             the
             reason
             and
             understanding
             :
             and
             by
             this
             (
             as
             the
             Apostle
             speaks
             of
             the
             heathen
             ,
             that
             committed
             all
             〈◊〉
             with
             greedines
             .
             )
             their
             understandings
             were
             darkened
             ,
             and
             their
             hearts
             blinded
             .
             It
             is
             one
             of
             the
             Epithets
             they
             give
             to
             〈◊〉
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             because
             it
             steales
             away
             the
             understanding
             .
             We
             have
             experience
             of
             it
             in
             Solomon
             ;
             we
             see
             what
             fottishnes
             he
             grew
             into
             after
             this
             sinne
             had
             taken
             hold
             of
             him
             ,
             even
             to
             fall
             down
             to
             every
             block
             and
             stock
             .
             〈◊〉
             by
             this
             fell
             into
             murder
             ,
             and
             to
             cover
             one
             sinne
             with
             another
             .
             And
             it
             is
             just
             it
             should
             be
             so
             ,
             for
             the
             light
             of
             our
             Actions
             coming
             〈◊〉
             God
             ,
             and
             our
             annoynting
             coming
             
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             〈◊〉
             faith
             ,
             from
             Gods
             annoynting
             ,
             he
             will
             not
             commit
             this
             oyntment
             to
             such
             a
             stinking
             box
             .
             They
             are
             like
             swine
             that
             trample
             this
             
             pearle
             of
             understanding
             under
             feet
             .
          
           
             3.
             
             The
             third
             is
             〈◊〉
             .
             Of
             all
             sinnes
             this
             is
             most
             inexcusable
             ;
             because
             other
             sins
             may
             have
             some
             colour
             or
             excuse
             ,
             but
             this
             hath
             none
             ,
             because
             God
             having
             ordained
             a
             remedy
             for
             this
             ,
             which
             is
             marriage
             ,
             he
             that
             will
             not
             use
             that
             remedy
             is
             
             without
             excuse
             .
          
           
             4.
             
             The
             fourth
             is
             ,
             that
             whereas
             God
             hath
             been
             pleased
             ,
             to
             make
             marriage
             a
             holy
             institution
             ,
             and
             a
             holy
             resemblance
             of
             the
             union
             betwixt
             Christ
             and
             his
             Church
             ,
             it
             is
             a
             manifest
             contempt
             of
             the
             ordinance
             of
             God
             ;
             and
             not
             onely
             that
             ,
             
             but
             whereas
             God
             hath
             added
             this
             〈◊〉
             to
             marriage
             ;
             that
             thereby
             mankinde
             should
             be
             encreased
             ;
             on
             the
             contrary
             by
             this
             meanes
             they
             bring
             the
             curse
             of
             barrennes
             threatened
             against
             whoredome
             :
             they
             shall
             commit
             whoredome
             (
             saith
             the
             Prophet
             )
             but
             not
             encrease
             .
             So
             that
             they
             go
             about
             (
             as
             much
             as
             in
             them
             lieth
             )
             to
             
             destroy
             the
             race
             of
             mankinde
             :
             and
             therefore
             〈◊〉
             calleth
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               in
               genus
               〈◊〉
               ,
            
             sacrilegious
             breakers
             of
             wedlock
             ,
             and
             trespassers
             against
             mankinde
             ;
             for
             not
             onely
             the
             world
             〈◊〉
             the
             worse
             for
             these
             courses
             which
             would
             soon
             bring
             it
             〈◊〉
             an
             end
             ;
             but
             also
             it
             takes
             away
             the
             resemblance
             between
             Christ
             and
             his
             Church
             in
             holy
             mariage
             .
          
           
             5.
             
             It
             is
             against
             a
             mans
             own
             body
             .
             For
             as
             Saint
             Paul
             argueth
             ,
             
               every
               sinne
               which
               a
               man
               〈◊〉
               ,
               〈◊〉
               without
               the
               body
               ;
               but
               he
               that
               committs
               fornication
               ,
               〈◊〉
               against
               his
               own
               body
            
             ;
             and
             that
             both
             by
             defiling
             it
             ,
             so
             that
             as
             Saint
             〈◊〉
             saith
             ,
             the
             garments
             are
             spotted
             by
             the
             flesh
             ,
             as
             also
             by
             weakning
             and
             decaying
             it
             :
             for
             as
             the
             Physitians
             say
             ,
             the
             〈◊〉
             of
             the
             
               〈◊〉
               humor
            
             ,
             the
             generative
             〈◊〉
             is
             a
             
             special
             cause
             of
             preserving
             the
             life
             of
             a
             man
             :
             and
             there
             is
             nothing
             brings
             greater
             debility
             to
             the
             
               〈◊〉
               〈◊〉
            
             ,
             whereby
             the
             
               〈◊〉
               〈◊〉
            
             ,
             the
             radical
             moysture
             ,
             is
             consumed
             ,
             and
             the
             life
             shortned
             ,
             then
             this
             sinne
             :
             besides
             that
             ,
             it
             brings
             rottennes
             to
             the
             bones
             ,
             and
             breeds
             many
             〈◊〉
             diseases
             ,
             as
             daily
             experience
             shewes
             ,
             like
             that
             water
             of
             jelousy
             under
             the
             law
             ,
             or
             cursed
             water
             ,
             
             which
             if
             〈◊〉
             woman
             had
             defiled
             her
             husbands
             bed
             ,
             caused
             her
             belly
             to
             swell
             ,
             and
             her
             thigh
             to
             rot
             .
          
           
             6.
             
             And
             it
             is
             not
             onely
             against
             a
             mans
             own
             body
             ,
             but
             against
             others
             also
             :
             for
             it
             hath
             this
             peculiar
             to
             it
             ,
             that
             whereas
             in
             other
             sinnes
             a
             man
             may
             
               〈◊〉
               solus
            
             ,
             perish
             alone
             ,
             in
             this
             he
             must
             have
             one
             to
             perish
             with
             him
             for
             company
             .
             There
             is
             
               duplex
               〈◊〉
            
             ,
             a
             double
             murther
             committed
             by
             this
             one
             finne
             .
          
           
             7.
             
             It
             is
             injurious
             to
             Christ
             two
             wayes
             .
             1.
             
             He
             hath
             bought
             us
             ,
             and
             paid
             a
             price
             
             for
             us
             .
             Now
             if
             we
             shall
             alienate
             that
             which
             is
             not
             our
             own
             ,
             we
             do
             as
             if
             we
             should
             
             pull
             down
             another
             mans
             house
             ,
             nay
             ,
             〈◊〉
             Regis
             (
             as
             〈◊〉
             )
             the
             Kings
             Palace
             ,
             to
             which
             we
             have
             no
             right
             .
             2.
             
             And
             not
             onely
             so
             ,
             but
             being
             Christians
             ,
             and
             Christ
             our
             head
             ,
             and
             we
             the
             members
             ,
             if
             we
             unite
             our selves
             to
             a
             harlot
             ,
             do
             we
             not
             
               〈◊〉
               in
               〈◊〉
               est
            
             ,
             as
             much
             as
             we
             can
             ,
             bring
             Christ
             to
             be
             the
             head
             of
             a
             〈◊〉
             ?
          
           
             8.
             
             Lastly
             ,
             if
             all
             these
             will
             not
             move
             us
             ,
             then
             let
             us
             consider
             the
             punishment
             of
             it
             .
             Shall
             I
             not
             visit
             (
             saith
             God
             by
             the
             prophet
             )
             for
             these
             things
             ?
             yes
             surely
             he
             will
             〈◊〉
             
             and
             punish
             ,
             and
             that
             many
             〈◊〉
             .
          
           
             
             
               1.
               
               It
               is
               a
               punishment
               it self
               ,
               for
               as
               Solomon
               saith
               ,
               
                 those
                 whom
                 God
                 hates
                 shall
                 fall
              
               
               
                 into
                 this
                 sinne
              
               ;
               such
               as
               he
               hath
               ordained
               for
               punishment
               ,
               shall
               be
               punished
               with
               this
               sinne
               .
            
             
               2.
               
               It
               is
               
                 maxime
                 probrosum
                 peccatum
              
               ,
               a
               sin
               that
               makes
               a
               man
               most
               infamous
               ,
               it
               brings
               
               a
               reproach
               never
               to
               be
               wiped
               off
               .
            
             
               3.
               
               It
               brings
               a
               man
               to
               beggery
               ;
               for
               by
               a
               whorish
               woman
               a
               man
               is
               brought
               to
               a
               morsel
               of
               bread
               :
               yea
               the
               adulteresse
               will
               hunt
               for
               the
               precious
               life
               ,
               and
               Job
               saith
               ,
               
               it
               is
               a
               fire
               ,
               that
               will
               consume
               to
               destruction
               ,
               and
               will
               root
               out
               all
               a
               mans
               increase
               .
               
            
             
               4.
               
               Beyond
               all
               these
               ,
               whereas
               every
               punishment
               should
               exceed
               ,
               that
               whereof
               it
               is
               a
               punishment
               ,
               the
               Apostle
               tells
               us
               ,
               that
               those
               uncleane
               lusts
               ,
               which
               the
               heathens
               where
               given
               up
               to
               ,
               were
               punishments
               for
               their
               Idolatry
               ;
               〈◊〉
               that
               this
               sinn
               seems
               
               to
               exceed
               in
               some
               case
               ,
               that
               of
               Idolatry
               .
               And
               therefore
               the
               same
               Apostle
               saith
               ,
               that
               if
               a
               woman
               be
               married
               to
               an
               Idolater
               or
               unbeleever
               ,
               and
               will
               dwell
               with
               him
               ,
               
               she
               may
               ;
               but
               he
               saith
               not
               so
               for
               an
               adulterer
               :
               Idolatry
               doth
               not
               so
               neerly
               dissolve
               
               the
               bond
               of
               marriage
               ,
               as
               adultery
               .
               And
               ,
               again
               the
               children
               of
               an
               Idolater
               or
               unbeleever
               (
               if
               the
               one
               party
               be
               a
               beleever
               )
               are
               holy
               ,
               and
               are
               received
               into
               the
               covenant
               ,
               as
               members
               of
               the
               Church
               ,
               but
               the
               seed
               of
               Adulterers
               is
               prophane
               ;
               a
               bastard
               must
               not
               enter
               into
               the
               congregation
               ,
               not
               to
               the
               
               tenth
               generation
               .
            
          
           
             By
             these
             reasons
             well
             weighed
             ,
             we
             may
             in
             part
             conceive
             ,
             what
             account
             God
             makes
             of
             this
             sinne
             .
             We
             come
             now
             to
             the
             particular
             branches
             referring
             to
             this
             sin
             already
             mentioned
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               Of
               the
               degrees
               of
               this
               sinne
               .
               1.
               
               The
               first
               motions
               ,
               or
               
                 cogitationes
                 ascendentes
              
               .
               2.
               
               Suppuratio
               ,
               the
               festering
               of
               it
               inwardly
               .
               3.
               
                 subactum
                 solum
              
               ,
               the
               fitting
               of
               the
               soyle
               ,
               which
               is
               .
               1.
               
               By
               excesse
               .
               2.
               
               By
               Idlenes
               .
               Exc
               esse
               is
               .
               1.
               by
               gluttony
               .
               the
               effects
               of
               it
               .
               Opposite
               to
               which
               is
               the
               vertue
               of
               temperance
               ,
               which
               consists
               in
               modo
               ,
               in
               measure
               ,
               which
               respects
               .
               1.
               
               The
               necessity
               ,
               of
               life
               .
               2.
               
               Of
               our
               calling
               .
               3.
               
               Of
               pleasure
               and
               delight
               ,
               wherein
               are
               .
               5.
               
               Rules
               .
               1.
               
               For
               the
               substance
               of
               our
               meat
               .
               2.
               
               For
               the
               quantity
               .
               3.
               
               For
               the
               quality
               .
               4.
               
               Not
               to
               eate
               too
               greedily
               .
               5.
               
               Not
               too
               often
               .
               2.
               
               Of
               excesse
               in
               drinking
               ,
               in
               what
               cases
               wine
               is
               allowed
               .
            
          
           
             ANd
             first
             for
             the
             inward
             cause
             ,
             the
             malignant
             vapours
             arising
             in
             the
             heart
             which
             we
             called
             the
             poyson
             of
             our
             nature
             ,
             that
             inbred
             concupiscence
             ,
             and
             those
             first
             motions
             ,
             and
             the
             
               〈◊〉
               ascendentes
            
             ,
             we
             shall
             forbeare
             to
             speak
             of
             them
             ,
             till
             we
             come
             to
             the
             tenth
             commandment
             :
             and
             here
             we
             will
             speak
             in
             the
             
             second
             place
             of
             that
             which
             we
             call
             suppuratio
             ,
             or
             the
             festering
             of
             it
             ,
             which
             the
             Apostle
             
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             burne
             ;
             and
             the
             Prophet
             illustrateth
             by
             a
             similitude
             ;
             As
             an
             oven
             
             heated
             by
             a
             Baker
             ,
             so
             is
             an
             Adulterer
             :
             though
             we
             see
             no
             sparks
             without
             ,
             yet
             there
             's
             a
             great
             heate
             within
             .
             Solomon
             saith
             of
             him
             ,
             
               cor
               ejus
               loquitur
               perversa
               ,
               his
               heart
               uttereth
               perverse
               things
               ,
            
             though
             outwardly
             he
             saith
             nothing
             .
             Saint
             Augustine
             saith
             ,
             
               Ego
               domine
               〈◊〉
               〈◊〉
               ,
               cum
               cogitationes
               meaenon
               〈◊〉
               ,
            
             Lord
             ,
             I
             oftentimes
             hold
             my
             peace
             ,
             when
             my
             thoughts
             within
             me
             are
             not
             silent
             .
             And
             so
             when
             the
             oven
             waxeth
             hotter
             and
             hotter
             ,
             then
             cometh
             consensus
             consent
             :
             and
             then
             he
             saith
             ,
             
               O
               vtinam
            
             a
             desire
             followeth
             ,
             and
             〈◊〉
             
               qui
               facturus
               est
               jam
               secit
            
             ,
             he
             that
             goeth
             about
             a
             wicked
             action
             ,
             hath
             already
             acted
             it
             in
             his
             heart
             .
             Therefore
             we
             are
             to
             strive
             against
             this
             Cardiacal
             passion
             .
          
           
             In
             the
             next
             place
             come
             we
             to
             the
             
               solum
               subactum
            
             ,
             the
             soyle
             fitted
             for
             this
             sin
             .
             And
             this
             (
             as
             we
             shewed
             before
             )
             is
             done
             by
             gluttony
             and
             idlenes
             .
             Gluttony
             we
             said
             was
             in
             meat
             or
             drink
             .
             In
             meat
             ,
             it
             was
             〈◊〉
             too
             much
             feeding
             ;
             
               gula
               vestibulum
               luxuriae
            
             ,
             the
             throate
             is
             the
             porch
             wherby
             lechery
             enters
             .
             And
             that
             by
             reason
             that
             the
             faculties
             〈◊〉
             the
             body
             are
             sod
             sposed
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             〈◊〉
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             nutritive
             faculty
             is
             the
             shop
             of
             the
             generative
             ;
             and
             that
             being
             well
             looked
             to
             ,
             there
             's
             hope
             ,
             that
             the
             other
             may
             be
             better
             dealt
             withal
             .
             The
             Apostle
             tells
             us
             ,
             that
             one
             of
             the
             
             ftruits
             of
             the
             flesh
             ,
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             uncleannes
             ,
             to
             which
             he
             adds
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             banketting
             or
             revelling
             ,
             as
             a
             cause
             of
             it
             .
             Fulnes
             of
             bread
             was
             one
             of
             〈◊〉
             sin
             of
             Sodom
             .
             Vpon
             which
             place
             
             Jerome
             saith
             ,
             
               venter
               bene
               pastus
               cito
               disponitur
               ad
               libidinem
               ,
            
             a
             belly
             well
             fed
             is
             soon
             disposed
             to
             lust
             .
             And
             again
             ,
             
               nunquam
               ego
               edacem
               〈◊〉
               castum
               putabam
               ,
            
             I
             never
             accounted
             a
             great
             eater
             chast
             ;
             
               pro
               qualitate
               ciborum
               est
               ordo
               memborum
            
             ;
             according
             to
             the
             quality
             of
             the
             meate
             is
             the
             disposition
             of
             the
             members
             ,
             a
             well
             fed
             belly
             will
             quickly
             wax
             wanton
             .
          
           
             This
             excesse
             is
             injurious
             to
             God
             in
             destroying
             his
             creatures
             ,
             whereas
             Christ
             appointed
             
             the
             fragments
             to
             be
             gathered
             up
             ,
             that
             nothing
             might
             be
             wasted
             .
             It
             was
             
             the
             Prodigals
             fault
             ,
             
               fruges
               consumere
               male
            
             ,
             to
             wast
             Gods
             creatures
             in
             vaine
             .
             〈◊〉
             ,
             Solomon
             saith
             ,
             it
             will
             bring
             a
             man
             to
             poverty
             .
             Therefore
             it
             is
             the
             counsel
             of
             the
             son
             
             of
             〈◊〉
             ,
             become
             not
             a
             begger
             ,
             by
             banquetting
             upon
             borrowing
             .
             The
             heathen
             man
             could
             say
             ,
             
               〈◊〉
               patrimoniorum
               exitium
               culina
            
             ,
             to
             spend
             a
             mans
             patrimony
             in
             the
             kitchen
             ,
             is
             the
             basest
             thing
             that
             can
             be
             .
             This
             is
             it
             that
             makes
             graves
             of
             lust
             ,
             when
             by
             surfetting
             men
             hasten
             death
             ,
             as
             those
             Israelites
             that
             longed
             for
             quailes
             ,
             and
             were
             smitten
             while
             the
             flesh
             was
             between
             their
             teeth
             ;
             whereupon
             ,
             the
             
             place
             where
             they
             were
             buried
             ,
             was
             called
             Kibroth-Hattaavah
             ,
             that
             is
             ,
             graves
             of
             lust
             .
          
           
             And
             indeed
             it
             is
             
               gentile
               vitium
            
             ,
             our
             national
             sinne
             ;
             there
             are
             too
             many
             graves
             of
             lust
             in
             this
             kingdom
             .
             When
             we
             are
             sick
             ,
             we
             call
             for
             sanitatem
             health
             ,
             and
             having
             it
             ,
             we
             become
             soon
             afterwards
             by
             〈◊〉
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             betrayers
             of
             our
             health
             by
             surfetting
             .
          
           
             Besides
             the
             ill
             effects
             it
             works
             in
             the
             body
             ,
             it
             doth
             much
             hurt
             to
             the
             soul
             too
             ;
             for
             it
             maketh
             all
             sermons
             ,
             and
             other
             exercises
             of
             Godlines
             unfruitful
             ,
             choaking
             the
             good
             seed
             like
             the
             thorns
             .
             
               Nolte
               gravari
            
             ,
             saith
             our
             Saviour
             to
             his
             disciples
             ,
             
             because
             the
             heart
             thereby
             becometh
             so
             heavie
             ,
             and
             the
             brain
             is
             so
             unapt
             ,
             
             by
             reason
             of
             the
             fumes
             that
             ascende
             from
             the
             stomack
             ,
             that
             a
             man
             is
             fit
             for
             nothing
             but
             sleep
             :
             Saint
             Gregory
             saith
             ,
             that
             perhaps
             he
             may
             be
             fit
             
               adineptam
               laetitiam
               ,
               sed
               ad
               〈◊〉
               praeterea
               ,
            
             for
             scurrilous
             and
             unsavory
             mirth
             ,
             and
             nothing
             els
             .
             And
             in
             another
             place
             ,
             
               cum
               venter
               se
               in
               ingluvie
               extendit
               ,
               membra
               in
               luxuriam
               erigit
               ,
            
             
             when
             the
             belly
             is
             oppressed
             with
             gormandizing
             ,
             the
             members
             are
             prone
             to
             lewdnes
             .
          
           
             Besides
             this
             ,
             there
             is
             first
             ,
             
               hebetudo
               mentu
            
             dulnes
             of
             the
             minde
             ;
             and
             then
             follows
             
             
               durities
               cordis
            
             ,
             hardnes
             of
             the
             heart
             ;
             when
             men
             drink
             wine
             in
             bowles
             ,
             they
             are
             not
             grieved
             at
             the
             afflictions
             of
             Joseph
             ,
             there
             's
             no
             sympathy
             between
             them
             and
             those
             that
             want
             .
          
           
             Besides
             ,
             as
             Moses
             said
             it
             was
             with
             
               Jeshurun
               ,
               〈◊〉
               recalcitravit
            
             ,
             being
             made
             fat
             he
             began
             to
             kick
             ;
             so
             it
             will
             be
             with
             the
             body
             ,
             which
             will
             be
             like
             Solomons
             servant
             
             that
             's
             brought
             up
             wantonly
             ,
             bring
             up
             a
             servant
             wantonly
             ,
             he
             will
             prove
             stubborne
             and
             proud
             ,
             feed
             him
             deliciously
             ,
             and
             he
             will
             be
             check
             mate
             with
             you
             ,
             
               〈◊〉
               〈◊〉
            
             
             a
             〈◊〉
             not
             broken
             ,
             and
             a
             childe
             left
             to
             himself
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             become
             stubborn
             and
             rebellious
             ;
             so
             doth
             the
             flesh
             .
             These
             
               desideria
               carnis
            
             ,
             desires
             of
             the
             flesh
             militant
             
             
               adversus
               animam
            
             ,
             fight
             against
             the
             soul
             ;
             and
             what
             folly
             is
             it
             to
             strengthen
             our
             enemy
          
           
             To
             avoyd
             these
             inordinate
             lusts
             ,
             we
             are
             to
             follow
             Saint
             Pauls
             example
             ,
             
               castigare
               corpus
            
             ,
             to
             keep
             our
             body
             under
             :
             and
             one
             way
             to
             chasten
             it
             is
             
               castigatio
               per
            
             
             damnum
             ,
             by
             hindering
             it
             from
             some
             thinge
             it
             desires
             ;
             as
             
               〈◊〉
               jumentorum
            
             ,
             to
             keep
             under
             labouring
             beasts
             ,
             as
             when
             we
             would
             take
             down
             a
             pampered
             horse
             ,
             the
             way
             is
             ,
             to
             abate
             him
             of
             his
             provender
             .
             This
             in
             effect
             is
             temperance
             ,
             which
             the
             Philosopher
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               promum
               virtutum
            
             ,
             the
             butler
             of
             all
             vertues
             .
             Nature
             cries
             out
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             it
             is
             the
             voyce
             of
             the
             flesh
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             let
             me
             not
             be
             hungry
             ,
             let
             me
             not
             be
             thirsty
             ,
             let
             me
             not
             be
             cold
             .
             〈◊〉
             when
             he
             was
             an
             hungry
             ,
             desired
             Jacobs
             pottage
             
               lentis
               edulium
            
             ,
             pottage
             of
             lentiles
             ,
             it
             seemed
             savory
             to
             him
             :
             and
             the
             Philosopher
             saith
             ,
             
               〈◊〉
               non
               〈◊〉
               aurea
               pocula
            
             ,
             thirst
             cares
             not
             for
             drinking
             in
             gold
             :
             but
             under
             the
             colour
             of
             supplying
             nature
             ,
             it
             commonly
             falls
             out
             that
             
               nulli
               defiderio
               resistimus
            
             ,
             we
             give
             way
             to
             every
             thing
             we
             desire
             ,
             and
             therefore
             we
             grow
             wanton
             ,
             when
             we
             will
             not
             have
             it
             in
             this
             dish
             ,
             or
             not
             have
             it
             unlesse
             thus
             drest
             ,
             and
             then
             
               venter
               est
               molestus
               cliens
            
             ,
             the
             belly
             is
             a
             troublesome
             client
             ;
             whereas
             of
             this
             temper
             ought
             we
             to
             be
             ,
             that
             having
             food
             and
             rayment
             ,
             we
             should
             be
             
             therewith
             content
             :
             and
             this
             is
             the
             right
             temperance
             .
          
           
           
             We
             know
             that
             we
             are
             debtors
             to
             the
             flesh
             ,
             
               but
               not
               to
               live
               after
               the
               flesh
               ,
            
             and
             that
             
             God
             made
             the
             belly
             for
             meats
             ,
             but
             yet
             we
             must
             not
             say
             with
             them
             ,
             
               let
               us
               eat
               and
            
             
             
               drink
               ,
               for
               to
               morrow
               we
               shall
               die
               :
            
             nor
             live
             in
             pleasure
             ,
             and
             nourish
             our
             hearts
             ,
             
             as
             in
             a
             day
             of
             slaughter
             ,
             as
             Saint
             James
             speaks
             :
             nor
             make
             such
             provision
             for
             
             the
             flesh
             ,
             as
             to
             fulfil
             the
             lusts
             thereof
             .
             This
             is
             far
             from
             the
             rule
             of
             Temperance
             .
             
          
           
             Now
             temperance
             consists
             in
             modo
             ,
             in
             measure
             ,
             and
             that
             modus
             is
             
               in
               medio
            
             ,
             measure
             is
             in
             the
             meane
             or
             middle
             ,
             which
             is
             known
             by
             
               per
               regulam
            
             ,
             by
             rule
             .
             And
             the
             rule
             of
             temperance
             is
             three
             fold
             .
          
           
             
               1.
               
               The
               first
               is
               
                 〈◊〉
                 vitae
              
               ,
               the
               necessity
               of
               our
               life
               ,
               and
               our
               life
               necessarily
               requires
               but
               convenient
               food
               and
               rayment
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               saith
               the
               Apostle
               ,
               having
               food
               and
               rayment
               ,
               let
               us
               be
               therwith
               content
               .
               
            
             
               2.
               
               The
               second
               is
               
                 necessitas
                 officii
              
               ,
               the
               necessity
               of
               our
               calling
               .
               The
               Apostle
               tells
               
               us
               ,
               that
               he
               which
               is
               〈◊〉
               ,
               that
               striveth
               for
               the
               mastery
               ,
               must
               be
               temperate
               and
               abstemious
               ,
               and
               keep
               a
               strict
               diet
               .
               So
               he
               that
               is
               a
               student
               ,
               and
               lives
               a
               contemplative
               life
               ,
               may
               detract
               in
               his
               diet
               ;
               but
               a
               husbandman
               that
               labours
               much
               ,
               and
               sweats
               it
               out
               ,
               may
               adde
               ,
               he
               must
               have
               a
               greater
               proportion
               .
               The
               direction
               in
               this
               point
               must
               be
               according
               to
               mens
               several
               callings
               and
               imployments
               .
            
             
               3.
               
               The
               last
               is
               
                 voluptas
                 ,
                 quae
                 neutrum
                 horum
                 impedit
                 ,
              
               so
               much
               pleasure
               ,
               as
               will
               hinder
               neither
               of
               these
               .
               Moderate
               pleasure
               may
               be
               used
               in
               eating
               and
               drinking
               ,
               so
               that
               it
               neither
               endanger
               our
               health
               ,
               nor
               make
               us
               unfit
               for
               the
               duties
               of
               our
               callings
               ,
               but
               if
               it
               prove
               hurtful
               ,
               or
               prejudicial
               to
               either
               of
               these
               ,
               if
               this
               voluptas
               ,
               this
               〈◊〉
               in
               meats
               and
               drinks
               ,
               be
               either
               against
               life
               ,
               or
               our
               duty
               ,
               it
               is
               peccatum
               ,
               a
               sin
               .
               According
               to
               these
               rules
               ,
               we
               must
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               bridle
               our
               desires
               ,
               we
               must
               make
               temperance
               our
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               our
               coachman
               ,
               and
               give
               her
               the
               bridle
               ,
               that
               she
               may
               aswell
               constringere
               as
               relaxare
               ,
               bridle
               as
               let
               loose
               ,
               as
               occasion
               shall
               be
               offered
               .
               Saint
               Augustine
               saith
               ,
               
                 Temperantia
                 froenos
                 gutturis
                 〈◊〉
                 &
                 relaxat
                 ,
              
               temperance
               both
               restraineth
               and
               giveth
               liberty
               to
               the
               appetite
               :
               and
               the
               Heathen
               man
               saith
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Venus
               waits
               on
               plenty
               and
               fulnesse
               .
               And
               that
               we
               may
               the
               better
               know
               how
               
               to
               restrain
               or
               enlarge
               our selves
               in
               the
               use
               of
               meats
               ,
               we
               may
               further
               consider
               ,
               that
               this
               last
               rule
               divideth
               it self
               in
               five
               branches
               .
            
             
               
                 
                   1.
                   
                   For
                   the
                   substance
                   ;
                   we
                   must
                   not
                   fare
                   every
                   day
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     splendide
                     ,
                     delicately
                  
                   ,
                   
                   with
                   the
                   〈◊〉
                   Glutton
                   ,
                   the
                   Israelites
                   were
                   weary
                   of
                   manna
                   ,
                   and
                   must
                   needs
                   have
                   
                   quailes
                   ;
                   but
                   for
                   Daniel
                   and
                   his
                   companions
                   ,
                   who
                   had
                   ,
                   
                     moratos
                     ventres
                  
                   ,
                   no
                   dainty
                   
                   palats
                   ,
                   but
                   temperate
                   appetites
                   ,
                   〈◊〉
                   served
                   their
                   turnes
                   well
                   enough
                   ,
                   and
                   yet
                   they
                   looked
                   never
                   the
                   worse
                   .
                   Elies
                   sons
                   must
                   have
                   rost
                   meat
                   ,
                   they
                   cannot
                   away
                   
                   with
                   sodden
                   ,
                   but
                   Elias
                   provision
                   was
                   no
                   more
                   then
                   a
                   cake
                   ,
                   and
                   a
                   cruse
                   
                   of
                   water
                   ;
                   and
                   Elisha
                   provided
                   nothing
                   ,
                   but
                   a
                   pot
                   of
                   potrage
                   ,
                   for
                   the
                   children
                   of
                   
                   the
                   Prophets
                   .
                
                 
                   2.
                   
                   For
                   the
                   quantity
                   .
                   They
                   that
                   have
                   taken
                   measure
                   of
                   our
                   throat
                   ,
                   and
                   other
                   parts
                   of
                   our
                   bodies
                   ,
                   say
                   ,
                   that
                   the
                   throat
                   is
                   lesse
                   in
                   man
                   ,
                   then
                   in
                   any
                   other
                   creature
                   of
                   answerable
                   proportion
                   ,
                   to
                   teach
                   us
                   temperance
                   ,
                   and
                   to
                   beware
                   of
                   superfluity
                   ,
                   either
                   .
                
              
            
             
               
                 
                   1.
                   
                   By
                   surcharging
                   our
                   nature
                   or
                   disabling
                   our selves
                   for
                   the
                   duties
                   of
                   our
                   calling
                   ,
                   like
                   those
                   〈◊〉
                   whom
                   the
                   Prophet
                   speaks
                   ,
                   that
                   make
                   themselves
                   sick
                   with
                   〈◊〉
                   ;
                   
                   therefore
                   our
                   Saviour
                   warnes
                   his
                   disciples
                   ,
                   to
                   take
                   heed
                   of
                   Crapula
                   ,
                   surfetting
                   ,
                   ne
                   
                   
                     gravet
                     corda
                  
                   ,
                   lest
                   it
                   overcharge
                   your
                   hearts
                   with
                   surfetting
                   .
                   Saint
                   Augustine
                   confesseth
                   
                   of
                   himself
                   ,
                   that
                   being
                   at
                   a
                   table
                   furnished
                   with
                   many
                   dishes
                   ,
                   he
                   was
                   easily
                   over
                   taken
                   .
                
                 
                   2.
                   
                   Or
                   by
                   exceeding
                   our
                   estate
                   :
                   which
                   was
                   Nabals
                   fault
                   ,
                   who
                   was
                   too
                   
                   high
                   in
                   his
                   feast
                   ,
                   by
                   a
                   note
                   ;
                   he
                   made
                   a
                   feast
                   like
                   a
                   prince
                   ,
                   there
                   was
                   superfluity
                   .
                
                 
                   3.
                   
                   For
                   the
                   qual
                   ty
                   :
                   stand
                   not
                   upon
                   curiosity
                   ,
                   or
                   exquisitenesse
                   ;
                   it
                   was
                   in
                   part
                   Marthas
                   fault
                   ,
                   but
                   Christ
                   gave
                   her
                   a
                   gentle
                   reprehension
                   for
                   it
                   .
                   And
                   the
                   Apostle
                   
                   chargeth
                   us
                   not
                   to
                   make
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   provision
                   for
                   the
                   flesh
                   ,
                   to
                   fulfil
                   the
                   lusts
                   thereof
                   ;
                   
                   as
                   those
                   that
                   study
                   
                     sapores
                     non
                     naturales
                  
                   ,
                   for
                   exquisite
                   sawces
                   to
                   provoke
                   the
                   appetite
                   ;
                   for
                   this
                   is
                   the
                   way
                   to
                   bring
                   him
                   to
                   his
                   teares
                   ,
                   even
                   to
                   weeping
                   ,
                   because
                   we
                   make
                   our
                   belly
                   our
                   God
                   ,
                   and
                   to
                   move
                   God
                   to
                   destroy
                   both
                   it
                   ,
                   and
                   them
                   :
                   for
                   as
                   Saint
                   Gregory
                   saith
                   ,
                   
                     haec
                     arca
                     〈◊〉
                     ,
                     &
                     quae
                     in
                     eo
                     reponuntur
                     ,
                  
                   the
                   belly
                   will
                   
                   
                   
                     be
                     consumed
                     ,
                     and
                     whatsoever
                     we
                     put
                     into
                     it
                     ,
                  
                   and
                   therefore
                   it
                   is
                   folly
                   to
                   make
                   that
                   our
                   God.
                   This
                   in
                   regard
                   of
                   the
                   meat
                   .
                   Now
                   there
                   are
                   2
                   rules
                   more
                   in
                   regard
                   of
                   our selves
                   .
                
              
            
          
           
             
               1.
               
               That
               we
               eat
               not
               too
               greedily
               .
               For
               this
               is
               
                 os
                 porci
                 habere
              
               ,
               to
               have
               a
               hoggish
               or
               swinish
               appetite
               .
               And
               this
               made
               the
               Devil
               (
               as
               
                 S.
                 Jerome
              
               observes
               )
               to
               make
               choice
               of
               the
               heard
               of
               swine
               to
               enter
               into
               ,
               because
               of
               their
               greedinesse
               .
               They
               were
               like
               
               Cormorants
               given
               to
               devouring
               .
               
                 S.
                 Jerome
              
               saith
               ,
               
                 Vbi
                 satietas
                 est
                 ,
                 ibi
                 Daemones
                 agunt
                 choreas
                 ,
              
               where
               this
               greedinesse
               and
               fulnesse
               is
               ,
               there
               the
               Devils
               dance
               .
               
                 S.
                 Augustine
              
               saith
               ,
               that
               it
               was
               Esau's
               fault
               :
               
                 Ardenter
                 comedit
                 ,
                 quia
                 ardenter
                 desideravit
              
               ;
               he
               must
               needs
               eat
               greedily
               ,
               that
               longed
               after
               it
               so
               earnestly
               ,
               that
               he
               sold
               his
               birth-right
               for
               it
               .
               
               
                 S.
                 Jude
              
               calls
               this
               ,
               
                 vesci
                 sine
                 timore
                 ,
                 to
                 feed
                 without
                 fear
                 .
              
               Therefore
               the
               son
               of
               Syrach
               
               gives
               good
               counsel
               in
               this
               point
               .
               
                 If
                 thou
                 sit
                 at
                 a
                 bountiful
                 table
                 ,
                 be
                 not
                 greedy
                 upon
                 it
                 .
              
            
             
               2.
               
               That
               we
               eat
               not
               too
               often
               .
               And
               in
               this
               rule
               we
               must
               have
               recourse
               to
               the
               former
               ,
               of
               
                 〈◊〉
                 &
                 〈◊〉
              
               ,
               of
               our
               life
               and
               calling
               :
               not
               so
               often
               as
               to
               hinder
               our
               health
               ,
               not
               so
               often
               as
               to
               hinder
               our
               calling
               .
               Not
               too
               early
               .
               
                 Wo
                 to
                 thee
                 ,
                 O
                 land
              
               (
               saith
               the
               
               Preacher
               )
               
                 when
                 thy
                 Princes
                 eat
                 in
                 the
                 morning
                 .
              
               Not
               too
               late
               .
               
                 Wo
                 to
                 them
              
               (
               saith
               the
               
               Prophet
               ,
               joyning
               them
               together
               )
               
                 that
                 rise
                 up
                 early
                 ,
                 that
                 they
                 may
                 follow
                 strong
                 drink
                 ,
                 that
                 continve
                 till
                 night
                 ,
                 till
                 the
                 wine
                 enflame
                 them
                 .
              
               This
               assiduitas
               ,
               continuance
               in
               eating
               ,
               he
               compares
               to
               greedinesse
               of
               dogs
               ,
               which
               never
               can
               have
               enough
               ;
               when
               men
               say
               ,
               to
               
               
                 〈◊〉
                 shall
                 be
                 as
                 this
                 day
                 ,
                 and
                 much
                 more
                 abundant
                 .
              
               Their
               mindes
               are
               continually
               occupied
               in
               thoughts
               of
               eating
               .
               All
               those
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               comessations
               ,
               mencioned
               by
               the
               Apostle
               ,
               are
               forbidden
               ;
               as
               also
               those
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               drinkings
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               vinolentia
               ,
               mentioned
               
               by
               
                 S.
                 Peter
              
               :
               these
               ,
               though
               some
               of
               them
               are
               lesse
               grievous
               then
               the
               other
               ,
               because
               
               in
               some
               there
               is
               ,
               
                 avorsatio
                 a
                 fine
              
               ,
               a
               direct
               aversion
               from
               the
               end
               ;
               others
               do
               but
               in
               some
               sort
               ,
               
                 aberrare
                 a
                 fine
              
               ,
               come
               some
               what
               wide
               of
               the
               end
               ,
               yet
               all
               are
               forbidden
               .
               
               The
               Apostle
               forbids
               excesse
               of
               wine
               ,
               as
               well
               as
               of
               lusts
               ,
               
                 vinolentia
                 ,
                 drinking
                 too
                 much
              
               ,
               as
               well
               as
               
                 crapula
                 ,
                 gluttony
              
               ;
               having
               regard
               no
               doubt
               to
               those
               
                 secundae
                 mensae
              
               ,
               second
               courses
               ,
               banquets
               ,
               comessations
               and
               drinkings
               ,
               such
               as
               are
               now
               in
               use
               .
            
          
           
             
               S.
               Augustine
            
             in
             his
             confessions
             ,
             upon
             our
             Saviours
             caveat
             against
             surfetting
             and
             drunkennesse
             hath
             this
             passage
             ;
             
               Domine
               ,
               ebrietas
               longe
               est
               a
               me
               ,
               fac
               quaeso
               ,
               ne
               unquam
               appropinquet
               mihi
               ;
               crapula
               autem
               nonnunquam
               obrepit
               servo
               tuo
               ,
               fac
               quaeso
               ,
               ut
               longe
               absit
               a
               me
               :
               &
               quis
               est
               qui
               non
               rapiatur
               aliquantulum
               extra
               met
               as
               necessitatis
               ?
               quisquis
               est
               magnus
               ,
               magnificet
               nomen
               tuum
               ,
               ego
               autem
               non
               sum
               ,
               quia
               homo
               peccator
               sum
               .
               Sed
               tamen
               ego
               in
               his
               positus
               tentationibus
               ,
               certo
               quotidie
               cum
               cupiditatibus
               :
            
             Lord
             I
             am
             far
             from
             drunkennesse
             ,
             grant
             I
             pray
             thee
             that
             it
             may
             never
             come
             neer
             me
             :
             but
             gluttony
             hath
             often
             stole
             upon
             thy
             servant
             ,
             grant
             I
             beseech
             thee
             ,
             that
             it
             may
             be
             far
             from
             me
             :
             and
             who
             is
             there
             that
             is
             not
             sometime
             carried
             beyond
             the
             bounds
             of
             necessity
             ?
             whosoever
             is
             perfect
             shall
             magnifie
             thy
             name
             ,
             such
             a
             one
             I
             am
             not
             ,
             because
             a
             sinful
             man
             ;
             yet
             being
             in
             the
             midst
             of
             these
             〈◊〉
             ,
             I
             strive
             daily
             with
             my
             concupiscence
             .
             And
             this
             I
             do
             further
             ,
             1.
             for
             unnecessary
             refections
             ,
             I
             have
             clean
             cut
             them
             off
             .
             2.
             
             I
             follow
             Solomons
             counsel
             .
             
               Be
               not
               amonst
               wine-bibbers
               ,
               amongst
               riotous
               eaters
               of
               flesh
               .
            
             
             3.
             
             
               Mihi
               sufficit
               apparatus
               meus
            
             ,
             mine
             own
             provision
             contents
             me
             .
             4.
             
             Whensoever
             I
             go
             beyond
             the
             bounds
             of
             necessity
             ,
             I
             do
             not
             say
             ,
             
               Cras
               erit
               ut
               hodie
               ,
               &
               amplius
               ;
               to
               morrow
               shall
               be
               as
               to
               day
               ,
               and
               much
               more
               abundant
               .
            
             This
             saith
             he
             I
             do
             ;
             and
             then
             he
             cometh
             to
             this
             exhortation
             ,
             
               fratres
               〈◊〉
               ,
               quam
               lenissime
               sed
               tamen
               instantissime
               vos
               rogo
               ,
            
             brethren
             ,
             though
             but
             gently
             ,
             yet
             most
             instantly
             I
             beseech
             you
             ,
             do
             you
             the
             like
             .
          
           
             2.
             
             As
             gluttony
             or
             excesse
             of
             meat
             is
             here
             forbidden
             ,
             of
             which
             we
             have
             spoken
             ;
             so
             also
             drunkennesse
             ,
             or
             
               excesse
               of
               drink
            
             .
             The
             Apostle
             dehorting
             from
             drunkennesse
             saith
             ,
             
             there
             is
             in
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               luxury
               or
               lust
               ,
               be
               not
               drunken
               with
               wine
               ,
               wherein
               is
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             because
             it
             inclines
             to
             unclean
             lusts
             .
             And
             the
             same
             saith
             
               Solomon
               ,
               Look
               not
               upon
               the
               Wine
               ,
               when
               it
               is
               red
               ,
               and
               sheweth
               his
               colour
               in
               the
               cup
               ,
               or
               goeth
               down
               pleasantly
               ,
            
             and
             why
             ?
             Thine
             
             
               eyes
               shall
               look
               upon
               strange
               women
               .
            
             And
             therefore
             
               S.
               Peter
            
             doth
             not
             onely
             forbid
             
             drunkennesse
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             drunkennesse
             ,
             which
             the
             Fathers
             call
             
               voluntarium
               Daemonem
            
             ,
             a
             voluntary
             Devil
             ,
             when
             a
             man
             willingly
             bereaves
             himself
             of
             reason
             ;
             but
             also
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             drinkings
             or
             compotations
             ,
             whether
             they
             be
             such
             as
             enflame
             us
             ,
             and
             though
             they
             take
             not
             away
             our
             reason
             ,
             yet
             kindle
             our
             blood
             and
             spirits
             ;
             or
             whether
             by
             using
             them
             ,
             we
             get
             such
             a
             custome
             and
             habit
             ,
             that
             we
             are
             strong
             to
             do
             it
             ,
             and
             being
             free
             from
             drunkennesse
             ,
             can
             behold
             the
             infirmity
             of
             others
             with
             
             pleasure
             ;
             for
             there
             is
             a
             woe
             pronounced
             against
             this
             strength
             .
             And
             in
             any
             of
             these
             cases
             ,
             the
             excesse
             of
             drinking
             is
             forbidden
             ;
             not
             onely
             because
             it
             deceives
             a
             man
             ,
             and
             
               the
               
               drunkard
               and
               the
               glutton
               shall
               come
               to
               poverty
            
             ;
             but
             also
             because
             it
             disposes
             a
             man
             to
             
             this
             sin
             :
             as
             we
             see
             in
             Lot
             ,
             who
             by
             too
             much
             wine
             committed
             incest
             ,
             even
             without
             
             knowledge
             ,
             and
             unwittingly
             :
             but
             most
             commonly
             a
             man
             doth
             it
             knowingly
             ,
             and
             
             wittingly
             ,
             and
             so
             maketh
             him self
             a
             fit
             mold
             for
             the
             Devils
             impression
             .
             The
             Wise
             
             man
             saith
             ,
             that
             
               they
               are
               like
               to
               a
               man
               sleeping
               in
               the
               midst
               of
               the
               sea
               ,
               when
               they
               are
               awaked
               ,
               they
               return
               to
               it
               again
               .
            
             For
             it
             is
             such
             a
             vice
             ,
             that
             a
             man
             having
             gotten
             a
             habit
             of
             it
             ,
             can
             hardly
             leave
             it
             off
             .
          
           
             Yet
             are
             we
             not
             altogether
             prohibited
             the
             drinking
             of
             wine
             ,
             but
             in
             some
             cases
             it
             is
             allowed
             ,
             as
             these
             ,
             and
             the
             like
             .
          
           
             
               1.
               
               For
               bodily
               infirmities
               ,
               according
               to
               the
               Apostles
               counsel
               to
               Timothie
               .
               In
               this
               
               case
               the
               use
               of
               wine
               is
               lawful
               .
               Timothie
               was
               so
               far
               from
               excesse
               ,
               that
               having
               an
               infirmity
               upon
               him
               ,
               he
               would
               not
               adventure
               upon
               wine
               without
               Pauls
               direction
               .
            
             
               2.
               
               In
               heavinesse
               of
               minde
               ,
               whether
               natural
               or
               accidental
               .
               
                 Give
                 wine
                 to
                 those
                 that
              
               
               
                 are
                 of
                 heavy
                 heart
              
               .
            
             
               3.
               
               Upon
               some
               publick
               benefit
               of
               the
               Church
               or
               Common-wealth
               ,
               there
               may
               be
               a
               publick
               gratulation
               ,
               and
               therein
               a
               more
               free
               use
               of
               the
               Creatures
               ,
               and
               whatsoever
               doth
               not
               hinder
               or
               oppose
               Temperance
               ,
               may
               be
               lawfully
               used
               to
               solemnize
               a
               day
               of
               publick
               joy
               .
               When
               the
               people
               were
               ready
               to
               mourn
               ,
               Nehemiah
               forbids
               it
               ,
               and
               instead
               
               of
               mourning
               ,
               bids
               them
               
                 eat
                 the
                 fat
                 ,
                 and
                 drink
                 the
                 sweet
                 ,
              
               and
               testifie
               their
               joy
               by
               the
               lawsul
               use
               of
               the
               Creatures
               ,
               for
               the
               benefit
               which
               God
               had
               vouchsafed
               to
               his
               Church
               .
               This
               is
               the
               third
               .
            
          
           
             But
             ont
             of
             these
             or
             the
             like
             cases
             it
             must
             not
             be
             used
             :
             as
             they
             did
             ,
             of
             whom
             the
             Prophet
             speaketh
             .
             
               When
               God
               called
               to
               mourning
               and
               weeping
               ,
               they
               fell
               to
               joy
               and
               gladnesse
               ,
            
             
             
               to
               slaying
               of
               Oxen
               ,
               and
               killing
               of
               sheep
               ,
               to
               eating
               flesh
               ,
               and
               drinking
               wine
               .
            
             And
             there
             be
             still
             some
             men
             that
             can
             take
             hold
             of
             the
             Apostles
             counsel
             
               to
               drink
               wine
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             ,
             but
             of
             that
             part
             of
             it
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             little
             ,
             )
             they
             take
             no
             notice
             at
             all
             .
          
           
             The
             sum
             of
             all
             is
             ,
             there
             must
             not
             be
             
               Redundantia
               ,
               excesse
            
             .
             It
             was
             accounted
             an
             
             especial
             fault
             of
             the
             Princes
             of
             Israel
             ,
             
               They
               drank
               wine
               in
               bowls
               ,
               &c.
               
            
          
           
             The
             five
             rules
             above
             mentioned
             you
             may
             apply
             to
             prevent
             this
             sin
             ,
             and
             to
             govern
             your self
             in
             the
             use
             of
             wine
             or
             strong
             drink
             .
          
           
             Both
             these
             vices
             are
             salved
             by
             one
             vertue
             ,
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             temperance
             ,
             a
             vertue
             here
             commanded
             .
             
               S.
               Paul
            
             makes
             it
             a
             special
             
               fruit
               of
               the
               spirit
            
             ,
             and
             exhorts
             Titus
             to
             preach
             it
             ,
             and
             exhort
             young
             men
             especially
             to
             it
             ,
             and
             such
             as
             bend
             their
             mindes
             to
             knowledge
             ,
             and
             
               studie
               of
               learning
            
             :
             and
             therefore
             
               S.
               Peter
            
             exhorts
             ,
             as
             
               to
               adde
               to
               vertue
               knowledge
            
             ,
             so
             to
             joyn
             
               to
               knowledge
               temperance
            
             ;
             for
             
               scientia
               est
               cum
               abstinentia
               ,
               temperance
               is
               the
               way
               to
               knowledge
               .
            
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               Of
               idlenesse
               :
               the
               second
               thing
               which
               fits
               the
               soyl
               for
               this
               sin
               .
               Diverse
               reasons
               against
               it
               .
               It
               consists
               in
               two
               things
               :
               1.
               too
               much
               sleep
               ,
               2.
               want
               of
               exercise
               when
               we
               are
               〈◊〉
               .
               Against
               sleepinesse
               .
               Rules
               ,
               for
               1.
               the
               quantity
               :
               2.
               the
               manner
               .
               Of
               idlenesse
               in
               our
               callings
               .
               The
               remedy
               against
               sleep
               and
               idlenesse
               .
            
          
           
             THe
             second
             thing
             which
             makes
             
               solum
               subactum
            
             ,
             fits
             the
             soyl
             for
             this
             sin
             of
             lust
             ,
             
             is
             idlenesse
             .
             For
             as
             
               fulnesse
               of
               bread
            
             ,
             so
             
               abundance
               of
               idlenesse
            
             ,
             was
             one
             of
             the
             
             causes
             of
             Sodoms
             sin
             .
             One
             answered
             by
             the
             light
             of
             nature
             ,
             to
             him
             that
             asked
             what
             Luxury
             was
             ;
             that
             it
             was
             nothing
             els
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               passion
               of
               an
               idle
               minde
               .
            
             And
             this
             is
             a
             sin
             highly
             displeasing
             to
             God
             in
             many
             respects
             .
          
           
             1.
             
             
               Evertit
               consilium
               Dei
               ,
               &
               finem
               hominis
               :
            
             it
             doth
             what
             may
             be
             to
             overthrow
             
               Gods
               purpose
               ,
               and
               the
               end
               whereto
               man
               was
               created
               .
            
             For
             God
             in
             the
             very
             beginning
             created
             man
             to
             
               labour
               .
               He
               put
               man
               into
               the
               garden
               of
               Eden
               to
               dresse
               it
               :
            
             not
             onely
             
               ut
               coleret
            
             
             
               eum
               to
               serve
               him
            
             ;
             but
             
               ut
               coleret
               terram
               ,
               to
               till
               the
               earth
               ,
            
             neither
             without
             the
             other
             .
             Afterwards
             when
             he
             had
             transgressed
             Gods
             command
             ,
             this
             labour
             was
             enjoyned
             him
             as
             a
             perpetual
             penance
             for
             his
             offence
             .
             
               In
               sorrow
               shalt
               thou
               eat
               all
               the
               dayes
               of
               thy
               life
               :
            
             
             
               and
               in
               the
               sweat
               of
               thy
               face
               shalt
               thou
               eat
               bread
               .
            
             Nor
             doth
             the
             Gospel
             shew
             it self
             more
             favourable
             in
             dispensing
             with
             this
             law
             .
             
               Why
               stand
               ye
               idle
            
             ?
             saith
             our
             Saviour
             .
             
             And
             it
             was
             the
             Apostles
             complaint
             ,
             that
             he
             heard
             ,
             
               that
               there
               were
               some
               that
            
             
             
               wrought
               not
               at
               all
            
             .
             Nor
             shall
             it
             ever
             be
             abrogated
             .
             Man
             ,
             saith
             
               David
               ,
               goeth
               forth
               to
            
             
             
               his
               work
               ,
               and
               to
               his
               labour
               till
               the
               evening
               .
            
             Therefore
             is
             it
             that
             Solomon
             sends
             the
             idle
             
             
             person
             to
             the
             Ant
             ,
             and
             that
             the
             son
             of
             Syrach
             compares
             a
             
               slothful
               man
               to
               the
               filth
               of
               a
            
             
             dunghill
             .
             In
             this
             respect
             therefore
             is
             this
             sin
             to
             be
             condemned
             .
             
          
           
             2.
             
             In
             regard
             of
             the
             losse
             of
             time
             ,
             a
             thing
             〈◊〉
             precious
             ,
             that
             the
             Apostle
             exhorts
             us
             
             by
             all
             means
             to
             redeem
             it
             ,
             if
             we
             have
             mispent
             it
             .
             And
             the
             Psalmist
             sets
             it
             down
             as
             a
             
             curse
             upon
             the
             people
             ,
             that
             God
             consumed
             their
             dayes
             in
             vanity
             .
             
          
           
             3.
             
             In
             regard
             of
             the
             breach
             of
             the
             next
             Commandment
             which
             forbids
             stealing
             .
             For
             he
             that
             consumes
             his
             dayes
             in
             idlenesse
             ,
             maketh
             use
             of
             the
             creatures
             ,
             to
             which
             he
             hath
             no
             right
             .
             The
             Apostle
             saith
             ,
             
               He
               that
               doth
               not
               work
               ,
               should
               not
               eat
               .
            
             The
             Heathen
             call
             
             such
             men
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               an
               unnecessary
               burden
            
             .
             The
             Scriptures
             compare
             them
             to
             Locusts
             that
             devour
             all
             where
             they
             come
             ;
             and
             the
             Fathers
             term
             them
             unprofitable
             and
             superfluous
             Creatures
             .
             The
             Apostle
             (
             alluding
             to
             this
             )
             saith
             ,
             
               Let
               him
               that
               stole
               ,
               steal
               no
            
             
             
               more
               ,
               but
               rather
               let
               him
               labour
               .
            
          
           
             4.
             
             In
             regard
             of
             the
             breach
             of
             the
             sixth
             Commandment
             forbidding
             〈◊〉
             .
             For
             idlenesse
             is
             the
             mother
             of
             many
             diseases
             .
             For
             as
             there
             are
             none
             of
             Gods
             creatures
             but
             putrifie
             without
             motion
             ,
             as
             the
             air
             and
             water
             ,
             
               stagnantes
               〈◊〉
               stantes
               aque
               ,
               nec
               dulces
               nec
               salubres
               ,
            
             (
             〈◊〉
             Seneca
             )
             standing
             waters
             ,
             are
             neither
             sweet
             nor
             wholsom
             ;
             so
             ease
             in
             the
             body
             bringeth
             forth
             〈◊〉
             ,
             the
             gout
             ,
             and
             other
             diseases
             .
             
               Computrescit
               in
            
             
             stercore
             (
             saith
             the
             Prophet
             ,
             )
             
               the
               seed
               rots
               under
               the
               clod
               .
            
             And
             it
             were
             to
             be
             wisht
             ,
             that
             not
             onely
             the
             losse
             of
             time
             ,
             wasting
             the
             creatures
             ,
             and
             the
             hurt
             of
             the
             body
             were
             all
             the
             prejudice
             that
             came
             by
             idlenesse
             ,
             so
             that
             the
             soul
             might
             be
             kept
             untainted
             by
             it
             ;
             but
             that
             also
             is
             subject
             to
             detriment
             by
             it
             :
             for
             from
             
               nihil
               agere
               ,
               doing
               nothing
            
             ,
             
             comes
             
               male
               agere
               ,
               doing
               ill
               .
               Idlenesse
               teacheth
               much
               evil
               ,
            
             saith
             the
             son
             of
             Syrach
             ,
             and
             by
             this
             comes
             the
             disease
             which
             
               S.
               Basil
            
             calls
             
               podagram
               animi
               ,
               the
               gowt
               of
               the
               soul.
               
            
          
           
             Now
             idlenesse
             consists
             in
             two
             things
             .
             Either
             1.
             in
             too
             much
             sleep
             :
             or
             2.
             in
             not
             being
             exercised
             (
             when
             we
             are
             awake
             )
             in
             the
             works
             of
             our
             calling
             .
          
           
             
               
                 1.
                 
                 For
                 the
                 first
                 ,
                 of
                 too
                 much
                 sleeping
                 .
                 After
                 the
                 Apostle
                 had
                 told
                 the
                 Romans
                 
                   it
                   was
                   high
                   time
                   to
                   awake
                   out
                   of
                   sleep
                   ,
                
                 he
                 gives
                 them
                 a
                 caveat
                 ,
                 
                   to
                   walk
                   honestly
                   ,
                   as
                   in
                   the
                   day
                
                 ;
                 not
                 in
                 
                   gluttony
                   vnd
                   drunkennesse
                   ,
                   nor
                   in
                   chambering
                   and
                   wantonnesse
                   :
                
                 after
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 〈◊〉
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 drunkennesse
                 ,
                 then
                 he
                 comes
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 we
                 translate
                 〈◊〉
                 ,
                 
                 but
                 it
                 is
                 properly
                 
                   lying
                   long
                   in
                   bed
                
                 ;
                 and
                 there
                 is
                 joyned
                 with
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 wantonnesse
                 ,
                 the
                 companion
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 beginning
                 of
                 concupiscence
                 .
                 The
                 Prophet
                 〈◊〉
                 
                 those
                 of
                 his
                 time
                 ,
                 with
                 
                   stretching
                   themselves
                   upon
                   their
                   beds
                
                 ,
                 and
                 not
                 without
                 cause
                 ,
                 for
                 another
                 Prophet
                 tells
                 us
                 ,
                 that
                 by
                 it
                 men
                 begin
                 
                   〈◊〉
                   nequam
                   ,
                   to
                   devise
                   iniquity
                   ,
                
                 
                 to
                 have
                 wicked
                 thoughts
                 .
                 We
                 see
                 the
                 experience
                 of
                 it
                 in
                 David
                 ,
                 who
                 after
                 his
                 sleep
                 ,
                 was
                 disposed
                 to
                 take
                 the
                 air
                 in
                 his
                 Turret
                 ,
                 and
                 by
                 that
                 means
                 was
                 made
                 fit
                 
                 for
                 the
                 impression
                 of
                 this
                 vice
                 ,
                 upon
                 the
                 sight
                 of
                 a
                 tempting
                 object
                 :
                 for
                 which
                 cause
                 ,
                 Solomon
                 gives
                 good
                 counsel
                 〈◊〉
                 this
                 purpose
                 ,
                 
                   Love
                   not
                   sleep
                   ,
                   lest
                   thou
                   come
                   to
                   poverty
                   ,
                   open
                   thine
                   eyes
                   ,
                   and
                   thou
                   〈◊〉
                   be
                   satisfied
                   with
                   bread
                
                 ;
                 for
                 having
                 spoken
                 verse
                 11.
                 of
                 young
                 men
                 ,
                 that
                 
                   by
                   their
                   actions
                   they
                   may
                   be
                   known
                   ,
                   whether
                   their
                   work
                   be
                   pure
                   ,
                   and
                   whether
                   it
                   be
                   right
                   ,
                
                 and
                 in
                 the
                 12.
                 verse
                 ,
                 that
                 they
                 may
                 be
                 known
                 by
                 this
                 ,
                 whether
                 
                   they
                   apply
                   their
                   ears
                   and
                   eyes
                   to
                   knowledge
                   ,
                   as
                   God
                   created
                   them
                   ,
                
                 he
                 〈◊〉
                 in
                 the
                 13.
                 verse
                 ,
                 that
                 otherwise
                 if
                 they
                 love
                 sleep
                 ,
                 these
                 effects
                 of
                 it
                 shall
                 come
                 upon
                 them
                 .
              
               
                 For
                 remedy
                 hereof
                 two
                 things
                 are
                 to
                 be
                 observed
                 in
                 sleep
                 .
                 1.
                 
                 The
                 Quantitie
                 .
                 2.
                 
                 The
                 manner
                 .
              
            
             
               
                 
                   1.
                   
                   For
                   the
                   quantitie
                   .
                   Our
                   sleep
                   must
                   not
                   be
                   too
                   long
                   .
                   
                     Vsque
                     quo
                     dormis
                     ?
                     How
                     long
                     wilt
                     thou
                     sleep
                     ,
                     O
                     sluggard
                     ?
                     ultra
                     horam
                     ,
                     beyond
                     the
                     hour
                     :
                  
                   there
                   is
                   an
                   hour
                   when
                   to
                   
                   arise
                   ;
                   
                     Hora
                     est
                     jam
                  
                   ,
                   saith
                   the
                   Apostle
                   ,
                   
                     the
                     hour
                     is
                     at
                     hand
                  
                   ,
                   or
                   as
                   we
                   read
                   it
                   ,
                   
                     it
                     is
                     now
                     high
                     time
                     to
                     awake
                     out
                     of
                     sleep
                     :
                  
                   but
                   the
                   sluggard
                   when
                   the
                   hour
                   cometh
                   ,
                   when
                   he
                   should
                   arise
                   ,
                   lies
                   still
                   in
                   his
                   bed
                   ,
                   and
                   is
                   
                     as
                     a
                     dore
                     which
                     turneth
                     alwayes
                     upon
                     the
                     hinges
                     ,
                  
                   
                   and
                   yet
                   remains
                   in
                   the
                   〈◊〉
                   place
                   .
                
                 
                   2.
                   
                   For
                   the
                   manner
                   of
                   our
                   sleep
                   .
                   It
                   must
                   not
                   be
                   like
                   that
                   of
                   Ionah
                   who
                   was
                   in
                   a
                   
                   dead
                   sleep
                   in
                   a
                   time
                   of
                   danger
                   :
                   It
                   must
                   not
                   be
                   (
                   as
                   
                     S.
                     Jerome
                  
                   calls
                   it
                   )
                   
                     sepultura
                     suffocati
                  
                   ,
                   as
                   
                     the
                     burial
                     of
                     one
                     without
                     breath
                     ,
                  
                   but
                   
                     requies
                     lassi
                     ,
                     the
                     rest
                     of
                     one
                     that
                     is
                     weary
                     .
                  
                   
                   The
                   Prophet
                   threatens
                   it
                   as
                   a
                   great
                   plague
                   from
                   God
                   ,
                   
                     to
                     be
                     given
                     up
                     to
                     the
                     spirit
                     of
                     slumber
                     ,
                  
                   which
                   is
                   true
                   of
                   all
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   drowsinesse
                   of
                   the
                   body
                   ,
                   as
                   well
                   as
                   the
                   soul.
                   And
                   as
                   Ionah
                   was
                   in
                   the
                   midst
                   of
                   the
                   tempest
                   when
                   he
                   slept
                   soundly
                   ,
                   so
                   these
                   are
                   under
                   Gods
                   visitation
                   ,
                   who
                   are
                   possest
                   with
                   this
                   spirit
                   of
                   slumber
                   .
                
              
            
             
               2.
               
               The
               second
               point
               of
               idlenesse
               is
               ,
               when
               we
               are
               not
               exercised
               in
               the
               duties
               of
               
               our
               calling
               ,
               but
               give
               our selves
               to
               ease
               .
               
                 Desidiae
                 est
                 somnium
                 vigilantis
              
               ,
               sloth
               is
               the
               
               dream
               of
               him
               that
               is
               awake
               :
               and
               by
               want
               of
               labour
               and
               exercise
               ,
               and
               giving
               our selves
               to
               ease
               ,
               we
               come
               to
               
                 the
                 hanging
                 down
                 of
                 the
                 hands
                 ,
                 and
                 the
                 feeble
                 knees
                 ,
              
               of
               which
               the
               Apostle
               speaks
               ,
               and
               so
               become
               fit
               for
               no
               good
               thing
               .
               For
               as
               all
               other
               creatures
               of
               God
               by
               standing
               still
               grow
               corrupt
               ,
               as
               we
               see
               in
               standing
               water
               ,
               which
               putrifies
               ,
               and
               being
               putrified
               ,
               ingenders
               toads
               and
               such
               venemous
               creatures
               ;
               so
               in
               man
               ,
               ease
               brings
               discases
               both
               in
               body
               and
               soul
               it
               produces
               in
               the
               body
               
                 podagram
                 ,
                 the
                 gout
              
               ,
               and
               it
               brings
               forth
               the
               like
               indisposition
               in
               the
               soul
               ,
               which
               made
               
                 S.
                 Basil
              
               call
               it
               
                 podagram
                 animi
                 ,
                 the
                 gout
                 of
                 the
                 soul.
              
               And
               therefore
               
                 S.
                 Ambrose
              
               calls
               idle
               persons
               ,
               
                 creaturas
                 Dei
                 superfluas
              
               ,
               superfluous
               creatures
               of
               God
               ,
               which
               do
               no
               way
               profit
               the
               body
               politick
               ,
               where
               they
               live
               ,
               but
               are
               as
               the
               Heathen
               man
               saith
               of
               the
               〈◊〉
               ,
               such
               
                 qui
                 animam
                 pro
                 sale
              
               
               habent
               ,
               who
               have
               their
               souls
               instead
               of
               salt
               ,
               to
               keep
               their
               bodies
               sweet
               .
            
          
           
             
               S.
               Paul
            
             measureth
             not
             idlenesse
             onely
             by
             doing
             nothing
             ,
             but
             also
             by
             not
             doing
             
             the
             duties
             of
             a
             mans
             place
             .
             As
             he
             that
             is
             placed
             in
             the
             Vniversity
             ,
             and
             studies
             not
             ,
             though
             he
             hawk
             ,
             hunt
             ,
             or
             dance
             ,
             or
             uses
             other
             exercises
             that
             are
             laborious
             ,
             yet
             because
             
             he
             doth
             not
             that
             which
             he
             ought
             to
             do
             ,
             he
             is
             to
             be
             accounted
             an
             idle
             fellow
             .
             If
             men
             be
             ,
             as
             he
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               working
               at
               all
            
             ,
             then
             they
             become
             
               busie
               bodies
            
             :
             and
             if
             women
             be
             idle
             ,
             then
             wil
             they
             be
             pratlers
             ,
             or
             tatlers
             ,
             upon
             which
             cometh
             tale-carrying
             ,
             lying
             ,
             〈◊〉
             and
             forging
             ,
             whereby
             they
             disquiet
             others
             .
             And
             not
             onely
             so
             ,
             but
             they
             are
             
               busie
               bodies
            
             ,
             medling
             out
             of
             their
             callings
             ,
             where
             they
             have
             nothing
             to
             do
             .
             These
             are
             to
             be
             restrained
             .
             And
             because
             hereby
             groweth
             a
             disposition
             from
             the
             body
             ,
             for
             evil
             motions
             in
             the
             soul
             ;
             therefore
             
               S.
               Peter
            
             enjoyns
             the
             vertue
             of
             abstinence
             ,
             and
             commands
             us
             to
             
               abstain
               from
               such
               fleshly
               lusts
            
             ,
             as
             do
             
               militare
               contra
               animam
               ,
               〈◊〉
            
             
             
               against
               the
               soul.
            
             
          
           
             The
             remedy
             against
             sleep
             is
             that
             which
             the
             Apostle
             calleth
             sobriety
             ,
             properly
             
             watchfulnesse
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               be
               sober
               ,
               be
               vigilant
            
             ,
             saith
             he
             in
             another
             place
             :
             for
             sleep
             and
             drunkennesse
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             works
             
               of
               the
               night
            
             ,
             and
             we
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             children
             
             
               of
               light
               ,
               and
               of
               the
               day
            
             ;
             our
             desires
             therefore
             ought
             to
             be
             after
             the
             works
             of
             the
             light
             and
             of
             the
             day
             ,
             and
             we
             must
             walk
             accordingly
             .
          
           
             2.
             
             The
             remedie
             against
             idlenesse
             the
             Apostle
             gives
             us
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               set
               our
            
             
             
               selves
               to
               do
               our
               own
               businesse
               ,
            
             and
             the
             works
             of
             our
             calling
             .
             And
             
               blessed
               shall
               he
               be
               whom
               the
               Lord
               when
               he
               cometh
               shall
               finde
               so
               doing
               .
            
             
          
           
             We
             said
             before
             ,
             that
             in
             this
             sin
             there
             is
             suppuratio
             ,
             the
             festering
             of
             it
             within
             ;
             and
             after
             that
             there
             is
             
               subactum
               solum
            
             ,
             the
             soyl
             fitted
             by
             feeding
             the
             evil
             〈◊〉
             ,
             by
             gluttony
             and
             idlenesse
             ,
             of
             which
             we
             have
             now
             spoken
             .
          
        
         
           
             CHAP.
             V.
             
          
           
             
               The
               fourth
               〈◊〉
               .
               
                 Irrigatio
                 soli
              
               ,
               the
               watering
               of
               the
               soyl
               by
               incentives
               and
               allurements
               to
               this
               sin
               ,
               which
               are
               either
               .
               1.
               
               In
               or
               about
               our selves
               ,
               or
               2.
               
               In
               others
               .
               Of
               the
               first
               sort
               are
               ,
               1.
               
               Painting
               .
               2.
               
               Strange
               wanton
               apparel
               .
               3.
               
               Lascivious
               gestures
               .
               Of
               the
               second
               sort
               are
               ,
               1
               ,
               Lewd
               company
               ,
               and
               obscene
               books
               .
               2.
               
               Obscene
               pictures
               ,
               and
               wanton
               dancings
               .
               Of
               modesty
               the
               vertue
               opposite
               .
            
          
           
             THe
             next
             thing
             is
             
               irrigatio
               soli
            
             ,
             watering
             of
             the
             soyl
             ,
             of
             which
             we
             are
             to
             beware
             .
             
             For
             as
             we
             must
             keep
             our selves
             from
             being
             meet
             or
             fit
             ground
             for
             the
             Devil
             to
             cast
             in
             this
             seed
             of
             lust
             or
             evil
             concupiscence
             ,
             by
             meats
             of
             provocation
             ,
             drinks
             and
             dyet
             ,
             or
             idle
             living
             ;
             so
             must
             we
             also
             take
             heed
             of
             such
             objects
             and
             allurements
             ,
             as
             may
             
               irrigare
               solum
            
             ,
             water
             the
             ground
             ,
             foment
             and
             dispose
             the
             soul
             to
             this
             sin
             .
          
           
             And
             these
             allurements
             or
             〈◊〉
             we
             consider
             ,
             as
             they
             are
             in
             our selves
             ,
             or
             as
             
             in
             others
             .
             Those
             in
             or
             about
             our selves
             ,
             are
             diverse
             .
          
           
             1.
             
             As
             the
             using
             of
             〈◊〉
             ,
             painting
             the
             face
             ,
             which
             was
             the
             sin
             of
             
               Iezabel
               ,
               she
               painted
            
             
             
               her
               face
               ,
               and
               tyred
               her
               head
               .
            
             Of
             this
             one
             saith
             ,
             that
             it
             is
             not
             facies
             ,
             but
             larva
             ;
             they
             have
             not
             a
             face
             ,
             but
             a
             vizard
             .
             But
             the
             Prophet
             tells
             such
             ,
             
               In
               vain
               shalt
               thou
               〈◊〉
            
             
             
               thy self
               fair
               ,
               for
               thy
               lovers
               shall
               despise
               thee
               ,
               thou
               that
               rentest
               thy
               face
            
             (
             or
             eyes
             )
             
               with
               painting
            
             ,
             alluding
             to
             the
             custom
             of
             women
             then
             ,
             of
             〈◊〉
             their
             eye
             brows
             with
             stibium
             or
             〈◊〉
             ,
             as
             some
             learned
             think
             .
             
          
           
             2.
             
             The
             strange
             〈◊〉
             our selves
             in
             apparel
             ,
             which
             is
             condemned
             even
             in
             women
             
             who
             are
             rather
             to
             be
             tolerated
             herein
             then
             men
             ,
             because
             it
             is
             
               mundus
               muliebris
            
             ,
             
             the
             adorning
             of
             women
             .
             Saint
             Gregory
             saith
             ,
             what
             a
             deformity
             is
             it
             in
             men
             
             when
             it
             is
             found
             fault
             with
             in
             women
             .
             The
             places
             before
             quoted
             condemne
             〈◊〉
             as
             vsed
             ,
             in
             a
             wanton
             lascivious
             manner
             ,
             and
             for
             unchast
             ends
             .
          
           
             
               1.
               
               The
               platting
               and
               wreathing
               of
               the
               haire
               .
            
             
               2.
               
               The
               adding
               of
               gold
               and
               silver
               to
               adorne
               them
               .
            
             
               3.
               
               Rare
               and
               strange
               ,
               or
               costly
               apparel
               :
               such
               as
               our
               Saviour
               implicitely
               
               taxes
               in
               the
               rich
               glatton
               ,
               who
               was
               clothed
               with
               purple
               and
               fine
               linnen
               .
               This
               affectation
               of
               such
               vanity
               and
               cost
               in
               apparel
               ,
               with
               so
               much
               industry
               and
               care
               ,
               while
               the
               adorning
               of
               the
               inner
               man
               is
               neglected
               ,
               is
               here
               forbidden
               .
               For
               of
               this
               we
               may
               say
               ,
               
                 〈◊〉
                 〈◊〉
                 in
                 studio
                 vestium
                 〈◊〉
                 deesse
              
               ;
               let
               no
               man
               conceive
               or
               〈◊〉
               himself
               that
               he
               can
               be
               free
               from
               sinne
               ,
               that
               takes
               too
               much
               care
               about
               apparel
               .
               As
               for
               
                 vestitus
                 peregrinus
              
               ,
               strange
               apparel
               ,
               God
               by
               the
               Prophet
               threatens
               
               to
               punish
               such
               as
               are
               clothed
               with
               strange
               apparel
               .
               Saint
               Pauls
               reason
               against
               such
               care
               to
               adorne
               the
               body
               is
               ,
               because
               it
               becomes
               not
               those
               that
               professe
               the
               〈◊〉
               of
               God.
               And
               Saint
               Peter
               hath
               two
               reasons
               against
               it
               .
               1.
               
               Because
               the
               chief
               care
               should
               be
               about
               the
               hidden
               man
               of
               the
               heart
               :
               for
               as
               Cato
               once
               said
               ,
               
                 〈◊〉
                 corporis
              
               
               
                 〈◊〉
                 ,
                 〈◊〉
                 magna
                 mentis
                 incuria
                 ,
              
               where
               there
               is
               great
               care
               of
               the
               body
               ,
               there
               is
               usually
               greatest
               neglect
               of
               the
               mind
               :
               therfore
               not
               the
               outward
               ,
               but
               the
               inward
               man
               
               is
               to
               be
               adorned
               .
               2.
               
               The
               Saints
               in
               old
               time
               did
               not
               thus
               apparel
               themselves
               ,
               not
               
                 Sarah
                 &c.
              
               
               Therefore
               follow
               their
               examples
               .
            
          
           
             3.
             
             Another
             allurement
             is
             ,
             the
             gesture
             ;
             a
             proud
             allureing
             gate
             .
             God
             threatens
             that
             he
             will
             devise
             evil
             against
             such
             as
             go
             haughtily
             .
             Esay
             describes
             the
             particulars
             ,
             
             and
             tells
             us
             the
             manner
             of
             their
             proud
             walking
             .
             1.
             
             They
             are
             haughty
             ,
             going
             on
             〈◊〉
             .
             
             2.
             
             They
             have
             
               erectum
               guttar
            
             ,
             stretched
             out
             necks
             .
             3.
             
             They
             have
             
               〈◊〉
               antes
               oculos
            
             ,
             rowling
             and
             wanton
             eyes
             ,
             looking
             wantonly
             .
             4.
             
               minutos
               passus
            
             ,
             a
             mincing
             or
             tripping
             gate
             :
             they
             go
             as
             if
             they
             were
             〈◊〉
             ,
             shackled
             .
             And
             the
             Prophet
             for
             these
             thundereth
             against
             the
             daughters
             of
             Sion
             ,
             but
             much
             more
             would
             he
             have
             
             done
             against
             the
             sons
             of
             Sion
             ;
             
               gestum
               natura
               dedit
               ,
               sed
               gratia
               〈◊〉
               .
            
             There
             is
             a
             generation
             ,
             saith
             Agur
             ,
             whose
             eyes
             are
             haughty
             ,
             some
             have
             proud
             
             gates
             naturally
             ,
             but
             though
             nature
             hath
             given
             it
             ,
             yet
             grace
             can
             amend
             it
             .
          
           
             Now
             we
             come
             to
             the
             watering
             of
             our
             lust
             by
             those
             provcations
             and
             incentives
             
             which
             are
             without
             us
             .
          
           
             1.
             
             The
             kingly
             Prophet
             tells
             us
             of
             some
             which
             have
             
               consortium
               cum
               adulteris
            
             ,
             are
             partakers
             ,
             or
             keep
             company
             with
             adulterers
             .
             The
             wiseman
             (
             speaking
             of
             a
             yong
             man
             that
             had
             entered
             into
             the
             company
             and
             communication
             with
             a
             harlot
             )
             saith
             ,
             he
             goeth
             after
             her
             ,
             as
             an
             oxe
             to
             the
             slaughter
             ,
             or
             a
             fool
             to
             the
             stocks
             ,
             or
             a
             bird
             to
             the
             pitfall
             ,
             and
             feeles
             it
             not
             ,
             till
             the
             dart
             strike
             through
             his
             
             liver
             .
          
           
             And
             indeed
             lewd
             company
             is
             very
             dangerous
             for
             this
             sinne
             ,
             as
             we
             see
             by
             that
             the
             Apostle
             tells
             us
             ,
             
               modicum
               fermenti
               corrumpit
               totam
               massam
               ,
               a
               little
               leaven
               〈◊〉
               the
               whole
               lump
               .
            
             Which
             though
             it
             may
             be
             applyed
             to
             any
             vice
             ,
             yet
             Saint
             Paul
             
             there
             applyeth
             it
             particularly
             to
             this
             ;
             shewing
             that
             this
             vice
             hath
             an
             especial
             quality
             in
             it
             to
             infect
             and
             leaven
             others
             .
             The
             holy
             Ghost
             bids
             us
             beware
             of
             evil
             company
             :
             and
             not
             onely
             of
             those
             that
             are
             notoriously
             evil
             ,
             but
             of
             suspicious
             company
             ,
             and
             
             〈◊〉
             times
             .
             The
             young
             man
             (
             in
             the
             Proverbs
             )
             went
             to
             a
             suspected
             house
             ,
             and
             at
             a
             suspected
             time
             ,
             in
             the
             twilight
             when
             it
             was
             now
             dark
             :
             and
             these
             two
             disposed
             to
             this
             vice
             .
             1.
             
             Haunting
             suspicious
             places
             .
             2.
             
             At
             suspicious
             times
             .
             We
             are
             not
             onely
             to
             refrain
             from
             evil
             ,
             but
             from
             the
             shew
             of
             evil
             ;
             and
             we
             must
             provide
             for
             
             things
             honest
             ,
             not
             onely
             
               coram
               Deo
            
             ,
             before
             God
             ,
             but
             also
             
               〈◊〉
               〈◊〉
            
             ,
             before
             
             men
             ,
             as
             the
             Apostle
             exhorts
             .
          
           
             Vnder
             bad
             company
             ,
             come
             bad
             books
             ,
             that
             speak
             broadly
             of
             filthy
             and
             obscene
             matters
             .
             The
             heathen
             man
             called
             his
             books
             comites
             ,
             his
             companions
             .
             Though
             he
             were
             solus
             alone
             ,
             yet
             as
             long
             as
             he
             had
             his
             books
             to
             beare
             him
             company
             ,
             he
             was
             
               nunquamminus
               solus
               ,
               quam
               cum
               solus
               ,
            
             never
             lesse
             alone
             ,
             then
             when
             he
             was
             alone
             .
             
             Evil
             books
             containe
             many
             evil
             words
             ,
             and
             evil
             words
             corrupt
             good
             manners
             ,
             
             as
             the
             Apostle
             tells
             out
             of
             Menander
             ,
             speaking
             of
             the
             sayings
             of
             the
             Epicures
             ;
             
             and
             evil
             words
             are
             like
             stolen
             waters
             which
             are
             sweet
             ,
             and
             as
             bread
             eaten
             in
             secret
             which
             is
             pleasant
             .
          
           
           
             2.
             
             To
             ill
             company
             and
             bad
             books
             may
             be
             added
             such
             things
             ,
             as
             by
             the
             eye
             and
             the
             eare
             make
             the
             same
             impression
             in
             the
             soul
             :
             as
             namely
             ,
             
               imagines
               obscaenae
            
             ,
             obscene
             and
             filthy
             pictures
             ,
             such
             as
             that
             of
             Baal-Peor
             :
             which
             they
             carried
             about
             for
             publike
             view
             ,
             to
             stir
             up
             lustful
             thoughts
             ;
             〈◊〉
             longed
             to
             look
             on
             it
             ,
             and
             as
             it
             is
             in
             the
             psalme
             ,
             they
             joyned
             themselves
             to
             Baal-Peor
             ,
             and
             eat
             the
             offerings
             of
             the
             dead
             .
             It
             was
             
             the
             counsel
             of
             Balaam
             ,
             to
             bring
             them
             to
             see
             the
             image
             and
             offer
             to
             it
             ,
             and
             then
             to
             draw
             
             them
             to
             commit
             whoredom
             with
             the
             daughters
             of
             Moab
             :
             and
             therefore
             the
             Apostles
             advise
             is
             ,
             
               ne
               scortemur
            
             ,
             let
             not
             us
             commit
             whoredom
             .
             We
             know
             what
             he
             saith
             in
             〈◊〉
             ,
             the
             parlors
             were
             hung
             with
             Danae
             ,
             and
             Jupiter
             coming
             to
             her
             ;
             and
             you
             may
             see
             his
             conclusion
             .
             The
             wiseman
             tells
             us
             of
             the
             harlots
             chamber
             ,
             which
             was
             hung
             with
             Tapistry
             ,
             which
             was
             very
             like
             to
             be
             such
             as
             〈◊〉
             .
             And
             by
             analogie
             
             hereto
             ,
             all
             
               Choreae
               〈◊〉
            
             ,
             wanton
             dancings
             ,
             as
             that
             of
             
               Herodias
               ,
               Ludi
               Theatrici
            
             ,
             
             
             stage
             playes
             ,
             become
             allurements
             ,
             by
             stirring
             up
             the
             minde
             by
             the
             eye
             or
             
             eare
             ,
             and
             are
             therefore
             forbidden
             .
             The
             reasons
             ,
             as
             the
             Councils
             alledge
             them
             are
             
             very
             good
             .
             
          
           
             1.
             
             Because
             our
             eyes
             thereby
             behold
             much
             vanity
             .
             2.
             
             Because
             a
             man
             cannot
             go
             upon
             
             hot
             coales
             ,
             and
             his
             feet
             not
             be
             burnt
             .
             Or
             can
             he
             touch
             pitch
             and
             not
             be
             defiled
             ,
             or
             
             see
             wanton
             actions
             ,
             and
             his
             affections
             not
             be
             moved
             ;
             and.
             3.
             
             There
             is
             losse
             and
             expence
             
             of
             precious
             time
             .
             
          
           
             So
             that
             by
             what
             meanes
             soever
             the
             concupiscence
             and
             spirit
             of
             fornication
             is
             watered
             ,
             
             whether
             it
             be
             by
             lascivious
             words
             ,
             songs
             ,
             or
             sights
             ,
             by
             the
             eyes
             or
             by
             the
             cares
             moved
             to
             wanntonnes
             ,
             it
             is
             said
             to
             be
             
               baculum
               lascivientium
            
             ,
             the
             supporter
             of
             lasciviousnes
             ,
             and
             casteth
             off
             the
             cords
             of
             discipline
             ,
             and
             is
             the
             beginning
             of
             all
             wickednes
             .
             
          
           
             Now
             the
             vertue
             of
             modestie
             is
             proper
             to
             restrain
             these
             ,
             the
             object
             whereof
             is
             honestum
             :
             
             which
             as
             it
             hath
             onely
             an
             inward
             beauty
             ,
             so
             is
             it
             onely
             by
             an
             inward
             eye
             discorned
             and
             for
             this
             the
             Saints
             love
             one
             another
             ;
             as
             the
             outward
             beauty
             allureth
             the
             adulterers
             eye
             .
             Therefore
             it
             is
             ,
             that
             Saint
             Paul
             in
             diverse
             places
             standeth
             much
             upon
             this
             
             point
             ;
             as
             it
             becometh
             the
             Saints
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             we
             must
             look
             to
             that
             which
             the
             〈◊〉
             like
             ,
             and
             which
             is
             decent
             in
             their
             eyes
             .
          
           
             There
             are
             two
             sorts
             of
             likers
             .
          
           
             
               1.
               
               There
               is
               a
               sort
               of
               men
               ,
               to
               whom
               if
               we
               do
               not
               conforme
               our selves
               in
               the
               
               same
               excesse
               of
               riot
               ,
               they
               think
               it
               strange
               :
               and
               they
               that
               are
               vsed
               to
               it
               ,
               thinke
               it
               becomes
               them
               well
               :
               but
               these
               shall
               one
               day
               give
               account
               to
               him
               that
               judgeth
               both
               quick
               and
               dead
               .
            
             
               2.
               
               There
               is
               another
               sort
               of
               likers
               mentioned
               by
               the
               Psalmist
               ,
               I
               will
               wait
               on
               thy
               name
               ,
               for
               thy
               saints
               like
               it
               well
               .
               That
               is
               decent
               and
               meet
               ,
               which
               the
               Saints
               like
               of
               ;
               and
               so
               we
               must
               judge
               ,
               
                 quid
                 〈◊〉
                 ,
                 &
                 quid
                 offendat
                 sanctos
                 ,
              
               what
               is
               liked
               or
               disliked
               by
               the
               Saints
               ,
               and
               therfore
               the
               Saints
               go
               all
               by
               this
               rule
               ,
               
                 quid
                 deceat
              
               ,
               
               what
               becometh
               them
               ;
               and
               
                 ne
                 quid
                 〈◊〉
                 〈◊〉
              
               ,
               that
               they
               do
               nothing
               to
               offend
               Christs
               little
               ones
               .
            
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               The
               fith
               degree
               ,
               the
               breaking
               out
               of
               this
               sinne
               .
               1.
               
               The
               eye
               .
               Secondly
               ,
               in
               the
               speech
               .
               Thirdl
               by
               the
               symptomes
               〈◊〉
               the
               act
               .
               The
               vertue
               opposite
               is
               .
               〈◊〉
               .
               Of
               the
               outward
               acts
               of
               uncleannes
               .
               1.
               
               Self
               polution
               or
               
                 nocturna
                 pollutio
              
               ,
               whether
               alwayes
               a
               sinne
               .
               2.
               
               Bestiality
               .
               3.
               
               Sodomy
               .
               4.
               
               Whoredom
               ,
               scortatio
               .
               5.
               
               Polygamy
               .
               whether
               lawful
               .
               How
               this
               sinne
               of
               uncleannes
               may
               be
               committed
               in
               matrimony
               ,
               some
               rules
               about
               marriage
               .
               How
               out
               of
               matrimony
               .
               1.
               
               With
               one
               allied
               ,
               which
               is
               incest
               .
               2.
               
               With
               a
               stranger
               too
               us
               ,
               but
               married
               to
               another
               ,
               which
               is
               adultery
               .
               Many
               aggravations
               of
               this
               sinne
               .
               3.
               
               With
               such
               as
               are
               not
               married
               〈◊〉
               .
               1.
               
               By
               keeping
               a
               concubine
               .
               2.
               
               By
               deflouring
               .
               3.
               
               By
               〈◊〉
               and
               wandring
               lust
               .
               4.
               
               By
               prostitution
               .
               The
               highest
               pitch
               of
               this
               sin
               ,
               is
               to
               defend
               it
               .
            
          
           
             THe
             son
             of
             Syrach
             speaks
             of
             some
             men
             ,
             who
             may
             be
             know
             what
             they
             are
             ,
             
             when
             one
             sees
             them
             .
             Their
             apparel
             ,
             gesture
             ,
             and
             gate
             ,
             declare
             what
             is
             in
             them
             ;
             and
             the
             prophet
             speaks
             of
             an
             outward
             pride
             in
             Israel
             ,
             that
             will
             testifie
             to
             
             her
             face
             ;
             so
             for
             this
             sin
             where
             it
             lodges
             ,
             it
             discovers
             it self
             by
             outward
             signes
             :
             which
             are
             either
             in
             the
             eye
             ,
             or
             in
             the
             tongue
             .
          
           
             
               1.
               
               For
               the
               eye
               ,
               our
               Saviour
               saith
               ,
               he
               that
               looks
               upon
               a
               woman
               to
               lust
               after
               her
               ,
               
               hath
               committed
               adulltery
               with
               her
               in
               his
               heart
               :
               and
               therefore
               by
               the
               glances
               of
               
               the
               eye
               ,
               the
               adultery
               of
               the
               heart
               appeares
               ;
               and
               hence
               Saint
               Peter
               speaks
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               an
               adulterous
               eye
               ,
               and
               of
               some
               that
               have
               eyes
               full
               of
               adultery
               ,
               some
               passively
               ,
               
               others
               actively
               ,
               ;
               and
               of
               this
               we
               have
               diverse
               examples
               .
               The
               sons
               of
               God
               
               saw
               the
               daughters
               of
               men
               ,
               and
               we
               see
               what
               followed
               .
               Potiphars
               wife
               cast
               her
               eyes
               
               
               upon
               Joseph
               and
               lusted
               .
               The
               Egytians
               upon
               〈◊〉
               .
               And
               Shechem
               the
               Prince
               of
               
               the
               country
               upon
               〈◊〉
               .
               Lastly
               ,
               King
               David
               upon
               Bathsheba
               ,
               upon
               which
               what
               
               evil
               followed
               ,
               the
               story
               may
               informe
               us
               .
               And
               therfore
               Solomon
               gives
               us
               this
               caution
               .
               
               
               Let
               her
               not
               take
               thee
               with
               her
               eye-lids
               .
               
            
             
               2.
               
               For
               the
               speech
               ;
               which
               is
               the
               froth
               or
               some
               of
               this
               sinne
               ,
               it
               is
               forbidden
               
               by
               the
               Apostle
               by
               the
               name
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 sermo
                 putridus
              
               ,
               rotten
               or
               corrupt
               communication
               ,
               which
               must
               not
               once
               be
               named
               ;
               because
               ,
               a
               man
               shall
               eat
               the
               fruit
               of
               his
               lips
               .
               And
               if
               every
               idle
               word
               shall
               be
               accounted
               for
               ,
               much
               more
               shall
               we
               account
               for
               all
               wanton
               and
               broad
               speeches
               of
               filthy
               matters
               .
               Nay
               we
               are
               not
               to
               speak
               too
               plainly
               of
               lawful
               and
               conjugal
               duties
               ,
               betwixt
               man
               and
               wife
               ,
               we
               see
               the
               holy
               Ghost
               maketh
               choyce
               of
               modest
               words
               in
               that
               kinde
               ,
               and
               〈◊〉
               out
               choyce
               termes
               to
               expresse
               them
               :
               as
               
                 Adam
                 cognovit
                 ,
                 Adam
              
               knew
               Eve
               his
               wife
               :
               and
               it
               ceased
               
               to
               be
               with
               Sarah
               after
               the
               manner
               of
               women
               .
               And
               matrimoniall
               duties
               are
               called
               
               by
               the
               Apostle
               due
               benevolence
               ;
               to
               teach
               us
               ,
               to
               use
               the
               like
               modest
               expressions
               
               in
               these
               matters
               .
            
          
           
             Now
             as
             it
             is
             sure
             ,
             that
             
               impudicus
               〈◊〉
               〈◊〉
               est
               impudici
               animi
               ,
            
             a
             wanton
             eye
             is
             the
             discoverer
             of
             an
             unchast
             minde
             :
             and
             
               impudicum
               labium
               signum
               impudici
               cordis
            
             ,
             an
             unchast
             tongue
             a
             signe
             of
             a
             wanton
             heart
             ;
             so
             it
             is
             as
             sure
             ,
             that
             to
             speak
             broadly
             
             concerning
             secret
             things
             is
             ,
             inverecundia
             ,
             want
             of
             shame
             ,
             which
             is
             against
             that
             
             Godly
             feare
             and
             shamefastnesse
             mentioned
             by
             the
             Apostle
             :
             for
             our
             conversation
             should
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             reverence
             and
             feare
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             shamfastnes
             and
             sobriety
             ;
             and
             as
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             filthinesse
             and
             filthy
             talking
             ,
             they
             should
             be
             far
             from
             us
             ,
             as
             the
             Apostle
             urges
             :
             and
             lest
             any
             should
             object
             and
             say
             ,
             
             that
             
               stollen
               waters
               are
               sweet
            
             ,
             he
             prevents
             them
             ,
             saying
             ,
             
               Let
               no
               man
               seduce
               you
               with
               vain
               words
               ,
               for
               ,
               for
               these
               things
               comes
               the
               wrath
               of
               God
               upon
               the
               children
               of
               disobedience
               .
            
          
           
             Before
             we
             come
             to
             the
             outward
             act
             ,
             we
             are
             to
             consider
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             they
             
             are
             called
             in
             Physick
             ,
             the
             Antecedents
             ,
             or
             as
             it
             were
             grudgings
             before
             an
             Ague
             ,
             such
             as
             go
             immediately
             before
             the
             act
             .
             And
             they
             are
             either
             
               in
               Conatu
               ;
               the
               endeavour
               ,
               or
               attempt
               ,
            
             as
             first
             ,
             by
             Sorcery
             and
             Witchcraft
             to
             provoke
             lust
             ,
             when
             they
             are
             past
             the
             
             flower
             of
             their
             years
             ,
             as
             did
             
               〈◊〉
               :
               〈◊〉
            
             cals
             them
             〈◊〉
             .
             2.
             
             By
             laying
             
             wait
             at
             the
             door
             of
             our
             Neighbour
             .
             3.
             
             By
             alluring
             speeches
             ,
             Numb
             .
             31.
             16.
             all
             which
             are
             the
             more
             horrible
             ,
             when
             they
             are
             accompanied
             with
             murder
             ;
             For
             the
             
               adulterous
               woman
            
             ,
             as
             Solomon
             saith
             ,
             
               hath
               cast
               down
               many
               wounded
               ,
               and
               many
               strong
            
             
             
               ones
               have
               been
               slain
               by
               her
               .
            
             Or
             else
             
               Praeludia
               ,
               Previous
               actions
            
             ,
             that
             bring
             on
             the
             outward
             act
             :
             As
             1.
             
             
               Amplexus
               impudicus
               ,
               Immodest
               imbraces
            
             ,
             imbracing
             the
             bosom
             
             of
             a
             stranger
             ,
             
               impurum
               osculum
               ,
               an
               unchaste
               kisse
               .
            
             The
             Harlot
             (
             in
             the
             Proverbs
             )
             had
             a
             stronge
             or
             impudent
             face
             ,
             she
             caught
             him
             (
             the
             young
             man
             )
             and
             kissed
             him
             .
             2.
             
             Touching
             with
             the
             hands
             those
             parts
             that
             ought
             to
             be
             kept
             secret
             ;
             the
             woman
             was
             to
             be
             put
             to
             death
             ,
             that
             puts
             forth
             her
             hand
             ,
             &c.
             though
             it
             were
             to
             deliver
             her
             Husband
             from
             those
             that
             strove
             with
             him
             .
             3.
             
             
               By
               making
               them
               drunk
            
             ,
             that
             they
             
             may
             discover
             their
             nakednesse
             .
             And
             above
             all
             these
             ,
             there
             are
             some
             things
             ,
             in
             naming
             
             whereof
             the
             Apostle
             is
             at
             a
             stand
             ,
             and
             saith
             ,
             that
             there
             are
             some
             things
             (
             which
             he
             
             wrappeth
             in
             silence
             )
             
               of
               which
               it
               is
               a
               shame
               even
               to
               speak
               .
            
          
           
             Against
             these
             is
             opposed
             the
             vertue
             called
             
               〈◊〉
               ,
               shamefastnesse
            
             .
             The
             Apostle
             
             saith
             ,
             
               God
               hath
               not
               called
               us
               unto
               uncleannesse
               ,
            
             but
             
               ad
               sanctimoniam
               ,
               to
               purity
               and
               holinesse
            
             ;
             
             and
             that
             every
             one
             ought
             to
             〈◊〉
             his
             vessel
             〈◊〉
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               sanctification
            
             
             
               and
               honour
            
             ;
             and
             instead
             of
             giving
             our selves
             to
             those
             things
             ,
             we
             ought
             to
             think
             upon
             
             
             such
             things
             as
             are
             
               honest
               and
               pure
            
             :
             For
             as
             
               S.
               James
            
             tels
             us
             ,
             
               The
               wisdom
               which
               is
               from
               above
               ,
               is
               pure
            
             in
             the
             first
             place
             ;
             and
             therefore
             God
             took
             order
             under
             the
             Law
             ,
             that
             such
             unseemly
             parts
             might
             not
             be
             seen
             ;
             which
             Cham
             seeing
             and
             not
             turning
             away
             had
             a
             curse
             pronounced
             against
             him
             .
          
           
           
             We
             come
             now
             to
             speak
             of
             the
             act
             it self
             .
             Within
             the
             act
             of
             incontinency
             are
             
             comprehended
             .
          
           
             1.
             
             That
             with
             ones
             self
             ,
             which
             the
             Apostle
             cals
             〈◊〉
             ,
             or
             self
             pollution
             or
             defiling
             
             of
             ones
             own
             flesh
             ;
             or
             filthinesse
             of
             the
             flesh
             ;
             opposite
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             holinesse
             ,
             he
             
             
             makes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               this
               defiling
               of
               the
               flesh
            
             ,
             2
             Cor.
             7.
             1.
             1
             
             Thess.
             4.
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               the
               lust
               of
               uncleannesse
            
             ,
             which
             includes
             the
             act
             ;
             for
             the
             act
             of
             this
             sin
             is
             nothing
             else
             
             but
             the
             bringing
             forth
             of
             those
             inward
             lusts
             .
             But
             more
             plainly
             S.
             Peter
             calls
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               lust
               of
               uncleannesse
            
             ,
             or
             the
             desire
             of
             polluting
             :
             with
             which
             ,
             Jude
             
             speaking
             of
             wicked
             men
             ,
             saith
             ,
             
               Sopiti
               inquinant
               carnem
               ,
               these
               filthy
               Dreamers
               defile
               the
               flesh
               ,
            
             and
             not
             onely
             their
             flesh
             ,
             but
             their
             garments
             are
             polluted
             also
             ;
             and
             such
             hatred
             he
             would
             have
             against
             this
             sin
             ,
             that
             we
             should
             not
             onely
             hate
             the
             sin
             ,
             but
             even
             the
             garment
             spotted
             and
             defiled
             with
             it
             .
             For
             besides
             the
             diseases
             and
             weaknesse
             which
             it
             brings
             upon
             the
             body
             ,
             it
             likewise
             ,
             by
             polluting
             the
             body
             ,
             is
             opposite
             to
             our
             Baptisme
             ,
             in
             which
             there
             is
             an
             outward
             washing
             of
             the
             body
             ,
             as
             well
             as
             an
             inward
             of
             the
             soul.
             
          
           
             Now
             because
             of
             these
             words
             of
             
               S.
               Iude
            
             ,
             here
             falleth
             in
             this
             particular
             ,
             Nocturna
             
             
               pollutio
               ,
               nightly
               pollutions
            
             .
          
           
             If
             it
             be
             therefore
             ,
             1.
             
             By
             reason
             of
             infirmity
             and
             weaknesse
             of
             nature
             .
             2.
             
             Or
             
               Ex
               〈◊〉
               vasorum
            
             ,
             from
             the
             fulnesse
             of
             the
             spermatick
             vessels
             .
             3.
             
             Or
             upon
             the
             
               laxitas
               partium
            
             ,
             loosenesse
             or
             dissolution
             of
             those
             parts
             upon
             violent
             exercise
             ,
             or
             heat
             ,
             by
             hard
             riding
             ,
             &c.
             and
             not
             proceeding
             from
             lust
             ;
             in
             these
             and
             the
             like
             cases
             ,
             it
             is
             no
             sin
             :
             yet
             with
             this
             proviso
             ,
             that
             (
             though
             it
             proceed
             from
             some
             or
             all
             of
             these
             causes
             )
             there
             be
             
               ingrata
               recordatio
            
             ,
             a
             regret
             and
             sorrow
             in
             remembring
             it
             :
             otherwise
             it
             will
             be
             imputed
             as
             a
             sin
             ;
             but
             if
             (
             it
             being
             not
             in
             his
             thought
             )
             seed
             passe
             from
             him
             against
             his
             will
             ,
             and
             without
             his
             knowledge
             ,
             if
             he
             be
             grieved
             at
             it
             ,
             when
             he
             feeleth
             or
             knoweth
             of
             it
             ,
             in
             that
             case
             it
             is
             no
             sin
             .
          
           
             But
             on
             the
             other
             side
             ,
             if
             a
             man
             be
             given
             to
             drunkennesse
             ,
             or
             other
             excesse
             ,
             and
             by
             reason
             thereof
             it
             issue
             from
             him
             ,
             though
             it
             be
             not
             sin
             
               ratione
               actus
               〈◊〉
            
             ,
             by
             reason
             of
             the
             act
             subsequent
             ,
             which
             is
             involuntary
             ,
             there
             being
             no
             purpose
             to
             commit
             the
             sin
             ,
             yet
             it
             is
             a
             sin
             ,
             and
             liable
             to
             punishment
             ,
             
               ratione
               actus
               praecedentis
               ,
               by
               reason
               of
               the
               precedent
               act
               ,
            
             that
             is
             ,
             drunkennesse
             ;
             for
             that
             which
             is
             not
             voluntary
             in
             the
             act
             ,
             may
             yet
             be
             voluntary
             ,
             and
             therefore
             sinful
             in
             the
             cause
             ;
             and
             thus
             if
             from
             surfetting
             there
             come
             
               〈◊〉
               seminis
            
             ,
             this
             is
             a
             sin
             :
             or
             if
             by
             often
             rolling
             of
             wanton
             cogitations
             in
             the
             day
             time
             ,
             it
             be
             procured
             in
             the
             night
             ;
             or
             that
             willingly
             by
             day
             〈◊〉
             night
             he
             spill
             his
             seed
             ,
             as
             Onan
             did
             ,
             it
             is
             a
             great
             offence
             in
             Gods
             sight
             .
             The
             Apostle
             
             calls
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             uncleannes
             ,
             the
             fathers
             Mollitiem
             ,
             effeminatenesse
             ,
             and
             the
             law
             termes
             it
             ,
             the
             sin
             of
             Onan
             ,
             and
             the
             censure
             of
             it
             is
             ,
             it
             was
             exceeding
             wicked
             in
             Gods
             eyes
             .
          
           
             2.
             
             If
             it
             be
             
               cum
               alio
            
             ,
             with
             another
             ,
             then
             comes
             Bestiality
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             an
             abomination
             
             not
             to
             be
             named
             ,
             buggery
             with
             a
             beast
             ,
             forbidden
             by
             the
             law
             ,
             and
             punished
             with
             
             death
             both
             of
             man
             and
             beast
             ;
             and
             not
             onely
             with
             the
             death
             of
             the
             body
             ,
             but
             with
             
             that
             of
             the
             soul
             too
             .
             Without
             shall
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             abominable
             buggerers
             .
             They
             which
             make
             a
             confusion
             (
             as
             it
             is
             called
             )
             between
             themselves
             and
             beasts
             ,
             shall
             be
             brought
             to
             
             
             worse
             then
             a
             beastly
             confusion
             in
             the
             end
             .
          
           
             3.
             
             If
             it
             be
             with
             mankinde
             ,
             it
             is
             either
             with
             consent
             of
             both
             parties
             ,
             and
             then
             it
             is
             a
             sin
             in
             both
             ;
             or
             if
             either
             party
             ,
             whether
             male
             or
             female
             be
             forced
             by
             violence
             ,
             
             and
             seeketh
             to
             resist
             ,
             but
             cannot
             ,
             that
             party
             is
             innocent
             :
             but
             the
             enforcer
             
             committs
             a
             double
             sinne
             ;
             one
             in
             the
             violence
             ,
             which
             is
             against
             the
             former
             commandment
             ;
             and
             the
             other
             in
             the
             very
             act
             〈◊〉
             ,
             against
             this
             ;
             and
             therefore
             by
             the
             law
             he
             was
             to
             die
             .
          
           
             4.
             
             Of
             those
             that
             yield
             consent
             ,
             they
             are
             either
             males
             or
             females
             :
             for
             so
             strong
             
             and
             strange
             is
             our
             concupiscence
             ,
             that
             any
             thing
             is
             sufficient
             to
             stir
             up
             the
             coals
             and
             kindle
             it
             :
             and
             the
             heathen
             could
             say
             ,
             
               Quod
               in
               foeminis
               sexus
               facit
               ,
               id
               facit
               in
               puero
               aetas
               ,
            
             that
             which
             the
             sexe
             causeth
             towards
             women
             ,
             the
             age
             causeth
             towards
             boyes
             .
             Thou
             shalt
             not
             lie
             with
             mankinde
             ,
             as
             with
             womankinde
             ,
             saith
             the
             law
             :
             and
             why
             ?
             for
             it
             is
             an
             abomination
             .
             And
             the
             offenders
             against
             this
             law
             are
             to
             be
             punished
             with
             
             
             death
             .
             There
             are
             two
             reasons
             for
             it
             .
          
           
             
               1.
               
               It
               is
               an
               unfruitful
               worke
               of
               darknesse
               ,
               and
               
                 contra
                 bonum
                 prolis
              
               ,
               against
               the
               benefit
               of
               procreation
               ,
               which
               is
               one
               of
               the
               principal
               ends
               of
               matrimonie
               .
               
            
             
               
               2.
               
               It
               is
               also
               
                 against
                 nature
              
               ,
               altogether
               unnatural
               ,
               the
               natural
               use
               being
               in
               the
               other
               
               sex
               ,
               therefore
               the
               Apostle
               makes
               it
               the
               signe
               of
               a
               reprobate
               minde
               .
               And
               not
               onely
               a
               
               sin
               in
               it self
               ,
               but
               a
               punishment
               also
               of
               other
               sins
               :
               For
               ,
               for
               this
               sin
               it
               was
               ,
               that
               God
               himself
               
               came
               down
               and
               sate
               in
               judgement
               against
               the
               five
               Cities
               ,
               which
               plot
               of
               ground
               
               is
               an
               unprofitable
               Sea
               to
               this
               day
               ,
               called
               
                 Mare
                 mortuum
                 ,
                 the
                 dead
                 sea
                 ,
              
               because
               it
               nourisheth
               no
               living
               thing
               in
               it
               :
               and
               it
               is
               also
               called
               
                 Lacus
                 Asphaltites
              
               ,
               of
               the
               unfruitfulnesse
               of
               it
               ,
               answerable
               to
               the
               sterility
               of
               this
               sin
               .
            
          
           
             5.
             
             With
             the
             female
             this
             sin
             is
             committed
             ,
             and
             that
             either
             with
             more
             then
             one
             ,
             or
             
             with
             one
             alone
             ;
             with
             more
             ,
             either
             without
             law
             ,
             or
             with
             colour
             of
             law
             .
             That
             without
             all
             colour
             of
             law
             ,
             is
             called
             
               Scortatio
               ,
               Whoring
            
             :
             and
             this
             is
             not
             only
             forbidden
             ,
             but
             in
             the
             
             next
             verse
             ,
             the
             Whore
             is
             resembled
             to
             a
             Bitch
             ,
             and
             Whoremongers
             to
             a
             company
             of
             dogs
             .
             
          
           
             For
             the
             punishment
             of
             it
             ;
             by
             the
             light
             of
             Nature
             it
             was
             punisht
             with
             Death
             ,
             the
             
             offenders
             were
             to
             be
             burnt
             ,
             as
             we
             see
             in
             Thamar
             .
             And
             because
             the
             civil
             laws
             of
             men
             inflict
             small
             punishment
             for
             this
             sin
             ,
             therefore
             God
             himself
             will
             punish
             it
             ,
             Whoremongers
             
             
               and
               adulterers
               God
               will
               judge
            
             :
             yea
             ,
             God
             will
             judge
             it
             both
             in
             the
             world
             to
             come
             ,
             for
             the
             whoremongers
             are
             〈◊〉
             among
             those
             that
             shall
             have
             their
             portion
             in
             the
             fiery
             Lake
             ;
             and
             also
             in
             this
             life
             ,
             with
             strange
             and
             extraordinary
             judgements
             ,
             as
             
               Lue
               Gallica
            
             ,
             with
             the
             
               French
               Pox
            
             ,
             an
             abominable
             and
             filthy
             disease
             ,
             not
             heard
             of
             in
             former
             Ages
             .
          
           
             6.
             
             Under
             colour
             of
             law
             ,
             or
             pretext
             of
             mariage
             comes
             Poligamy
             ,
             a
             fault
             wherewith
             
             sundry
             of
             the
             Patriarchs
             and
             others
             were
             intangled
             ,
             yielding
             to
             the
             corrupt
             customs
             of
             the
             Countreys
             about
             them
             ,
             not
             enquiring
             after
             Gods
             will.
             But
             nature
             it self
             might
             have
             taught
             them
             that
             where
             the
             care
             of
             both
             sexes
             is
             requird
             for
             education
             ,
             there
             the
             very
             beasts
             of
             the
             field
             ,
             and
             fowls
             of
             the
             air
             are
             ,
             coupled
             but
             one
             with
             one
             :
             but
             where
             the
             dam
             alone
             ,
             or
             female
             may
             bring
             up
             the
             young
             ,
             there
             it
             is
             otherwise
             .
          
           
             This
             is
             plain
             even
             from
             the
             Creation
             ,
             where
             it
             is
             said
             ,
             
               male
               and
               female
               created
               he
               them
               :
            
             
             but
             more
             plain
             from
             that
             of
             our
             Saviour
             ,
             
               And
               they
               twain
               shall
               be
               one
               :
               flesh
            
             ;
             where
             we
             
             
             see
             the
             number
             set
             down
             expressely
             :
             as
             also
             from
             another
             speech
             of
             his
             ,
             
               whosoever
               shall
               put
               away
               his
               wife
               and
               marry
               another
               ,
               committeth
               adultery
               .
            
             In
             the
             Law
             it
             is
             forbidden
             ;
             
               Thou
               shalt
               not
               take
               one
               wife
               to
               another
               ,
               or
               take
               a
               wife
               to
               her
               sister
               .
            
             The
             terms
             of
             brother
             
             and
             sister
             are
             applyed
             to
             any
             thing
             that
             is
             alike
             ,
             even
             to
             inanimate
             things
             :
             as
             if
             to
             one
             half
             of
             a
             thing
             the
             other
             half
             be
             added
             ,
             it
             might
             well
             be
             called
             the
             brother
             or
             sister
             of
             it
             ;
             therefore
             by
             sister
             may
             here
             be
             understood
             another
             wife
             :
             but
             whether
             it
             be
             so
             to
             be
             understood
             or
             no
             ,
             yet
             the
             reason
             added
             there
             [
             
               lest
               thou
               vex
               her
            
             ]
             is
             sufficient
             .
             The
             very
             vexation
             and
             trouble
             in
             the
             house
             .
             This
             what
             it
             was
             ,
             we
             see
             in
             Abrahams
             house
             ,
             
             while
             Hagar
             remained
             in
             it
             ;
             and
             in
             Jacobs
             ,
             while
             Rachel
             envied
             Leah
             ;
             and
             lastly
             ,
             in
             Elkanahs
             
             between
             Hannah
             and
             〈◊〉
             .
             So
             that
             the
             inconvenience
             which
             hereby
             arises
             ,
             
             in
             hindering
             
               bonum
               oeconomicum
            
             ,
             the
             peace
             of
             the
             family
             ,
             is
             reason
             strong
             enough
             to
             evince
             the
             inexpedience
             ,
             if
             not
             the
             unlawfulnesse
             of
             it
             .
          
           
             But
             it
             is
             objected
             ,
             that
             it
             was
             lawful
             at
             the
             first
             ,
             for
             the
             increase
             of
             〈◊〉
             ,
             and
             
             propagation
             of
             the
             world
             .
          
           
             In
             answer
             whereof
             we
             say
             .
             That
             indeed
             ,
             if
             ever
             it
             had
             been
             lawful
             or
             allowed
             ,
             it
             
             had
             been
             so
             in
             the
             begining
             .
             But
             the
             Prophet
             Malachy
             calleth
             men
             to
             the
             beginning
             in
             this
             very
             point
             ,
             and
             tells
             them
             (
             as
             our
             Saviour
             told
             the
             Pharisees
             )
             
               ab
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               sic
               ,
               from
               the
               beginning
               it
               was
               not
               so
            
             ;
             and
             that
             
               God
               having
               plenty
               of
               Spirit
            
             and
             power
             
             to
             have
             made
             more
             ,
             yet
             made
             but
             one
             :
             one
             Eve
             for
             one
             
               Adam
               :
               and
               wherefore
               one
               ?
               because
               he
               sought
               a
               godly
               seed
               .
            
             And
             therefore
             Polygamie
             was
             unlawful
             from
             the
             beginning
             ,
             and
             much
             more
             in
             all
             ages
             that
             should
             follow
             〈◊〉
             .
          
           
             Again
             ,
             the
             first
             that
             the
             holy
             Ghost
             noteth
             to
             have
             had
             two
             wives
             was
             wicked
             
             Lamech
             of
             〈◊〉
             race
             :
             and
             though
             Jacob
             had
             two
             also
             ,
             yet
             he
             learnt
             it
             in
             
               〈◊〉
               Aram
            
             among
             the
             Idolaters
             .
             The
             Prophets
             therefore
             having
             spoken
             against
             it
             ,
             and
             Christ
             also
             .
             And
             the
             Apostle
             directing
             ,
             
               let
               every
               woman
               have
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               〈◊〉
               own
               〈◊〉
               ,
               and
               〈◊〉
            
             
             
               husband
               have
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               his
               own
               wife
            
             :
             whatsoever
             〈◊〉
             and
             〈◊〉
             have
             been
             devised
             to
             defend
             it
             ,
             it
             is
             utterly
             unlawful
             .
          
           
             In
             Matrimony
             this
             sin
             is
             committed
             
               uxore
               propria
               ,
               with
               ones
               own
               wife
               ,
            
             for
             we
             〈◊〉
             to
             
             not
             left
             to
             our selves
             in
             Matrimony
             ,
             to
             use
             our
             liberty
             as
             we
             please
             .
             
               〈◊〉
               .
               〈◊〉
               .
               Ambrose
            
             and
             
             others
             of
             the
             Fathers
             ,
             use
             often
             a
             saying
             of
             Sixtus
             a
             Philosopher
             ,
             that
             
               〈◊〉
               est
               〈◊〉
               uxor
               is
               suae
               ferventior
               ,
               〈◊〉
               man
               may
               commit
               adultery
               by
               too
               much
               〈◊〉
               of
               love
               to
               his
            
             
             wife
             .
             This
             〈◊〉
             was
             forbidden
             by
             the
             Law
             ,
             and
             punished
             .
             There
             ought
             to
             be
             no
             approaching
             
             〈◊〉
             
               in
               〈◊〉
            
             ,
             no
             ,
             not
             to
             a
             mans
             own
             〈◊〉
             ,
             if
             it
             were
             ,
             both
             parties
             were
             to
             be
             cut
             off
             from
             among
             the
             people
             .
          
           
           
             But
             because
             here
             we
             may
             fall
             into
             infinite
             questions
             about
             marriage
             ,
             and
             not
             very
             pertinent
             to
             this
             place
             .
             we
             will
             therefore
             here
             content
             our selves
             onely
             with
             these
             few
             considerations
             ,
             because
             we
             have
             spoken
             of
             them
             more
             largely
             already
             .
          
           
             
               1.
               
               We
               must
               have
               Abrahams
               care
               ,
               not
               to
               match
               with
               the
               Canaanites
               ,
               with
               the
               wicked
               ,
               
               
               but
               as
               
                 S.
                 Paul
              
               directeth
               
                 in
                 Domino
                 ,
                 in
                 the
                 Lord.
                 
              
            
             
               2.
               
               Secondly
               ,
               consent
               of
               parents
               must
               be
               had
               .
               
                 Speak
                 to
                 the
                 King
              
               ,
               saith
               Tamar
               to
               
                 Ammon
                 ,
                 for
                 he
                 will
                 not
                 withhold
                 me
                 from
                 thee
                 :
              
               〈◊〉
               thereby
               that
               she
               had
               not
               
               power
               to
               bestow
               her self
               .
            
             
               3
               As
               God
               brought
               Eve
               to
               Adam
               ,
               and
               gave
               her
               to
               him
               ,
               so
               must
               we
               desire
               that
               our
               
               wife
               may
               come
               by
               the
               hand
               of
               God
               ,
               and
               he
               to
               make
               the
               match
               :
               which
               is
               when
               the
               marriage
               is
               made
               by
               the
               Priest
               (
               Gods
               deputy
               )
               in
               the
               face
               of
               the
               Church
               .
            
             
               4.
               
               Which
               more
               neerly
               concerns
               this
               place
               .
               In
               marriage
               we
               must
               so
               behave
               our
               selvs
               ,
               
               in
               having
               wives
               ,
               as
               if
               we
               had
               none
               ,
               and
               to
               be
               content
               to
               master
               our
               lusts
               so
               ,
               that
               for
               
               the
               duties
               of
               Christianity
               ,
               we
               may
               separate
               our selves
               for
               a
               time
               .
            
             
               5.
               
               We
               must
               not
               depart
               or
               divorce
               our selves
               ,
               but
               onely
               in
               case
               of
               Adultery
               ,
               according
               
               to
               our
               Saviours
               rule
               .
            
             
               6.
               
               After
               we
               are
               divided
               by
               the
               death
               of
               one
               party
               ,
               so
               to
               abide
               if
               we
               can
               :
               or
               at
               least
               
               not
               quickly
               to
               wax
               wanton
               and
               marry
               again
               ,
               but
               to
               stay
               for
               a
               time
               ,
               til
               the
               body
               of
               the
               
               party
               deceased
               be
               dissolved
               into
               earth
               ,
               from
               whence
               it
               came
               .
            
          
           
             Out
             of
             matrimony
             we
             commit
             this
             sin
             ,
             1.
             
             Either
             with
             one
             allyed
             to
             us
             .
             Or
             2.
             
             with
             a
             stranger
             .
             
          
           
             
               1.
               
               If
               she
               be
               allyed
               to
               us
               ,
               either
               by
               father
               or
               mother
               ,
               as
               agnata
               or
               cognata
               ,
               it
               is
               called
               incest
               ,
               and
               is
               forbidden
               by
               the
               Law
               ,
               and
               punished
               with
               death
               .
               It
               is
               set
               down
               as
               a
               principle
               ,
               
                 Thou
                 shalt
                 not
                 discover
                 the
                 shame
                 of
                 thy
                 mother
                 ,
                 because
                 she
                 is
                 thy
                 mother
              
               ;
               
               
                 nor
                 of
                 thy
                 sister
                 ,
                 because
                 she
                 is
                 thy
                 sister
                 :
              
               as
               though
               by
               the
               light
               of
               nature
               ,
               the
               very
               
               naming
               of
               mother
               or
               sister
               were
               enough
               to
               keep
               us
               from
               medling
               with
               them
               .
               No
               man
               was
               hotter
               against
               this
               ,
               then
               〈◊〉
               in
               his
               〈◊〉
               〈◊〉
               .
               And
               yet
               this
               sin
               〈◊〉
               a
               time
               was
               winked
               at
               .
               But
               the
               land
               〈◊〉
               out
               the
               〈◊〉
               and
               the
               Perizzites
               for
               this
               abomination
               .
               And
               〈◊〉
               ,
               before
               the
               Law
               ,
               for
               this
               very
               sin
               of
               incest
               ,
               
               forfeited
               both
               his
               right
               to
               the
               kingdom
               (
               which
               went
               from
               him
               to
               〈◊〉
               )
               and
               to
               the
               Priesthood
               ,
               which
               went
               to
               
                 Levi.
                 Possesse
                 your
                 vessels
              
               (
               saith
               the
               Apostle
               )
               
                 in
                 〈◊〉
                 and
                 honour
              
               .
               Now
               the
               honour
               we
               are
               to
               give
               to
               them
               of
               our
               own
               flesh
               ,
               is
               ,
               that
               
               we
               do
               not
               approach
               or
               come
               neer
               them
               .
               Other
               reasons
               〈◊〉
               are
               .
            
             
               
                 
                   1.
                   
                   The
                   neernesse
                   of
                   education
                   ,
                   of
                   those
                   that
                   are
                   our
                   〈◊〉
                   ,
                   or
                   joyned
                   in
                   consanguinity
                   with
                   us
                   ,
                   is
                   such
                   ,
                   that
                   it
                   would
                   prove
                   a
                   great
                   〈◊〉
                   of
                   〈◊〉
                   ,
                   and
                   a
                   great
                   occasion
                   of
                   this
                   sin
                   ,
                   if
                   such
                   marriages
                   were
                   allowed
                   with
                   those
                   that
                   usually
                   live
                   together
                   in
                   the
                   same
                   house
                   ,
                   as
                   parents
                   and
                   children
                   ,
                   brothers
                   and
                   sisters
                   ,
                   &c.
                   usually
                   do
                   .
                
                 
                   2.
                   
                   Because
                   not
                   onely
                   a
                   family
                   within
                   it self
                   ,
                   but
                   also
                   one
                   family
                   with
                   another
                   ,
                   should
                   have
                   friendship
                   and
                   〈◊〉
                   ,
                   which
                   is
                   most
                   especially
                   procured
                   by
                   marriage
                   .
                   Now
                   if
                   〈◊〉
                   should
                   be
                   made
                   within
                   the
                   same
                   family
                   ,
                   every
                   house
                   would
                   be
                   a
                   common-wealth
                   within
                   it self
                   ;
                   whereas
                   by
                   marriages
                   abroad
                   ,
                   there
                   is
                   unity
                   and
                   familiarity
                   contracted
                   between
                   one
                   family
                   and
                   another
                   .
                   It
                   is
                   true
                   ,
                   the
                   consideration
                   of
                   Adams
                   children
                   ,
                   who
                   could
                   marry
                   with
                   no
                   other
                   ,
                   makes
                   〈◊〉
                   〈◊〉
                   to
                   decide
                   ,
                   how
                   far
                   that
                   consanguinity
                   or
                   〈◊〉
                   extends
                   ,
                   wherein
                   marriage
                   is
                   prohibited
                   ;
                   yet
                   this
                   is
                   agreed
                   upon
                   by
                   all
                   ,
                   that
                   in
                   the
                   right
                   line
                   it
                   was
                   never
                   permitted
                   nor
                   allowed
                   in
                   any
                   case
                   ;
                   as
                   for
                   the
                   collateral
                   it
                   may
                   be
                   said
                   as
                   before
                   of
                   〈◊〉
                   ,
                   and
                   divorces
                   ,
                   they
                   were
                   winked
                   at
                   for
                   a
                   time
                   ,
                   but
                   never
                   allowed
                   as
                   〈◊〉
                   .
                   God
                   saith
                   ,
                   that
                   for
                   this
                   sin
                   of
                   incest
                   ,
                   or
                   marrying
                   within
                   the
                   degrees
                   prohibited
                   ,
                   
                     the
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     the
                     〈◊〉
                     ,
                  
                   the
                   〈◊〉
                   ,
                   because
                   of
                   such
                   〈◊〉
                   〈◊〉
                   was
                   punished
                   for
                   〈◊〉
                   ,
                   as
                   we
                   shewed
                   before
                   :
                   and
                   for
                   the
                   〈◊〉
                   ,
                   
                     〈◊〉
                     〈◊〉
                  
                   stood
                   to
                   it
                   ,
                   and
                   〈◊〉
                   in
                   the
                   quarrel
                   ,
                   that
                   Herod
                   〈…〉
                   wife
                   .
                   And
                   the
                   Apostle
                   saith
                   ,
                   that
                   one
                   should
                   have
                   his
                   fathers
                   
                   wife
                   ,
                   was
                   a
                   fornication
                   
                     not
                     〈◊〉
                     named
                     among
                     the
                     Gentiles
                     .
                  
                   And
                   the
                   Prophet
                   saith
                   ,
                   that
                   
                   
                     a
                     〈◊〉
                     and
                     his
                     father
                     〈◊〉
                     go
                     in
                     to
                     one
                     maid
                     ,
                     is
                     a
                     〈◊〉
                     to
                     the
                     holy
                     name
                     of
                     God
                     ,
                     and
                     that
                  
                   
                   
                     he
                     will
                     not
                     spare
                     them
                  
                   .
                   So
                   though
                   for
                   necessity
                   it
                   were
                   tolerated
                   in
                   the
                   beginning
                   ,
                   yet
                   of
                   it self
                   it
                   is
                   unlawful
                   .
                
              
            
             
               2.
               
               Come
               〈◊〉
               to
               those
               that
               〈◊〉
               strangers
               and
               not
               allyed
               〈◊〉
               us
               ,
               and
               they
               are
               either
               ,
               
               1.
               married
               :
               〈◊〉
               or
               free
               and
               〈◊〉
               .
               
            
             
               
                 
                   
                     1.
                     
                     If
                     married
                     or
                     〈◊〉
                     (
                     which
                     is
                     all
                     one
                     )
                     it
                     is
                     adultery
                     ,
                     and
                     forbidden
                     by
                     the
                     law
                     ,
                     
                     and
                     punished
                     with
                     the
                     death
                     of
                     both
                     parties
                     .
                     God
                     is
                     pleased
                     continually
                     to
                     liken
                     
                     〈◊〉
                     to
                     this
                     〈◊〉
                     of
                     adultery
                     ,
                     〈◊〉
                     there
                     is
                     〈◊〉
                     〈◊〉
                     he
                     〈◊〉
                     〈◊〉
                     himself
                     against
                     ;
                     
                     
                     and
                     under
                     this
                     name
                     ,
                     all
                     kinde
                     of
                     pollution
                     or
                     uncleanness
                     is
                     contained
                     ,
                     that
                     so
                     the
                     hainousnesse
                     of
                     this
                     sin
                     may
                     be
                     the
                     more
                     discovered
                     .
                     And
                     though
                     the
                     politick
                     Laws
                     of
                     men
                     have
                     not
                     made
                     it
                     so
                     ,
                     yet
                     by
                     the
                     judgement
                     of
                     many
                     Divines
                     ,
                     it
                     is
                     capital
                     .
                     And
                     good
                     reason
                     it
                     should
                     be
                     so
                     .
                     For
                     it
                     is
                     the
                     perverting
                     of
                     the
                     whole
                     estate
                     of
                     those
                     two
                     Families
                     ,
                     whereof
                     the
                     parties
                     delinquent
                     are
                     members
                     .
                     If
                     it
                     be
                     not
                     known
                     (
                     which
                     God
                     seldom
                     suffers
                     to
                     be
                     kept
                     secret
                     ,
                     for
                     though
                     he
                     deal
                     otherwise
                     in
                     other
                     crimes
                     ,
                     
                     yet
                     here
                     he
                     stayes
                     not
                     for
                     a
                     legal
                     accusation
                     ,
                     but
                     gives
                     the
                     reins
                     to
                     the
                     jealous
                     man
                     to
                     put
                     the
                     womanto
                     her
                     purgation
                     ,
                     though
                     he
                     cannot
                     directly
                     accuse
                     her
                     )
                     then
                     if
                     it
                     be
                     kept
                     close
                     ,
                     and
                     the
                     fault
                     be
                     in
                     the
                     woman
                     ,
                     there
                     is
                     a
                     〈◊〉
                     thest
                     committed
                     :
                     for
                     the
                     man
                     nourisheth
                     and
                     bringeth
                     up
                     a
                     childe
                     ,
                     that
                     is
                     not
                     his
                     ,
                     and
                     layeth
                     up
                     inheritance
                     for
                     it
                     ,
                     to
                     the
                     great
                     wrong
                     and
                     prejudice
                     of
                     his
                     other
                     children
                     .
                     If
                     it
                     be
                     known
                     to
                     the
                     parties
                     ,
                     then
                     God
                     giveth
                     this
                     sin
                     a
                     plain
                     〈◊〉
                     ,
                     by
                     taking
                     away
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     natural
                     affection
                     ,
                     both
                     from
                     the
                     children
                     to
                     the
                     parents
                     ,
                     
                       &
                       contra
                    
                     ,
                     from
                     the
                     parents
                     to
                     the
                     children
                     .
                  
                   
                     Besides
                     this
                     ,
                     such
                     children
                     shall
                     not
                     take
                     deep
                     root
                     ,
                     they
                     shall
                     be
                     rooted
                     out
                     at
                     the
                     
                     last
                     :
                     as
                     appears
                     by
                     
                     Augustus's
                     dealing
                     with
                     his
                     Bastards
                     ;
                     Medea
                     with
                     her
                     issue
                     ;
                     by
                     Absoloms
                     and
                     Adonijahs
                     fall
                     .
                     It
                     fared
                     so
                     between
                     〈◊〉
                     and
                     his
                     brethren
                     ,
                     there
                     was
                     no
                     natural
                     affection
                     between
                     them
                     .
                  
                   
                     In
                     which
                     soever
                     of
                     them
                     the
                     fault
                     be
                     ,
                     there
                     is
                     a
                     sin
                     against
                     the
                     rest
                     of
                     the
                     children
                     ;
                     yea
                     ,
                     and
                     a
                     sin
                     against
                     one
                     that
                     is
                     not
                     ,
                     namely
                     against
                     him
                     that
                     is
                     to
                     be
                     begotten
                     :
                     for
                     he
                     shall
                     be
                     born
                     a
                     Bastard
                     :
                     and
                     consequently
                     such
                     an
                     one
                     as
                     shall
                     not
                     be
                     accounted
                     or
                     reputed
                     one
                     of
                     the
                     congregation
                     of
                     the
                     Lord
                     ,
                     
                       to
                       the
                       tenth
                       generation
                    
                     .
                     
                  
                   
                     It
                     is
                     also
                     against
                     the
                     state
                     of
                     the
                     Common-wealth
                     ,
                     for
                     
                       it
                       polluteth
                       the
                       Land
                    
                     ,
                     so
                     
                     that
                     it
                     will
                     spue
                     out
                     the
                     inhabitants
                     ,
                     and
                     the
                     Land
                     cannot
                     be
                     quit
                     of
                     pollution
                     without
                     bloodshed
                     .
                     And
                     therefore
                     it
                     is
                     certain
                     ,
                     that
                     if
                     adultery
                     be
                     not
                     punished
                     ,
                     it
                     makes
                     way
                     for
                     the
                     ruine
                     of
                     the
                     Land
                     ,
                     rather
                     then
                     other
                     things
                     committed
                     against
                     the
                     publick
                     state
                     ,
                     as
                     Murders
                     ,
                     Poysonings
                     ,
                     &c.
                     (
                     the
                     fruits
                     of
                     this
                     sin
                     )
                     which
                     yet
                     were
                     punished
                     with
                     death
                     by
                     the
                     
                       Lex
                       Iulia
                    
                     :
                     the
                     ground
                     of
                     which
                     Law
                     is
                     ,
                     because
                     the
                     adulteresse
                     living
                     with
                     the
                     lawful
                     wife
                     ,
                     hath
                     opportunity
                     to
                     mingle
                     poyson
                     with
                     her
                     meats
                     :
                     and
                     therefore
                     every
                     Common-wealth
                     hath
                     cause
                     to
                     make
                     it
                     capital
                     .
                     David
                     after
                     adultery
                     fals
                     to
                     murther
                     :
                     and
                     Herodias
                     ,
                     because
                     
                       John
                       Baptist
                    
                     reprehended
                     it
                     ,
                     could
                     not
                     abide
                     him
                     ,
                     and
                     never
                     left
                     till
                     he
                     had
                     got
                     his
                     head
                     off
                     .
                     Whereas
                     a
                     good
                     wife
                     
                       is
                       a
                       possession
                       above
                       pearls
                       ,
                       the
                       heart
                       of
                       her
                       Husband
                       may
                       safely
                       trust
                       in
                       her
                       ,
                    
                     as
                     the
                     
                     Wise
                     man
                     saith
                     .
                  
                   
                     Besides
                     this
                     ,
                     two
                     mischiefs
                     more
                     attend
                     this
                     crime
                     .
                     1.
                     
                     Incest
                     ,
                     where
                     the
                     fault
                     is
                     kept
                     close
                     ;
                     for
                     by
                     this
                     means
                     ,
                     those
                     that
                     marry
                     ,
                     not
                     knowing
                     how
                     they
                     are
                     allied
                     ,
                     nor
                     who
                     is
                     of
                     their
                     race
                     or
                     lineage
                     ,
                     it
                     fals
                     out
                     ,
                     that
                     sometimes
                     they
                     may
                     joyn
                     themselves
                     with
                     those
                     they
                     are
                     near
                     unto
                     ,
                     and
                     so
                     commit
                     incest
                     ,
                     2.
                     
                     
                       Frequent
                       divorces
                    
                     ,
                     or
                     separations
                     ,
                     when
                     one
                     party
                     knows
                     or
                     suspects
                     the
                     incontinency
                     of
                     the
                     other
                     ,
                     from
                     whence
                     hatred
                     and
                     debate
                     usually
                     arise
                     ;
                     and
                     it
                     is
                     plain
                     by
                     the
                     whole
                     course
                     of
                     prophane
                     Histories
                     ,
                     that
                     the
                     greatest
                     Wars
                     both
                     foraign
                     and
                     domestick
                     in
                     many
                     Nations
                     have
                     from
                     hence
                     had
                     their
                     original
                     ,
                     because
                     there
                     commonly
                     followeth
                     an
                     extream
                     hatred
                     of
                     each
                     other
                     upon
                     this
                     occasion
                     ;
                     as
                     Ammou
                     hated
                     Tamar
                     exceedingly
                     :
                     
                     so
                     that
                     his
                     hatred
                     ,
                     after
                     he
                     had
                     knowledge
                     of
                     her
                     ,
                     was
                     greater
                     then
                     his
                     love
                     was
                     to
                     her
                     before
                     .
                  
                   
                     To
                     this
                     we
                     may
                     adde
                     the
                     breach
                     of
                     the
                     ninth
                     Commandement
                     ;
                     
                       Persidiam
                       ,
                       unfaithfulnesse
                    
                     ,
                     and
                     of
                     the
                     third
                     ,
                     
                       Perjurium
                       ,
                       perjury
                    
                     :
                     For
                     at
                     the
                     solemnization
                     of
                     mariage
                     ,
                     there
                     〈◊〉
                     a
                     mutual
                     and
                     solemn
                     Oath
                     ,
                     and
                     vow
                     unto
                     God
                     in
                     the
                     presence
                     of
                     the
                     Congregation
                     ,
                     to
                     keep
                     the
                     mariage-bed
                     undefiled
                     .
                  
                   
                     Besides
                     ,
                     God
                     by
                     the
                     Apostle
                     tels
                     us
                     ,
                     that
                     this
                     sin
                     shall
                     darken
                     the
                     understanding
                     
                     of
                     the
                     wise
                     ,
                     and
                     make
                     them
                     foolish
                     ;
                     which
                     effect
                     we
                     see
                     it
                     wrought
                     in
                     Solomon
                     :
                     and
                     
                     the
                     Prophet
                     tels
                     us
                     ,
                     that
                     
                       Aufert
                       cor
                       ,
                       it
                       takes
                       away
                       the
                       heart
                       of
                       the
                       strong
                       ,
                    
                     as
                     it
                     did
                     in
                     
                     Sampson
                     .
                  
                   
                     By
                     all
                     which
                     we
                     see
                     ,
                     that
                     this
                     vice
                     is
                     prejudicial
                     to
                     the
                     Common-wealth
                     ;
                     for
                     the
                     curse
                     of
                     God
                     for
                     it
                     ,
                     is
                     not
                     onely
                     against
                     the
                     parties
                     offending
                     ,
                     but
                     upon
                     the
                     Common-wealth
                     too
                     .
                     God
                     saith
                     ,
                     
                       They
                       shall
                       commit
                       adultery
                       ,
                       but
                       shall
                       not
                       increase
                    
                     ;
                     and
                     
                     where
                     there
                     is
                     defect
                     of
                     men
                     to
                     till
                     the
                     ground
                     ,
                     there
                     must
                     needs
                     be
                     barrennesse
                     ,
                     a
                     
                     just
                     punishment
                     of
                     this
                     barrenness
                     of
                     the
                     wombe
                     .
                     For
                     this
                     fault
                     were
                     the
                     two
                     Tribes
                     punished
                     ,
                     as
                     the
                     ten
                     Tribes
                     for
                     Incest
                     .
                     So
                     that
                     the
                     Common-wealth
                     is
                     endamaged
                     
                     by
                     this
                     sin
                     ,
                     and
                     therefore
                     accordingly
                     was
                     the
                     punishment
                     made
                     Capital
                     .
                     〈◊〉
                     Baker
                     was
                     taken
                     out
                     of
                     the
                     same
                     prison
                     ,
                     where
                     Joseph
                     was
                     committed
                     upon
                     a
                     false
                     
                     accusation
                     of
                     this
                     crime
                     ,
                     and
                     was
                     hauged
                     :
                     so
                     that
                     it
                     seems
                     among
                     the
                     Egyptians
                     to
                     have
                     been
                     capital
                     .
                     Among
                     the
                     Babylonians
                     
                       Adulterers
                       were
                       burnt
                       with
                       fire
                    
                     ,
                     as
                     may
                     be
                     gathered
                     by
                     that
                     threatning
                     of
                     the
                     Prophet
                     against
                     Ahab
                     and
                     Zedekiah
                     ,
                     that
                     for
                     committing
                     
                     villany
                     with
                     their
                     neighbours
                     wives
                     ,
                     
                       the
                       king
                       of
                       Babylon
                       should
                       rost
                       them
                       in
                    
                     
                     
                       the
                       fire
                    
                     .
                     And
                     the
                     comparison
                     made
                     by
                     Solomon
                     sheweth
                     ,
                     that
                     Adultery
                     is
                     worse
                     then
                     
                     thest
                     .
                  
                
                 
                   2.
                   
                   Of
                   them
                   that
                   are
                   solutae
                   ,
                   free
                   and
                   unmarried
                   ,
                   either
                   the
                   party
                   continueth
                   with
                   
                   
                   us
                   ,
                   and
                   then
                   it
                   is
                   called
                   concubinatus
                   ,
                   the
                   keeping
                   of
                   a
                   Concubine
                   ,
                   or
                   a
                   〈◊〉
                   that
                   is
                   not
                   common
                   :
                   for
                   such
                   being
                   servants
                   ,
                   and
                   by
                   that
                   means
                   base
                   ,
                   men
                   would
                   not
                   marry
                   
                   with
                   them
                   ,
                   because
                   it
                   is
                   a
                   disparagement
                   .
                   God
                   hath
                   shewed
                   how
                   he
                   〈◊〉
                   this
                   ,
                   by
                   
                   continual
                   crossing
                   it
                   ;
                   first
                   in
                   
                     Agar
                     ,
                     Cast
                     out
                     the
                     bondwoman
                     and
                     her
                     son
                     .
                  
                   Then
                   in
                   Jacob
                   ,
                   
                   
                   by
                   Reubens
                   incest
                   with
                   Bilhah
                   .
                   A
                   Levite
                   took
                   a
                   Concubine
                   ,
                   and
                   assoon
                   as
                   he
                   had
                   
                   taken
                   her
                   ,
                   
                     she
                     began
                     to
                     play
                     the
                     whore
                     .
                     Saul
                  
                   was
                   punished
                   in
                   his
                   Concubine
                   Rizpah
                   ,
                   to
                   
                   whom
                   Abner
                   went
                   in
                   .
                   And
                   David
                   was
                   punished
                   in
                   his
                   Concubines
                   ,
                   with
                   whom
                   Absalom
                   lay
                   in
                   the
                   sight
                   of
                   all
                   the
                   people
                   :
                   and
                   Solomons
                   Concubines
                   with
                   his
                   wives
                   turned
                   away
                   his
                   heart
                   from
                   God
                   ,
                   to
                   set
                   up
                   Idolatry
                   .
                
              
            
          
           
             In
             the
             next
             place
             the
             act
             is
             committed
             ,
             either
             once
             only
             ,
             or
             often
             .
             Once
             only
             is
             called
             
             
               stuprum
               ,
               deflouring
            
             ,
             which
             may
             be
             done
             ,
             either
             to
             a
             widow
             ,
             or
             to
             a
             virgin
             .
             This
             
             God
             forbiddeth
             by
             the
             Law
             ,
             and
             punished
             with
             death
             .
             We
             see
             Gods
             hand
             was
             upon
             a
             
             whole
             city
             ,
             for
             the
             rape
             of
             Dinah
             ,
             a
             virgin
             .
             And
             we
             know
             what
             should
             have
             followed
             
             upon
             dishonouring
             of
             Tamar
             ,
             a
             widow
             ;
             for
             a
             virgin
             ,
             and
             widow
             ,
             when
             they
             are
             
             not
             
               in
               potestate
               sua
               ,
               sed
               in
               potestate
               patris
               ,
            
             in
             their
             own
             ,
             but
             their
             fathers
             power
             ,
             there
             is
             in
             both
             cases
             by
             deslouring
             them
             ,
             an
             injury
             done
             to
             the
             parents
             ,
             as
             well
             as
             tothemselves
             .
          
           
             The
             act
             often
             committed
             is
             called
             fornication
             :
             which
             word
             ,
             though
             it
             be
             many
             
             times
             used
             for
             the
             general
             sin
             ,
             yet
             it
             is
             more
             properly
             called
             
               vaga
               〈◊〉
               ,
               a
               wandering
            
             
             iust
             ,
             or
             
               vagus
               concubitus
            
             ,
             a
             promiscuous
             use
             of
             many
             .
             This
             sin
             we
             finde
             reckoned
             up
             
             among
             those
             other
             of
             the
             Heathen
             Romans
             ,
             for
             which
             God
             gave
             them
             up
             to
             their
             
             
             own
             desires
             :
             and
             the
             same
             Apostle
             makes
             it
             one
             of
             the
             fruits
             of
             the
             flesh
             .
             The
             punishment
             
             of
             this
             sin
             we
             finde
             mentioned
             by
             the
             Apostle
             out
             of
             the
             book
             of
             Numbers
             ,
             
             in
             the
             case
             of
             Zimri
             and
             Cozbi
             ,
             where
             twenty
             four
             thousand
             were
             destroyed
             :
             and
             for
             
             the
             abuse
             of
             the
             Levites
             Concubine
             ,
             twenty
             five
             thousand
             ,
             almost
             a
             whole
             tribe
             .
             This
             
             is
             a
             bewitching
             sin
             .
             Solomon
             saith
             ,
             
               They
               that
               enter
               into
               it
               ,
               shall
               hardly
               return
               again
               :
            
             and
             at
             last
             ,
             he
             that
             useth
             it
             shall
             wonder
             at
             himself
             ,
             and
             say
             ,
             
               how
               have
               I
               been
               deceived
            
             ?
             The
             falling
             into
             this
             sin
             ,
             is
             like
             to
             the
             falling
             into
             a
             deep
             narrow
             pit
             ,
             where
             a
             man
             cannot
             help
             himself
             ,
             and
             therefore
             shall
             hardly
             get
             out
             .
             The
             harlots
             guests
             are
             in
             the
             grave
             ,
             they
             that
             are
             buried
             in
             the
             grave
             ,
             can
             never
             rise
             again
             by
             any
             ordinary
             power
             ;
             and
             so
             they
             that
             are
             given
             over
             to
             this
             sin
             ,
             can
             never
             return
             ,
             without
             special
             and
             extraordinary
             grace
             ;
             nay
             ,
             her
             guests
             are
             not
             onely
             in
             the
             grave
             ,
             but
             even
             in
             the
             bottom
             of
             hell
             ,
             whence
             there
             is
             
               nulla
               redemptio
               ,
               no
               redemption
            
             ;
             she
             strikes
             a
             man
             into
             so
             deep
             a
             pit
             ,
             that
             he
             can
             hardly
             ever
             get
             out
             again
             without
             the
             special
             grace
             of
             God
             ,
             as
             Solomon
             did
             ,
             who
             spake
             this
             out
             of
             his
             own
             experience
             .
          
           
             Beyond
             all
             these
             ,
             there
             is
             prostitution
             ,
             which
             is
             either
             of
             private
             persons
             ,
             which
             is
             
             
             called
             prostitution
             ,
             when
             a
             man
             prostitutes
             his
             daughter
             ,
             sister
             or
             kinswoman
             ,
             or
             a
             
             woman
             prostitutes
             her self
             ,
             &c.
             
             This
             is
             also
             severely
             forbidden
             in
             the
             law
             .
             Or
             publikely
             
             allowed
             .
             They
             built
             stews
             or
             brothel
             houses
             in
             every
             street
             which
             he
             there
             detesteth
             .
             
             And
             so
             have
             Godly
             princes
             ever
             been
             careful
             to
             remove
             them
             ,
             as
             Asa
             did
             .
          
           
             The
             last
             pitch
             of
             this
             sin
             is
             
               defensio
               ,
               defending
               it
            
             ,
             as
             we
             know
             some
             have
             done
             by
             
             publick
             writings
             .
             And
             this
             maketh
             it
             a
             crying
             sin
             .
             
               The
               cry
               of
               Sodom
               and
               Gomorrah
               ,
            
             
             
               is
               great
            
             ,
             saith
             God
             ,
             
               because
               their
               sin
               is
               very
               grievous
               .
            
             The
             Sodomites
             〈◊〉
             out
             upon
             
             
             Lot
             ,
             when
             he
             reproved
             them
             for
             it
             ,
             justifying
             their
             wicked
             act
             .
             And
             Solomon
             saith
             ,
             
             that
             the
             Adulteresse
             is
             so
             impudent
             ,
             as
             to
             wipe
             her
             mouth
             and
             say
             ,
             
               I
               have
               done
               no
            
             
             wickednesse
             .
             And
             this
             is
             it
             ,
             which
             the
             Prophet
             calls
             
               frous
               meretricis
               ,
               a
               whores
               forehead
               .
            
             
             〈◊〉
             brought
             a
             strumpet
             before
             Moses
             and
             the
             Congregation
             ,
             when
             they
             were
             at
             
             their
             〈◊〉
             openly
             into
             his
             tent
             .
             And
             of
             such
             it
             is
             ,
             that
             the
             Apostle
             speaketh
             .
             
               That
               glory
               in
               their
               shame
            
             .
          
        
         
           
           
             CHAP.
             VII
             .
          
           
             
               The
               remedies
               of
               this
               sinne
               .
               1.
               
               Chastity
               of
               a
               single
               life
               .
               2.
               
               Matrimonial
               chastity
               .
               The
               means
               to
               preserve
               us
               from
               this
               sinne
               .
               Of
               drawing
               others
               to
               keep
               this
               Commandment
               .
            
          
           
             NOw
             against
             these
             vices
             there
             are
             two
             vertues
             opposed
             as
             remedies
             .
          
           
             1.
             
             
               Castitas
               coelibatus
            
             ,
             chastity
             of
             a
             single
             life
             .
             2.
             
               castitas
               conjugalis
            
             ,
             matrimonial
             
             chastity
             ,
             both
             commended
             by
             Saint
             Paul.
             
          
           
             1.
             
             For
             the
             first
             ,
             there
             's
             no
             doubt
             but
             it
             is
             beter
             then
             the
             other
             ,
             either
             ,
             if
             we
             take
             
             it
             simply
             ,
             He
             that
             giveth
             not
             his
             virgin
             in
             marriage
             doth
             better
             ;
             or
             in
             regard
             of
             the
             
             present
             necessity
             ,
             which
             is
             to
             be
             thought
             upon
             ;
             for
             the
             Apostle
             would
             have
             men
             
             to
             be
             without
             carefulnesse
             .
             But
             in
             a
             married
             estate
             ,
             there
             is
             the
             care
             and
             
             trouble
             of
             a
             family
             to
             attend
             it
             ;
             she
             that
             is
             married
             careth
             for
             the
             things
             of
             this
             
             world
             .
          
           
             Besides
             ;
             the
             married
             must
             neither
             watch
             ,
             nor
             fast
             ,
             nor
             pray
             without
             each
             others
             consent
             ,
             which
             the
             unmarried
             may
             do
             freely
             ,
             at
             their
             own
             will
             ,
             without
             the
             consent
             of
             another
             .
             Besides
             ,
             he
             that
             is
             single
             may
             better
             provide
             for
             himself
             ,
             and
             shall
             not
             need
             to
             be
             chargeable
             to
             others
             ,
             which
             was
             one
             of
             the
             Apostles
             motives
             to
             preach
             the
             Gospel
             freely
             ,
             that
             he
             might
             not
             be
             burdensome
             ,
             hereby
             also
             a
             man
             may
             live
             more
             free
             from
             covetousnesse
             ,
             and
             exercise
             the
             vertue
             of
             liberality
             the
             better
             .
          
           
             And
             lastly
             ,
             as
             the
             Apostle
             urges
             ,
             the
             unmarried
             may
             
               the
               better
               attend
               upon
               the
               Lord
               without
               distraction
               .
            
             They
             may
             be
             more
             constant
             in
             adhering
             to
             Christ
             ,
             and
             suffering
             for
             his
             cause
             ,
             more
             willing
             to
             die
             and
             to
             follow
             Christ
             ,
             
               Minus
               mali
               metuit
               ,
               qui
               minus
               delicias
               gustavit
               ,
            
             he
             feares
             the
             evil
             of
             affliction
             the
             lesse
             ,
             who
             hath
             had
             a
             least
             tast
             of
             the
             delights
             and
             pleasures
             of
             the
             world
             ,
             whereas
             those
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             natural
             affections
             of
             parents
             ,
             and
             married
             persons
             ,
             beget
             in
             them
             a
             greater
             care
             of
             
               res
               familiares
            
             ,
             their
             domestical
             affaires
             ,
             that
             they
             may
             provide
             for
             their
             children
             &c.
             
             Whereby
             they
             are
             more
             wedded
             to
             the
             world
             ,
             and
             more
             distracted
             in
             their
             devotions
             ,
             and
             easilier
             drawn
             from
             God
             and
             from
             Christ.
             For
             these
             reasons
             chastity
             of
             single
             life
             is
             chiefly
             to
             be
             desired
             .
             But
             if
             we
             cannot
             attain
             to
             the
             first
             ,
             to
             
               castitas
               coelibatus
            
             ,
             then
             we
             must
             flie
             to
             the
             second
             ,
             which
             is
             
               castitas
               conjugalis
            
             ,
             conjugal
             chastity
             ,
             which
             is
             the
             remedy
             provided
             against
             concupiscence
             .
          
           
             Now
             the
             means
             of
             preserving
             our selves
             from
             this
             sin
             of
             concupiscence
             ,
             we
             thus
             consider
             .
             
          
           
             1.
             
             To
             know
             ,
             that
             it
             is
             not
             tentari
             ,
             to
             be
             tempted
             ,
             but
             uri
             ,
             to
             burne
             ,
             that
             the
             Apostle
             speaks
             against
             .
             Not
             to
             be
             tempted
             ,
             but
             to
             be
             set
             into
             a
             heate
             ,
             and
             inflamed
             .
             His
             meaning
             is
             not
             ,
             that
             the
             gift
             of
             continency
             includes
             within
             it
             naturalem
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               privationem
               〈◊〉
            
             ,
             privation
             of
             natural
             sense
             ,
             but
             the
             motions
             of
             the
             flesh
             ,
             he
             shall
             have
             do
             what
             he
             can
             .
          
           
             The
             inward
             boyling
             ,
             〈◊〉
             ,
             a
             man
             may
             examine
             thus
             .
          
           
             1.
             
             Whether
             it
             be
             in
             him
             ,
             as
             a
             punishment
             for
             sinne
             or
             ,
             onely
             as
             a
             temptation
             (
             for
             
             it
             is
             certain
             ,
             that
             adultery
             ,
             and
             uncleane
             lusts
             are
             oftentimes
             ,
             a
             punishment
             of
             pride
             )
             
             The
             spirit
             of
             whoredom
             is
             in
             the
             midst
             of
             them
             (
             saith
             the
             Prophet
             )
             and
             in
             the
             next
             verse
             follows
             the
             reason
             .
             The
             pride
             of
             Israel
             doth
             testifie
             to
             his
             face
             .
             And
             whosoever
             can
             accuse
             himself
             of
             pride
             ,
             he
             may
             well
             fear
             ,
             that
             the
             spirit
             offornication
             is
             in
             him
             .
          
           
             Saint
             Paul
             observes
             ,
             that
             when
             the
             heathen
             Romans
             grew
             so
             proud
             ,
             as
             to
             think
             
             themselves
             wise
             ,
             then
             God
             gave
             them
             over
             to
             uncleannes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             to
             〈◊〉
             
             affections
             ;
             we
             see
             also
             in
             Adam
             ,
             that
             when
             he
             would
             needs
             be
             
               quasi
               Deus
            
             ,
             as
             
             God
             ,
             the
             first
             punishment
             that
             came
             upon
             him
             for
             this
             pride
             ,
             was
             his
             need
             of
             fig-leaves
             to
             cover
             the
             shame
             of
             his
             nakednes
             ,
             God
             punishing
             thereby
             
               contumeliam
               spiritus
            
             ,
             with
             
               contumelia
               carnis
            
             ,
             the
             contempt
             of
             the
             spirit
             ,
             with
             the
             reproach
             of
             the
             flesh
             .
          
           
             2.
             
             Again
             ,
             there
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             sadnes
             or
             heavinesse
             in
             man
             concerning
             spiritual
             things
             ,
             
             an
             unlusttines
             to
             good
             exercises
             .
             He
             must
             first
             sleep
             and
             then
             〈◊〉
             ,
             and
             so
             he
             comes
             
             just
             to
             Davids
             case
             when
             he
             lusted
             after
             Bathsheba
             .
             A
             man
             must
             have
             pleasure
             in
             some
             thing
             or
             other
             :
             and
             because
             he
             hath
             it
             not
             in
             the
             spirit
             ,
             he
             will
             have
             it
             in
             the
             body
             :
             and
             when
             he
             once
             feeleth
             it
             in
             him
             ,
             then
             beginneth
             his
             minde
             
               evagari
               circa
               illicita
            
             to
             wander
             about
             unlawful
             things
             ;
             and
             so
             by
             degrees
             there
             come
             in
             ,
             first
             
               importunitas
               mentis
               ,
               an
               importunity
               of
               the
               minde
               ,
            
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             desire
             ;
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             opportunity
             ;
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             petulantia
             ;
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             final
             destruction
             .
          
           
             2.
             
             If
             it
             be
             a
             Tentation
             onely
             ,
             it
             proceeds
             from
             a
             cause
             ,
             either
             withour
             ,
             or
             within
             .
             
             Without
             .
             1.
             
             Company
             .
             If
             a
             mans
             eyes
             or
             hands
             offend
             him
             ,
             he
             must
             pluck
             
             them
             out
             ,
             and
             cut
             them
             off
             ,
             much
             more
             must
             he
             refrain
             the
             society
             of
             evil
             men
             ,
             
             though
             they
             be
             as
             dear
             to
             us
             as
             our
             eyes
             and
             our
             hands
             .
             
               Be
               not
               among
               evil
               persons
            
             :
             
             For
             
               Modicum
               fermentum
               ,
               A
               little
               leaven
               leaveneth
               the
               whole
               lump
               .
            
             A
             man
             must
             
             forsake
             the
             company
             of
             
               riotous
               persons
            
             .
          
           
             2.
             
             Pleasing
             Objects
             ;
             as
             the
             allurements
             of
             the
             eye
             .
             In
             this
             case
             the
             Wise
             man
             adviseth
             
             what
             is
             to
             be
             done
             ,
             
               Come
               not
               neer
               the
               door
               of
               her
               house
               :
            
             we
             must
             do
             as
             Job
             did
             ,
             
             
               Make
               a
               covenant
               with
               our
               eyes
               .
               Impera
               Evae
               &
               cave
               serpentem
               ,
               &
               tutus
               eris
               :
               sed
               tutior
               si
               lignum
               non
               aspexeris
               .
               Command
            
             Eve
             ,
             
               and
               take
               heed
               of
               the
               Serpent
               ,
               and
               you
               shall
               be
               safe
               ,
               but
               more
               safe
               you
               shall
               be
               if
               you
               come
               not
               neer
               the
               tree
               to
               look
               upon
               it
               .
            
             By
             the
             eye
             ,
             men
             begin
             to
             love
             what
             they
             see
             ,
             and
             that
             love
             which
             at
             first
             is
             pretended
             to
             be
             chaste
             and
             lawful
             ,
             proves
             afterward
             lust
             ;
             such
             begin
             in
             the
             spirit
             ,
             but
             end
             in
             the
             flesh
             .
             Therefore
             the
             Apostle
             exhorts
             to
             admonish
             the
             
               elder
               women
               as
               mothers
               ,
               the
            
             
             
               younger
               as
               sisters
            
             ,
             In
             omni
             castitate
             ,
             
               in
               all
               chastity
            
             :
             and
             S.
             Peter
             would
             have
             love
             to
             
             be
             ,
             
               cum
               omni
               puritate
               ,
               with
               purity
               ,
            
             and
             so
             love
             as
             far
             as
             
               you
               will
            
             :
             But
             a
             man
             must
             watch
             over
             himself
             ,
             
               &
               vereri
               omnia
               opera
               sua
               ,
               be
               jealous
               of
               all
               his
               works
               ,
            
             because
             it
             is
             most
             certain
             ,
             that
             naturally
             we
             are
             
               subactum
               solum
               ,
               fit
               soyle
            
             to
             receive
             the
             seeds
             of
             this
             sin
             .
          
           
             Within
             .
             Either
             from
             the
             Body
             or
             the
             Soul
             ,
          
           
             1.
             
             For
             the
             body
             ,
             as
             by
             the
             eye
             first
             ,
             for
             by
             this
             member
             concupiscence
             receives
             its
             
             greatest
             watering
             .
             
               S.
               John
            
             calls
             it
             it
             
               the
               lust
               of
               the
               eyes
            
             .
             And
             our
             Saviour
             saith
             ,
             Whosoever
             
             
               looketh
               upon
               a
               woman
               to
               lust
               after
               her
               ,
               hath
               committed
               adultery
               already
               .
               S.
               Peter
            
             
             tells
             us
             ,
             that
             there
             are
             
               eyes
               full
               of
               adultery
            
             .
             So
             also
             we
             see
             ,
             that
             by
             the
             eyes
             men
             have
             
             fomented
             this
             sin
             .
             It
             is
             laid
             as
             a
             fault
             ,
             that
             C
             ham
             looked
             upon
             his
             fathers
             nakednesse
             .
             
             
               Wo
               to
               him
            
             ,
             saith
             the
             Prophet
             ,
             
               that
               giveth
               his
               neighbour
               drink
               to
               look
               upon
               his
               nakednesse
               .
            
          
           
             The
             Devil
             ,
             when
             he
             would
             work
             mankinde
             a
             mischief
             ,
             used
             this
             argument
             to
             our
             first
             parents
             to
             transgresse
             Gods
             commandment
             ,
             
               that
               their
               eyes
               should
               be
               opened
               .
            
             But
             
             our
             Saviours
             counsel
             is
             ,
             
               ut
               claudantur
               ,
               to
               close
               them
               up
               :
            
             because
             that
             whatsoever
             passeth
             the
             eye
             ,
             affecteth
             the
             heart
             .
             It
             is
             the
             broker
             of
             lust
             ;
             and
             therfore
             let
             no
             man
             say
             ,
             
               Quid
               nocet
               vidisse
            
             ?
             what
             harm
             doth
             it
             to
             see
             ?
             or
             as
             they
             did
             in
             the
             Psalm
             ,
             concerning
             
             their
             tongues
             ;
             so
             here
             ,
             we
             are
             
               Domini
               oculorum
               ,
               our
               eyes
               are
               our
               own
               ,
               who
               shall
               〈◊〉
            
             
             
             us
             ?
             for
             the
             eyes
             of
             a
             fool
             (
             as
             the
             Wise
             man
             tells
             us
             )
             will
             be
             ranging
             :
             and
             Whatsoever
             (
             saith
             Solomon
             )
             
               mine
               eyes
               desired
               ,
               I
               kept
               not
               from
               them
               .
               Qui
               innocens
               aspicit
               ,
               aspectu
               fit
               nocens
            
             ;
             though
             a
             man
             be
             innocent
             when
             he
             looks
             upon
             an
             ill
             object
             ,
             it
             is
             rare
             ,
             if
             he
             become
             not
             an
             offendour
             by
             it
             .
             And
             
               non
               libet
               inspicere
               ,
               quod
               non
               licet
               concupiscere
               ,
            
             it
             is
             not
             lawful
             to
             look
             on
             that
             ,
             which
             is
             not
             lawful
             to
             desire
             .
             But
             we
             ought
             rather
             to
             pray
             with
             
               David
               ,
               Averte
               oculos
               ,
               turn
               away
               mine
               eyes
               from
               beholding
               vanity
            
             ;
             
             and
             with
             holy
             
               Job
               ,
               make
               a
               Covenant
               with
               our
               eyes
               .
            
             Can
             a
             man
             take
             fire
             in
             his
             bosome
             ,
             
             
             and
             not
             be
             burnt
             .
          
           
             And
             as
             we
             ought
             to
             keep
             our
             own
             eyes
             from
             this
             sinful
             looking
             upon
             others
             ,
             so
             are
             we
             also
             not
             to
             draw
             the
             eyes
             of
             others
             to
             such
             unlawful
             looking
             upon
             our selves
             .
             For
             it
             is
             
               Ejusdem
               libidinis
               videri
               &
               videre
               to
               see
               and
               to
               be
               seen
               ,
               proceed
               from
               the
               same
               lusts
               .
            
             It
             is
             all
             one
             ,
             
               Emittere
               suos
            
             ,
             and
             
               admittere
               alienos
               ,
               To
               glance
               with
               our
               own
               eyes
               ,
               or
               draw
               others
               to
               look
               upon
               us
               .
            
          
           
             Now
             by
             the
             Rules
             of
             Logick
             ,
             if
             the
             eyes
             are
             to
             be
             restrained
             ,
             no
             lesse
             are
             the
             other
             parts
             of
             the
             body
             ,
             as
             the
             hands
             ,
             feet
             ,
             mouth
             .
             
               Touch
               not
               ,
               taste
               not
               ,
               handle
               not
               ,
            
             saith
             the
             
             Apostle
             .
             For
             as
             Christ
             said
             ,
             
               If
               thine
               eye
               offend
               ,
               pluck
               it
               out
               :
            
             So
             in
             the
             Law
             ,
             The
             
             
               hand
               that
               offended
               in
               touching
               the
               secret
               parts
            
             was
             to
             be
             cut
             off
             .
             It
             was
             with
             the
             
             hands
             that
             Potiphars
             wife
             caught
             Joseph
             ,
             when
             she
             said
             ,
             Lye
             with
             me
             .
             We
             must
             
             
             therefore
             
               Pactum
               facere
               ,
               make
               a
               covenant
               with
               all
               our
               members
               .
            
             As
             with
             the
             eye
             and
             the
             hand
             ,
             so
             with
             the
             mouth
             and
             feet
             ,
             and
             ears
             :
             For
             the
             tongue
             and
             ears
             ,
             
               There
               is
            
             (
             as
             the
             Apostle
             saith
             )
             
               uncleannesse
               not
               to
               be
               named
            
             ,
             neither
             to
             be
             spoken
             nor
             heard
             .
             And
             
             
               let
               no
               corrupt
               〈◊〉
               proceed
               out
               of
               your
               mouth
               .
            
             The
             feet
             are
             offenders
             also
             in
             this
             kinde
             in
             passing
             to
             the
             house
             of
             a
             strange
             woman
             ,
             so
             also
             may
             the
             whole
             body
             ,
             if
             it
             be
             too
             much
             pampered
             ,
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
            
             when
             it
             waxeth
             sat
             ,
             it
             is
             apt
             
             to
             kick
             .
             Therefore
             we
             must
             
               castigare
               corpus
            
             ,
             keep
             under
             the
             body
             ,
             to
             make
             it
             chast
             ;
             
             there
             is
             Physick
             prescribed
             in
             scripture
             to
             this
             purpose
             ,
             labour
             and
             painfulnes
             ,
             avoyding
             of
             excesse
             in
             diet
             ,
             and
             apparel
             :
             to
             be
             in
             hunger
             and
             thirst
             ,
             in
             cold
             and
             nakednes
             
             in
             watching
             ,
             and
             fasting
             ,
             and
             to
             avoyd
             excesse
             of
             sleep
             .
          
           
             2.
             
             If
             it
             be
             from
             the
             soul
             ;
             flee
             fornication
             ,
             and
             youthful
             lusts
             .
             Saint
             Ambroses
             rule
             
             is
             ,
             
               vide
               ne
               ingrediaris
               conflictum
            
             ,
             stand
             not
             resisting
             or
             combating
             ,
             but
             flie
             ,
             and
             withdraw
             
             thy self
             from
             solitude
             ,
             to
             good
             company
             .
          
           
             And
             together
             with
             this
             ,
             because
             it
             hath
             pleased
             God
             ,
             to
             make
             his
             word
             as
             a
             tree
             of
             life
             ,
             and
             the
             leaves
             thereof
             as
             medicines
             for
             those
             that
             are
             soul-sick
             ;
             the
             reading
             of
             Gods
             word
             will
             be
             profitable
             for
             us
             in
             this
             case
             ,
             especially
             if
             we
             read
             and
             meditate
             upon
             such
             places
             ,
             as
             do
             
               ex
               diametro
               pugnare
            
             ,
             flatly
             oppose
             this
             vice
             .
             
             As
             in
             Genesis
             ,
             where
             God
             accounteth
             this
             a
             very
             grievous
             sinne
             ,
             and
             that
             he
             hath
             appointed
             a
             remedy
             against
             it
             ,
             Marriage
             .
             And
             that
             he
             suffers
             not
             a
             man
             to
             fall
             into
             
             it
             ,
             unlesse
             he
             be
             angry
             with
             him
             .
             That
             it
             is
             so
             infamous
             a
             sinn
             ,
             that
             it
             maketh
             a
             man
             as
             
             one
             of
             the
             fooles
             of
             Israel
             .
             It
             bereaveth
             a
             man
             of
             his
             gifts
             .
             It
             is
             a
             brutish
             〈◊〉
             ,
             
             
             which
             causeth
             a
             man
             to
             live
             like
             a
             beast
             :
             and
             as
             Saint
             Jerome
             saith
             of
             it
             ,
             
               delectat
               in
            
             
             
               momentum
               ,
               cruciat
               tamen
               in
               aeternum
               ,
            
             it
             is
             delightfull
             for
             a
             small
             time
             ,
             but
             will
             torment
             a
             man
             for
             ever
             .
          
           
             Besides
             all
             these
             ,
             we
             must
             use
             prayer
             .
             It
             is
             an
             especial
             signe
             of
             wisdom
             ,
             to
             keep
             
             ones
             self
             from
             a
             strange
             woman
             .
             And
             wisdom
             is
             such
             a
             gift
             of
             God
             ,
             as
             cometh
             not
             ,
             
             but
             by
             prayer
             .
             And
             if
             our
             own
             prayers
             will
             not
             prevail
             ,
             we
             must
             seek
             other
             mens
             
             prayers
             ;
             Abraham
             prayed
             for
             Abimelech
             .
             We
             are
             to
             make
             our
             necessity
             herein
             known
             
             to
             other
             men
             :
             and
             say
             as
             
               Simon
               〈◊〉
            
             did
             to
             Peter
             ,
             pray
             ye
             to
             the
             Lord
             for
             me
             ,
             and
             as
             
             Pharoah
             did
             to
             Moses
             ,
             entreate
             the
             Lord
             for
             me
             .
             
               Vae
               soli
               ,
               〈◊〉
               〈◊〉
               〈◊〉
               ,
            
             
             
               〈◊〉
               in
               hoc
               vitio
            
             ,
             wo
             to
             him
             that
             is
             alone
             ,
             but
             most
             of
             all
             ,
             if
             he
             be
             tempted
             to
             this
             
             〈◊〉
             .
             
          
           
             And
             if
             all
             this
             will
             not
             help
             ,
             but
             that
             there
             still
             remaines
             〈◊〉
             ,
             a
             〈◊〉
             ,
             then
             there
             is
             a
             remedy
             provided
             for
             it
             ,
             he
             must
             know
             that
             he
             is
             called
             to
             enter
             into
             the
             state
             of
             matrimonie
             ,
             which
             is
             an
             holy
             estate
             ,
             instituted
             by
             God
             in
             Paradise
             .
             And
             this
             
             must
             be
             the
             last
             refuge
             ,
             to
             preserve
             continency
             :
             thus
             by
             labouring
             to
             keep
             down
             the
             body
             ,
             by
             avoyding
             excesse
             in
             diet
             ,
             ease
             ,
             sleep
             ,
             &c.
             and
             giving
             our selves
             to
             sobriety
             ,
             fasting
             ,
             prayer
             ,
             with
             watchfulnes
             and
             modesty
             in
             all
             outward
             things
             
               〈◊〉
               〈◊〉
            
             ,
             Chastity
             in
             a
             single
             life
             ,
             or
             
               per
               〈◊〉
               conjugalem
            
             ,
             chastity
             in
             a
             married
             estate
             ,
             we
             may
             performe
             this
             commandment
             .
          
           
             The
             last
             rule
             is
             ,
             that
             as
             first
             ,
             we
             ought
             to
             give
             no
             eare
             to
             them
             that
             perswade
             us
             to
             this
             vice
             ,
             but
             oppose
             them
             with
             all
             our
             might
             ,
             for
             therefore
             the
             Israelites
             did
             by
             
             Gods
             command
             vex
             the
             Midianites
             ,
             for
             laying
             this
             stumbling
             block
             before
             them
             :
             so
             in
             the
             next
             place
             ,
             we
             must
             endeavour
             to
             perswade
             others
             to
             the
             vertue
             of
             chastity
             ,
             
             as
             Joseph
             did
             his
             Mistresse
             .
             And
             
               Tamar
               Ammon
            
             .
             Do
             not
             so
             ,
             for
             no
             huch
             thing
             
             ought
             to
             be
             done
             in
             Israel
             ,
             do
             not
             thou
             this
             folly
             .
          
        
      
       
         
         
           THE
           EXPOSITION
           OF
           THE
           Eighth
           Commandement
           .
        
         
           
             CHAP.
             I.
             
          
           
             
               The
               coherence
               ,
               and
               dependance
               of
               this
               commandment
               ,
               upon
               the
               〈◊〉
               .
               The
               object
               of
               it
               ;
               the
               desire
               of
               riches
               .
               The
               scope
               of
               the
               lawgiver
               ,
               in
               respect
               of
               .
               1.
               
               Himself
               .
               2.
               
               The
               〈◊〉
               .
               3.
               
               The
               common-wealth
               4.
               
               Private
               persons
               .
               Of
               right
               and
               propriety
               .
               How
               
                 meum
                 &
                 tuum
              
               came
               in
               .
               Of
               right
               by
               first
               occupancy
               ,
               and
               prescription
               Reasons
               .
               for
               propriety
               .
               Of
               propriety
               ,
               
                 jure
                 belli
              
               ,
               four
               things
               〈◊〉
               in
               propriety
               .
            
          
           
             Thou
             shalt
             not
             steale
             .
          
           
             
               QVo
               〈◊〉
               e
               carne
               transitur
               in
               mundum
               ,
            
             By
             which
             commandment
             we
             passe
             〈◊〉
             the
             flesh
             to
             the
             world
             ;
             from
             the
             heat
             
             of
             young
             men
             ,
             lust
             ;
             to
             the
             desire
             of
             old
             men
             ,
             wealth
             .
             From
             Baal-Peor
             the
             idol
             of
             the
             flesh
             ,
             to
             Mammon
             the
             God
             of
             the
             world
             .
             In
             worldlinesse
             and
             worldly
             dealing
             ,
             whatsoever
             is
             prohibeted
             or
             prescribed
             ,
             is
             pertaining
             to
             this
             commandment
             ,
             as
             all
             concerning
             the
             flesh
             ,
             in
             the
             former
             .
             The
             original
             of
             the
             breach
             of
             this
             commanment
             is
             from
             that
             ,
             which
             Saint
             John
             calleth
             
               concupiscentia
               〈◊〉
            
             ,
             the
             lust
             of
             the
             eyes
             ,
             as
             of
             the
             former
             commandment
             ,
             the
             lust
             of
             the
             flesh
             .
             
          
           
             The
             larger
             expsition
             of
             this
             commandment
             you
             may
             finde
             in
             Levit.
             19.
             11.
             13.
             
             
             And
             from
             the.
             35.
             verse
             ,
             to
             the
             end
             .
             In
             Exod.
             〈◊〉
             .
             1
             —
             16.
             
             Deut.
             15.
             1
             —
             22.
             
             In
             the
             new
             
             Testament
             ,
             by
             our
             Saviour
             in
             Math.
             5.
             42.
             
             &c.
             And
             more
             largely
             Luc.
             12.
             14
             and
             46.
             
             
             Saint
             Paul
             setteth
             down
             both
             the
             affirmative
             ,
             and
             the
             negative
             parts
             of
             it
             in
             one
             verse
             
             
               Let
               him
               that
               stole
               ,
               steale
               no
               more
               ;
               but
               rather
               let
               him
               labour
               &c.
               
            
             And
             in
             another
             place
             ,
             after
             he
             had
             expounded
             the
             seventh
             commandment
             ,
             he
             cometh
             to
             this
             .
             Let
             no
             man
             go
             beyond
             ,
             〈◊〉
             ,
             oppresse
             ,
             or
             overreach
             his
             brother
             .
          
           
             So
             that
             from
             these
             places
             and
             the
             like
             ,
             a
             general
             equity
             of
             what
             shall
             be
             handled
             in
             this
             commandment
             is
             drawn
             .
             But
             we
             are
             to
             remember
             withal
             ,
             what
             was
             said
             in
             the
             beginning
             ,
             that
             it
             is
             not
             the
             outward
             act
             it self
             alone
             ,
             not
             the
             civil
             theft
             of
             the
             hand
             
               contrectatio
               rei
               alienae
            
             the
             touching
             of
             other
             mens
             goods
             ,
             which
             is
             meant
             here
             ,
             but
             it
             is
             the
             minde
             also
             that
             God
             dealeth
             with
             .
             
               〈◊〉
               cor
               interrogat
               ,
               non
               manum
               ,
            
             God
             examines
             the
             heart
             ,
             not
             the
             hand
             onely
             ,
             for
             as
             there
             is
             not
             onely
             
               manus
               adultera
               ,
               sed
               cor
               adulterum
               ,
            
             an
             adulterous
             hand
             ,
             but
             an
             adulterous
             heart
             too
             ;
             so
             there
             is
             not
             onely
             
               manus
               fur
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             also
             ,
             as
             the
             heathen
             man
             saith
             ,
             the
             heart
             is
             a
             thief
             aswel
             as
             the
             hand
             .
          
           
             The
             dependance
             of
             this
             commandment
             upon
             the
             former
             two
             is
             very
             exact
             :
             for
             in
             the
             two
             former
             commandments
             order
             was
             taken
             for
             the
             actions
             of
             that
             part
             of
             the
             soule
             ,
             which
             is
             exercised
             about
             nutrition
             and
             generation
             ,
             or
             the
             desires
             that
             all
             men
             naturally
             have
             of
             meat
             ,
             drink
             ,
             and
             apparrel
             for
             the
             preservation
             of
             themselves
             ,
             
               in
               individno
            
             ,
             and
             to
             encrease
             and
             propagate
             in
             the
             world
             ,
             for
             the
             preservation
             of
             their
             species
             or
             kinde
             ,
             for
             when
             there
             is
             a
             desire
             stird
             up
             by
             hunger
             ,
             
               desiderium
               〈◊〉
               motum
            
             ,
             that
             desire
             sets
             a
             man
             a
             worke
             ,
             and
             because
             for
             the
             preservation
             of
             life
             ,
             we
             
             need
             food
             and
             raiment
             ,
             and
             therefore
             we
             fall
             into
             that
             question
             ,
             
               What
               shall
               we
               eat
            
             ?
             
             
               or
               what
               shall
               we
               drink
               ?
               or
               where
               with
               shall
               we
               be
               clothed
               ?
            
             And
             when
             we
             have
             children
             
             or
             posterity
             ,
             we
             must
             also
             provide
             for
             them
             ,
             as
             part
             of
             our
             family
             :
             and
             so
             by
             Consequence
             
             every
             man
             is
             to
             labour
             and
             take
             care
             in
             this
             world
             ,
             and
             that
             either
             
               propter
               os
            
             
             
               suum
               ,
               for
               his
               own
               mouth
               ,
            
             as
             the
             Preacher
             speaks
             ;
             or
             else
             (
             as
             the
             Apostle
             )
             
               to
               lay
               up
               for
            
             
             
               his
               children
            
             .
             Now
             from
             hence
             ariseth
             this
             worldly
             concupiscence
             ,
             which
             is
             the
             Object
             of
             this
             Commandment
             ,
             and
             so
             the
             ordering
             of
             this
             worldly
             desire
             very
             fitly
             follows
             the
             former
             .
          
           
             The
             end
             of
             this
             Commandment
             is
             to
             moderate
             that
             desire
             of
             Riches
             ,
             which
             of
             it
             
             self
             is
             no
             sin
             ,
             but
             lawful
             and
             good
             ;
             for
             as
             a
             desire
             
               suscipere
               prolem
            
             ,
             to
             have
             yssue
             in
             the
             right
             way
             is
             lawful
             ,
             (
             as
             we
             shewed
             in
             the
             former
             Commandment
             ;
             )
             so
             
               procurare
               necessaria
            
             ,
             to
             provide
             necessaries
             is
             no
             lesse
             lawful
             and
             good
             in
             this
             .
             But
             ,
             as
             in
             the
             former
             ,
             there
             is
             first
             a
             desire
             ,
             which
             is
             lawful
             ,
             and
             then
             we
             come
             
               reduplicare
               amorem
            
             ,
             to
             double
             our
             love
             ,
             by
             inordinate
             desires
             ,
             which
             brings
             forth
             
               insaniam
               ,
               madnesse
            
             :
             so
             here
             in
             this
             ,
             there
             〈◊〉
             first
             a
             desire
             of
             that
             which
             is
             〈◊〉
             ,
             and
             then
             we
             come
             
               reduplicare
               desiderium
            
             ,
             to
             double
             that
             〈◊〉
             ,
             and
             to
             covet
             for
             our
             vanities
             and
             pleasures
             ,
             and
             from
             thence
             to
             double
             again
             ,
             and
             to
             have
             for
             our
             〈◊〉
             desires
             and
             lusts
             ,
             and
             so
             we
             see
             how
             men
             come
             from
             fleshlinesse
             to
             worldlines
             ,
             and
             withall
             ,
             how
             this
             Commandment
             hangs
             upon
             the
             former
             .
          
           
             In
             the
             book
             of
             Wisdom
             ,
             mans
             life
             is
             divided
             into
             two
             parts
             .
             1.
             
             The
             first
             part
             is
             
             
               Ludus
               ,
               sport
            
             ,
             or
             
               pastime
               ;
               They
               counted
            
             (
             saith
             he
             )
             
               our
               life
               a
               pastime
            
             ,
             and
             this
             part
             is
             acted
             by
             young
             men
             ,
             whose
             zeal
             is
             for
             pleasure
             and
             mirth
             ,
             &c.
             
          
           
             2.
             
             The
             second
             is
             
               Nundinae
               ,
               a
               fair
            
             ,
             or
             
               a
               market
            
             ,
             as
             it
             follows
             ,
             
               Our
               time
               here
               is
               as
               a
               market
               for
               gain
               ;
               for
               say
               they
               ,
               we
               must
               be
               getting
               every
               way
               ,
               though
               it
               be
               by
               evil
               means
               :
            
             and
             this
             part
             is
             acted
             by
             men
             ,
             when
             they
             grow
             in
             years
             ;
             for
             then
             their
             zeal
             for
             pleasure
             is
             gone
             ,
             and
             their
             zeal
             is
             wholly
             for
             the
             world
             ,
             then
             their
             life
             is
             a
             〈◊〉
             for
             gain
             ,
             and
             as
             the
             Apostle
             saith
             ,
             
               they
               account
               godlinesse
               to
               be
               nothing
               but
               gain
               .
            
             Now
             then
             as
             at
             first
             a
             mans
             appetite
             hath
             relation
             to
             the
             first
             of
             these
             ,
             the
             pleasures
             and
             lusts
             of
             the
             
             flesh
             ;
             so
             secondly
             ,
             because
             (
             as
             the
             Wise
             man
             saith
             )
             though
             feasts
             are
             made
             for
             laughter
             ,
             and
             wine
             to
             make
             men
             merry
             :
             
               sed
               argentum
               respondet
               omnibus
               ,
               but
               money
               answereth
            
             
             
               all
               things
            
             ;
             which
             ,
             as
             the
             Philosopher
             saith
             ,
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               fidejussor
               pro
               omnibus
               ,
               undersuerty
               for
               every
               thing
            
             ;
             therefore
             from
             this
             second
             affection
             ariseth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               love
               of
               money
            
             ;
             and
             then
             ,
             if
             they
             have
             money
             ,
             they
             promise
             to
             themselves
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               an
               all
               sufficiency
            
             ,
             that
             they
             shall
             want
             nothing
             .
             And
             therefore
             the
             Poet
             Menander
             sheweth
             ,
             that
             the
             
               cornu
               Amaltheae
            
             ,
             of
             which
             the
             Poets
             feigned
             so
             much
             ,
             was
             nothing
             else
             but
             money
             :
             for
             if
             that
             be
             once
             had
             ,
             there
             is
             no
             fear
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             friends
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             helpers
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             witnesses
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               company
               to
               dwell
               with
               〈◊〉
            
             ,
             and
             all
             will
             be
             supplied
             abundantly
             .
             And
             this
             perswasion
             of
             self-sufficiency
             ,
             being
             thought
             a
             great
             part
             of
             felicity
             ,
             is
             that
             which
             in
             the
             first
             place
             makes
             men
             so
             dote
             upon
             money
             :
             and
             then
             secondly
             ,
             there
             is
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               power
               and
               grandour
            
             joyned
             with
             it
             ,
             as
             it
             is
             said
             of
             Ismael
             and
             his
             sons
             .
             Hereby
             
             men
             grow
             mighty
             ,
             and
             Solomon
             saith
             ,
             that
             the
             rich
             mans
             wealth
             ,
             is
             
               an
               high
               wall
            
             ,
             
             
               and
               a
               strong
               tower
               of
               defence
               .
               〈◊〉
            
             growing
             rich
             ,
             made
             Abimelech
             fear
             that
             he
             〈◊〉
             grow
             
               mightier
               then
               himself
            
             ,
             and
             therefore
             entreated
             him
             to
             be
             gone
             .
          
           
             This
             then
             is
             that
             which
             setteth
             men
             so
             forward
             in
             this
             course
             ,
             because
             they
             look
             to
             
             finde
             in
             money
             ,
             a
             sufficiency
             ,
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             because
             they
             finde
             not
             according
             to
             their
             expectation
             ,
             hence
             ariseth
             a
             desire
             of
             more
             ,
             and
             so
             comes
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               covetousnesse
               ,
               and
               desire
               of
               more
               :
            
             and
             as
             the
             heathen
             man
             observed
             ,
             when
             they
             have
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             then
             they
             must
             have
             another
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             beyond
             that
             ,
             and
             another
             beyond
             that
             ,
             and
             so
             it
             still
             proveth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             For
             this
             is
             the
             suggestion
             of
             the
             Devil
             ,
             If
             you
             had
             more
             it
             would
             be
             better
             for
             you
             ,
             and
             the
             reason
             that
             you
             are
             in
             no
             better
             case
             ,
             is
             ,
             because
             you
             have
             too
             little
             .
             And
             so
             man
             goes
             forward
             by
             degrees
             ,
             till
             he
             come
             to
             that
             which
             the
             Preacher
             speaks
             of
             ,
             He
             
             
               that
               loveth
               silver
               shall
               not
               be
               satisfied
               with
               silver
               :
            
             and
             to
             be
             like
             the
             〈◊〉
             of
             the
             
             Horseleach
             ,
             that
             alway
             cryes
             ,
             
               Give
               ,
               〈◊〉
            
             :
             and
             thus
             he
             either
             goeth
             on
             
               in
               infinitum
            
             ,
             
             and
             though
             he
             have
             none
             to
             care
             for
             ,
             yet
             he
             ceaseth
             not
             to
             gather
             ;
             which
             he
             describeth
             to
             be
             a
             Monster
             ;
             or
             else
             he
             returneth
             to
             the
             flesh
             again
             for
             the
             natural
             conclusion
             of
             riches
             is
             that
             of
             the
             Rich
             man
             ,
             
               Ede
               ,
               bibe
               ,
               lude
               ,
               Soul
               ,
               eat
               ,
               drink
               ,
               and
               take
               thine
               ease
               ,
            
             
             
               thou
               hast
               enough
            
             ,
             and
             so
             
               redit
               〈◊〉
               in
               circulo
            
             ,
             he
             returns
             as
             it
             were
             in
             a
             circle
             .
             And
             thus
             we
             see
             ,
             that
             the
             gathering
             of
             riches
             ,
             hath
             either
             a
             monstrous
             end
             ,
             when
             they
             are
             gathered
             for
             no
             end
             ,
             or
             else
             they
             return
             to
             their
             natural
             end
             ,
             to
             satisfy
             the
             desires
             of
             the
             flesh
             .
          
           
           
             Now
             the
             scope
             and
             aim
             that
             God
             the
             Lawgiver
             had
             in
             giving
             in
             this
             〈◊〉
             ,
             
             that
             every
             man
             may
             enjoy
             his
             outward
             estate
             ;
             for
             after
             he
             had
             taken
             order
             about
             the
             〈◊〉
             of
             his
             body
             ,
             as
             well
             from
             violence
             as
             impurity
             by
             the
             twoforegoing
             Commandments
             ,
             which
             concern
             his
             〈◊〉
             ,
             he
             comes
             here
             to
             that
             which
             men
             in
             the
             next
             place
             〈◊〉
             esteem
             ,
             viz.
             their
             wealth
             and
             outward
             estate
             :
             and
             therefore
             God
             takes
             order
             here
             ,
             that
             this
             may
             be
             preserved
             to
             them
             ,
             and
             that
             for
             diverse
             reasons
             .
          
           
             1.
             
             In
             respect
             of
             himself
             ,
             that
             we
             might
             be
             like
             him
             ,
             
               in
               shewing
               mercy
               and
               doing
            
             
             
               good
               to
               others
            
             ,
             that
             we
             may
             be
             able
             to
             communicate
             to
             the
             necessities
             of
             our
             neighbours
             ,
             
             by
             acts
             of
             mercy
             and
             love
             ;
             for
             herein
             God
             propounds
             himself
             in
             a
             special
             
             manner
             ,
             as
             a
             pattern
             for
             us
             to
             imitate
             .
             
               Be
               ye
               merciful
            
             (
             saith
             Christ
             )
             
               as
               your
               heavenly
               father
               is
               merciful
               .
            
          
           
             
             2.
             
             In
             respect
             of
             the
             Church
             ,
             which
             is
             
               Communio
               Sanctorum
            
             ,
             the
             Communion
             of
             Saints
             .
             
               S.
               Paul
            
             chargeth
             
               Timothy
               ,
               servare
               depositum
               ,
               to
               keep
               that
               which
               was
               committed
            
             
             
               to
               his
               trust
               .
               Chrysostome
            
             saith
             ,
             that
             not
             onely
             Timothy
             ,
             but
             every
             man
             hath
             one
             depositum
             
             or
             other
             ,
             whether
             it
             be
             wealth
             ,
             learning
             ,
             art
             or
             strength
             ,
             it
             is
             his
             depositum
             ,
             and
             put
             into
             his
             hands
             ,
             to
             the
             end
             that
             he
             employ
             it
             to
             the
             benefit
             of
             the
             whole
             Body
             ,
             that
             there
             may
             be
             a
             communion
             of
             saints
             ,
             in
             these
             outward
             things
             ,
             as
             well
             as
             others
             .
          
           
             3.
             
             In
             respect
             of
             the
             Common-wealth
             ,
             that
             outward
             peace
             may
             be
             preserved
             ,
             
             which
             is
             not
             onely
             in
             preventing
             murder
             and
             bloodshed
             ,
             forbidden
             in
             the
             sixth
             Commandment
             ,
             but
             also
             by
             preventing
             oppression
             and
             〈◊〉
             ,
             that
             every
             man
             may
             enjoy
             
             his
             own
             ,
             and
             by
             restiaining
             all
             injuries
             to
             any
             in
             their
             estate
             ,
             which
             is
             done
             by
             this
             
             Commandment
             ;
             for
             we
             ought
             〈◊〉
             to
             be
             ready
             to
             part
             from
             our
             own
             right
             then
             
             to
             do
             others
             injurie
             .
             And
             in
             this
             regard
             ,
             that
             we
             be
             able
             to
             give
             to
             Caesar
             that
             which
             
             is
             his
             right
             ,
             Tribute
             and
             Custom
             .
             To
             the
             Labourer
             ,
             his
             hire
             .
             And
             lastly
             ,
             the
             Priest
             
             hath
             a
             right
             ,
             as
             appears
             by
             the
             Law
             ,
             by
             a
             statute
             for
             ever
             .
             
               They
               that
               sowe
               to
               us
               spiritual
            
             
             
               things
               ,
               must
               reap
               our
               carnal
               things
               .
            
             
          
           
             4.
             
             Lastly
             ,
             in
             respect
             of
             every
             private
             person
             ,
             this
             law
             is
             the
             fence
             of
             his
             possessions
             ;
             
             that
             he
             may
             enjoy
             his
             own
             in
             peace
             ,
             and
             
               〈◊〉
               the
               labour
               of
               his
               hands
               ,
            
             while
             he
             lives
             ;
             and
             when
             he
             dies
             ,
             he
             may
             
               dispose
               of
               it
               to
               his
               children
               .
            
          
           
             Before
             we
             come
             to
             the
             things
             forbidden
             and
             commanded
             in
             this
             Precept
             ,
             we
             must
             
             
             first
             treat
             of
             Right
             and
             Propriety
             ,
             which
             is
             
               jus
               〈◊〉
            
             ,
             and
             also
             of
             Alienation
             ,
             called
             
             by
             the
             Lawyers
             
               jus
               〈◊〉
            
             ,
             right
             of
             transferring
             of
             that
             a
             man
             possesses
             to
             another
          
           
             
             Because
             the
             distinction
             of
             
               Res
               alienae
               &
               nostrae
            
             ,
             of
             what
             belongs
             to
             another
             man
             ,
             and
             what
             to
             us
             ,
             is
             the
             ground
             of
             the
             prohibition
             of
             this
             Commandment
             ,
             and
             the
             unjust
             taking
             and
             detaining
             of
             that
             which
             is
             not
             our
             own
             is
             the
             matter
             of
             this
             Commandment
             ,
             comprehended
             under
             this
             word
             steal
             ,
             and
             the
             object
             of
             the
             desire
             here
             moderated
             ,
             is
             
               〈◊〉
               &
               〈◊〉
            
             ,
             Mine
             and
             thine
             .
          
           
             1.
             
             We
             must
             know
             the
             meaning
             of
             the
             word
             
               furtum
               ,
               stealth
            
             .
          
           
             The
             Civil
             Lawyers
             define
             
               furtum
               ,
               stealth
            
             ,
             or
             
               furari
               ,
               to
               steal
            
             ,
             to
             be
             
               rem
               alienam
               〈◊〉
               ,
               to
               lay
               hands
               〈◊〉
               on
               that
               which
               is
               another
               mans
               .
            
             Divines
             go
             further
             ,
             and
             say
             that
             it
             is
             theft
             ,
             
               Consentire
               fraudulosae
               〈◊〉
               〈◊〉
               ;
               to
               consent
               to
               the
               fraudulent
               laying
               hands
               on
               that
               which
               is
               another
               mans
               :
            
             and
             in
             the
             handling
             of
             the
             tenth
             commandment
             ,
             we
             shall
             see
             ,
             that
             
               concupiscere
               rem
               〈◊〉
               ,
               est
               furari
               ,
               even
               to
               covet
               another
               mans
               goods
               ,
               is
               to
               steal
               .
            
          
           
             
             But
             how
             cometh
             it
             to
             passe
             ,
             that
             there
             is
             
               Res
               mea
               &
               〈◊〉
               ,
               mine
               and
               thine
               ,
            
             or
             a
             propriety
             of
             goods
             in
             one
             and
             not
             in
             another
             .
          
           
             
             Certainly
             ,
             
               the
               earth
               is
               〈◊〉
               Lords
            
             (
             as
             the
             Psalmist
             speaks
             .
             )
             
               And
               the
               land
               is
               mine
            
             (
             as
             he
             
             himself
             tels
             us
             .
             )
             And
             as
             the
             land
             and
             the
             earth
             ,
             so
             
               every
               beast
               of
               the
               forrest
               is
               his
               .
               All
            
             
             
               the
               World
               and
               the
               Creatures
               in
               it
               are
               the
               Lords
            
             ;
             he
             is
             Lord
             Paramount
             :
             and
             withall
             the
             〈◊〉
             tells
             us
             ,
             how
             men
             came
             to
             have
             propriety
             in
             things
             ;
             for
             after
             God
             had
             
             made
             all
             ,
             
               Caelum
               Caelorum
               Domino
               ,
               terram
               vero
               dedit
               〈◊〉
               ,
               hominum
               ,
               The
               heaven
               of
               heavens
               is
               the
               Lords
               ,
            
             he
             reserves
             that
             for
             himself
             ,
             for
             there
             his
             throne
             is
             placed
             :
             
               but
               the
               earth
               he
               gave
               to
               the
               children
               of
               men
            
             ;
             so
             that
             there
             God
             gives
             over
             his
             right
             to
             the
             earth
             ,
             to
             the
             sons
             of
             men
             ,
             that
             is
             ,
             he
             communicates
             and
             derives
             a
             secondary
             right
             to
             man
             ,
             whereby
             he
             is
             not
             onely
             
               usu
               fructuarius
            
             ,
             but
             also
             〈◊〉
             ,
             he
             hath
             not
             onely
             the
             use
             of
             the
             world
             and
             the
             things
             therein
             ,
             but
             also
             a
             right
             ,
             so
             that
             he
             is
             truely
             Lord
             and
             Owner
             ,
             but
             yet
             God
             hath
             the
             original
             right
             〈◊〉
             in
             himself
             ,
             he
             remains
             Lord
             Paramount
             ,
             even
             of
             what
             he
             hath
             given
             to
             the
             sons
             of
             men
             .
             The
             earth
             
             then
             ,
             God
             hath
             given
             to
             the
             Children
             of
             men
             :
             not
             onely
             
               ut
               replerent
               terram
               ,
               to
               replenish
            
             
             it
             ,
             but
             
               to
               〈◊〉
               it
               also
            
             ,
             and
             
               rule
               over
               it
               ,
               dominari
            
             ,
             and
             
               over
               the
               Creatures
               that
               are
               therein
               ,
            
             as
             we
             see
             his
             first
             Charter
             made
             to
             Adam
             ;
             and
             after
             man
             had
             forfeited
             this
             Charter
             ,
             God
             renewed
             it
             after
             the
             flood
             to
             Noah
             and
             his
             sons
             .
             This
             in
             the
             general
             .
             
          
           
             Now
             more
             〈◊〉
             for
             the
             division
             of
             what
             God
             had
             thus
             given
             ,
             and
             for
             the
             
             propriety
             amongst
             men
             .
             It
             is
             true
             ,
             that
             if
             man
             had
             continued
             in
             innocency
             ,
             there
             would
             not
             have
             needed
             any
             division
             of
             the
             earth
             ,
             every
             one
             would
             have
             been
             content
             with
             that
             which
             had
             been
             sufficient
             for
             him
             ,
             and
             none
             would
             have
             been
             troubled
             with
             that
             unruly
             appetite
             and
             desire
             of
             having
             more
             ,
             and
             the
             earth
             would
             have
             been
             sufficient
             for
             all
             .
             But
             when
             sin
             entred
             ,
             it
             was
             then
             necessary
             there
             should
             be
             a
             division
             ,
             and
             a
             
               meum
               &
               tuum
            
             ,
             among
             men
             .
             And
             though
             the
             first
             occasion
             hereof
             was
             evil
             ,
             (
             as
             commonly
             good
             Laws
             arise
             
               ex
               malis
               moribus
            
             ,
             from
             evil
             customes
             )
             yet
             God
             was
             pleased
             with
             it
             ,
             and
             approved
             it
             .
             Cains
             persecution
             of
             Abel
             ,
             and
             others
             ,
             was
             the
             cause
             why
             Seth
             ,
             and
             the
             rest
             that
             feared
             God
             ,
             severed
             themselves
             from
             him
             and
             his
             posterity
             by
             a
             publick
             profession
             of
             the
             worship
             of
             God
             ,
             and
             would
             not
             live
             in
             common
             
             with
             them
             .
             The
             first
             inclosure
             of
             what
             was
             formerly
             common
             ,
             or
             the
             first
             impropriation
             to
             particular
             persons
             ,
             that
             we
             read
             ,
             of
             was
             that
             of
             Cain
             ,
             when
             he
             built
             a
             City
             ,
             Gen.
             4.
             17.
             
             He
             chose
             out
             a
             plot
             of
             ground
             ,
             and
             
               built
               a
               City
               ,
               and
               called
               it
               after
               his
               sons
               name
               .
            
             This
             act
             of
             his
             gave
             occasion
             to
             the
             Fathers
             and
             Patriarchs
             ,
             hereby
             seeing
             
             that
             Cain
             would
             else
             usurp
             government
             and
             power
             ,
             and
             considering
             the
             expediency
             of
             it
             for
             their
             peace
             and
             safety
             ,
             in
             well
             ordering
             of
             private
             possessions
             ,
             to
             do
             the
             like
             :
             and
             thus
             came
             in
             propriety
             before
             the
             flood
             .
          
           
             After
             the
             flood
             ,
             when
             all
             the
             world
             was
             common
             again
             ,
             and
             all
             private
             interest
             was
             destroyed
             ,
             Noah
             having
             all
             the
             world
             before
             him
             ,
             had
             all
             
               jure
               primae
               occupationis
            
             ,
             by
             right
             of
             the
             first
             possession
             ,
             or
             first
             seizure
             ,
             and
             his
             sons
             from
             him
             :
             and
             whether
             by
             
               Noahs
               allotment
            
             of
             the
             chief
             parts
             of
             the
             world
             to
             his
             three
             sons
             ;
             Africa
             to
             
               Cham
               ,
               Asia
            
             to
             Sem
             ,
             and
             Europe
             to
             Japhet
             ;
             or
             whether
             it
             were
             by
             mutual
             agreement
             among
             themselves
             ,
             its
             plain
             ,
             they
             had
             all
             by
             this
             right
             of
             
               prima
               occupatio
            
             :
             and
             thus
             propriety
             came
             in
             presently
             after
             the
             flood
             .
             Other
             examples
             we
             finde
             afterward
             ,
             when
             Terah
             came
             out
             of
             Ur
             of
             the
             Chaldees
             with
             Abraham
             and
             Lot
             ,
             &c.
             they
             came
             to
             Haran
             in
             Canaan
             ,
             where
             they
             dwelt
             by
             right
             of
             
               first
               occupancy
            
             :
             and
             afterwards
             ,
             when
             Abraham
             and
             Lot
             came
             out
             of
             Egypt
             into
             Canaan
             ,
             where
             they
             lived
             together
             ,
             a
             while
             in
             common
             ,
             upon
             occasion
             of
             their
             herd-mens
             strife
             ,
             they
             agreed
             to
             part
             the
             countrey
             between
             them
             ;
             and
             Lot
             ,
             though
             he
             were
             younger
             ,
             had
             the
             choice
             :
             thus
             we
             see
             how
             things
             stood
             at
             the
             first
             .
             Epictetus
             sheweth
             it
             by
             a
             familiar
             similitude
             ,
             when
             a
             dish
             is
             brought
             to
             the
             Table
             ,
             before
             it
             is
             cut
             up
             ,
             it
             is
             common
             to
             all
             that
             sit
             at
             the
             Table
             ;
             but
             after
             it
             is
             cut
             up
             ,
             and
             every
             man
             hath
             taken
             his
             share
             ,
             then
             
               quam
               quisque
               occupavit
               partem
            
             ,
             what
             part
             soever
             a
             man
             hath
             taken
             to
             himself
             ,
             that
             is
             proper
             to
             him
             and
             not
             common
             to
             the
             rest
             ,
             so
             that
             it
             were
             neither
             justice
             ,
             nor
             civility
             to
             take
             it
             off
             his
             trencher
             .
             Thus
             at
             the
             first
             all
             the
             earth
             was
             common
             to
             mankinde
             ,
             but
             then
             by
             the
             first
             
             occupancy
             or
             possession
             ,
             or
             by
             consent
             ,
             it
             came
             to
             be
             divided
             .
             
               Omnem
               locum
               quem
               calcaverit
               pes
               vestra
               ,
               every
               place
               whereon
               the
               souls
               of
               your
               feet
               shall
               tread
            
             (
             saith
             God
             )
             
               I
               give
               unto
               you
               ,
               it
               shall
               be
               yours
               .
            
             So
             that
             it
             was
             
               pedis
               occupatio
            
             ,
             or
             calcatio
             ,
             the
             treading
             of
             the
             foot
             ,
             or
             first
             occupation
             ,
             that
             entituled
             every
             man
             to
             his
             first
             right
             .
          
           
             Thus
             if
             a
             people
             possesseth
             a
             countrey
             ,
             either
             not
             inhabited
             before
             ,
             or
             which
             is
             
               terra
               derelicta
            
             ,
             a
             countrey
             forsaken
             by
             the
             former
             inhabitants
             ,
             
               primus
               Occupator
            
             ,
             the
             first
             possessor
             or
             discoverer
             hath
             the
             right
             to
             it
             :
             as
             we
             read
             that
             the
             posterity
             of
             Simeon
             ,
             entred
             into
             the
             land
             of
             
               Gedor
               ,
               seeking
               pasture
               for
               their
               flocks
               ;
               and
               they
               found
            
             
             
               pasture
               fat
               and
               good
               ,
               and
               the
               land
               was
               wide
               and
               quiet
               ,
               and
               peaceable
               ,
               for
               they
               of
               Ham
            
             
             
               had
               dwelt
               there
               of
               old
            
             .
             So
             that
             now
             the
             land
             being
             uninhabited
             ,
             they
             took
             possession
             of
             it
             ,
             and
             that
             lawfully
             .
          
           
             The
             rule
             is
             ,
             
               Immobilium
               est
               〈◊〉
               ,
               mobilium
               usurpatio
               .
            
             Prescription
             carrieth
             things
             immoveable
             ,
             and
             usurpation
             moveable
             .
             And
             there
             is
             good
             reason
             for
             it
             .
          
           
             1.
             
             Because
             it
             much
             concerns
             the
             Common-wealth
             to
             look
             after
             
               terrenam
               pacem
               ,
               〈◊〉
               lites
               oriantur
               in
               insinitum
            
             ;
             that
             controversies
             arise
             not
             perpetually
             to
             the
             disturbance
             of
             the
             publick
             peace
             .
             Therefore
             to
             prevent
             such
             inconveniences
             ,
             we
             must
             have
             
             〈◊〉
             to
             Prescription
             and
             possession
             .
             And
             this
             
               jus
               praescriptionis
            
             is
             no
             new
             thing
             .
             In
             the
             treaty
             between
             the
             Amorites
             and
             Jephthah
             ,
             they
             claim
             restitution
             of
             certain
             lands
             which
             the
             Israelites
             had
             taken
             ,
             as
             they
             passed
             from
             Egypt
             to
             
               Canaan
               .
               Jephthah
            
             
             answereth
             ,
             
               That
               they
               had
               enjoyed
               them
            
             300
             
               years
               ,
               and
               asks
               them
               ,
               wherefore
               did
               you
            
             
             
               not
               recover
               those
               lands
               within
               that
               time
               ?
            
             And
             having
             this
             right
             of
             prescription
             kept
             them
             .
          
           
             2.
             
             Another
             maxime
             ,
             and
             which
             hath
             more
             shew
             ,
             is
             
               Interest
               Rei-publicae
               ,
               ut
               re
               sua
               quisque
               bene
               utatur
            
             ;
             it
             concerns
             the
             Common-wealth
             to
             take
             care
             ,
             that
             every
             one
             use
             his
             own
             well
             .
             For
             if
             an
             Owner
             neglect
             his
             possessions
             ,
             unlesse
             the
             Common-wealth
             look
             after
             them
             much
             detriment
             may
             arise
             ;
             and
             therefore
             it
             takes
             order
             to
             punish
             such
             for
             their
             negligence
             ,
             by
             depriving
             them
             of
             all
             claim
             .
             And
             thus
             if
             one
             leave
             his
             ground
             untilled
             and
             unmamanured
             so
             many
             years
             ,
             or
             such
             a
             prescript
             time
             ,
             he
             shall
             lose
             it
             .
             And
             upon
             these
             reasons
             it
             is
             ,
             that
             men
             have
             right
             by
             prescription
             and
             possession
             .
          
           
             And
             in
             these
             forenamed
             cases
             of
             right
             either
             
               in
               communi
            
             or
             proprio
             ,
             because
             men
             are
             thus
             lawfully
             vested
             in
             that
             they
             possesse
             ,
             it
             is
             a
             sin
             to
             put
             any
             out
             of
             possession
             
               invito
               domino
            
             ,
             without
             the
             owners
             consent
             .
             The
             Law
             saith
             ,
             
               Thou
               shalt
               not
               remove
               thy
               neighbours
            
             
             
               land
               mark
               ,
               which
               they
               of
               old
               time
               have
               set
               in
               thine
               inheritance
               .
            
             And
             under
             the
             
             Gospel
             
               S.
               Paul
            
             tells
             Philemon
             ,
             that
             
               without
               his
               minde
               he
               would
               do
               nothing
               to
               his
               prejudice
               .
            
          
           
             Now
             that
             it
             was
             Gods
             will
             ,
             that
             the
             earth
             should
             be
             thus
             divided
             ,
             appears
             plainly
             
             in
             Moses
             his
             song
             ,
             where
             he
             saith
             ,
             
               The
               most
               High
               divided
               to
               the
               nations
               their
               inheritance
               ,
               when
               he
               separated
               the
               sons
               of
               Adam
               ,
               and
               set
               bounds
               to
               the
               people
               :
            
             and
             after
             the
             flood
             ,
             it
             is
             said
             ,
             
               That
               God
               scattered
               the
               people
               over
               the
               face
               of
               the
               earth
               ,
            
             and
             
             
             
               S.
               Paul
            
             saith
             ,
             
               That
               God
               determined
               the
               bounds
               of
               the
               habitations
               of
               mankinde
               .
            
          
           
             And
             that
             private
             propriety
             ,
             is
             agreeable
             to
             his
             will
             ,
             may
             appear
             both
             out
             of
             the
             Old
             
             and
             New
             Testament
             .
          
           
             We
             see
             that
             Abel
             (
             the
             son
             of
             the
             first
             proprietary
             )
             
               offered
               Sacrifice
               of
               the
               firstlings
            
             
             
               of
               his
               own
               flock
            
             .
             Of
             Abraham
             the
             Scripture
             reporteth
             ,
             that
             he
             
               was
               rich
               in
               flocks
               and
            
             
             
             
               cattel
               ,
               silver
               and
               gold
            
             .
             His
             servant
             reported
             the
             like
             of
             him
             to
             
               Laban
               ;
               The
               Lord
               hath
               blessed
               my
               Master
               greatly
               ,
               and
               he
               is
               become
               very
               great
               :
               and
               he
               hath
               given
               him
               flocks
               and
               herds
               ,
               and
               silver
               and
               gold
               ,
               &c.
            
             which
             he
             possessing
             
               proprietatis
               jure
            
             ,
             by
             the
             right
             of
             propriety
             ,
             left
             to
             his
             son
             Isaac
             ,
             and
             he
             to
             Jacob.
             So
             that
             the
             Patriarchs
             before
             the
             Law
             ,
             had
             goods
             of
             their
             own
             .
          
           
             Again
             we
             finde
             ,
             that
             when
             God
             had
             brought
             the
             people
             into
             the
             land
             of
             promise
             ,
             
             Joshua
             divided
             it
             by
             his
             appointment
             ,
             to
             the
             Tribes
             :
             some
             by
             lot
             ,
             and
             some
             by
             consent
             .
             
             
             As
             also
             viritim
             to
             particular
             men
             ,
             as
             to
             Caleb
             ;
             and
             the
             people
             invested
             Joshua
             
             himself
             .
             There
             are
             many
             passages
             to
             confirm
             this
             in
             the
             Proverbs
             of
             Solomon
             and
             the
             
             Prophets
             :
             as
             
               Drink
               waters
               of
               thine
               own
               〈◊〉
               ,
               and
               running
               waters
               out
               of
               thine
            
             
             
               own
               well
            
             .
             And
             in
             Ezekiel
             ,
             The
             
               Prince
               himself
               was
               not
               to
               thrust
               the
               people
               out
               of
               their
            
             
             inheritance
             .
          
           
             Now
             these
             places
             and
             the
             like
             ,
             though
             they
             shew
             the
             lawfulnesse
             of
             propriety
             ,
             yet
             the
             Anabaptists
             are
             not
             satisfied
             in
             that
             ,
             because
             they
             are
             not
             out
             of
             the
             New
             Testament
             ,
             and
             so
             not
             binding
             to
             us
             Christians
             .
             But
             in
             that
             also
             we
             may
             finde
             testimonies
             sufficient
             to
             confirm
             this
             point
             .
             
               S.
               John
            
             had
             a
             house
             of
             his
             own
             ,
             
               from
               that
               hour
            
             
             (
             saith
             the
             Text
             )
             
               that
               Disciple
               took
               her
               to
               his
               own
               home
               .
            
             So
             had
             Mary
             the
             Mother
             
             of
             John.
             
          
           
             It
             is
             true
             that
             we
             read
             in
             the
             Acts
             of
             the
             Apostles
             ,
             (
             the
             place
             chiefly
             urged
             by
             them
             )
             
               That
               all
               that
               beleeved
               were
               together
               ,
               and
               had
               all
               things
               common
               :
            
             but
             in
             the
             
             same
             book
             
               S.
               Luke
            
             tells
             us
             what
             kinde
             of
             Communion
             this
             was
             .
             
               Neither
               said
               any
            
             
             
               of
               them
               that
               ought
               of
               the
               things
               which
               he
               possessed
               was
               his
               own
               .
            
             By
             which
             we
             may
             collect
             that
             the
             Christians
             of
             the
             Primitive
             Church
             possessed
             houses
             ,
             lands
             ,
             and
             goods
             of
             their
             own
             ,
             yet
             so
             that
             in
             the
             use
             they
             were
             common
             to
             others
             ,
             and
             though
             the
             propriety
             
             rested
             still
             in
             the
             possessors
             ;
             yet
             when
             there
             was
             a
             necessity
             they
             sold
             them
             ,
             to
             supply
             the
             poverty
             of
             them
             that
             wanted
             ,
             lest
             they
             might
             return
             to
             Judaisme
             .
             And
             if
             they
             sold
             them
             ,
             certainly
             they
             were
             their
             own
             .
             S.
             Peter
             clears
             this
             fully
             in
             his
             speech
             to
             
               Ananias
               ,
               While
               it
               remained
               ,
               was
               it
               not
               thine
               own
               .
            
          
           
             And
             as
             they
             had
             propriety
             in
             lands
             and
             possessions
             ,
             so
             in
             goods
             too
             ,
             which
             we
             
             may
             thus
             prove
             .
             Our
             Saviour
             promised
             a
             kingdom
             to
             such
             as
             fed
             the
             hungry
             ,
             gave
             drink
             to
             the
             thirsty
             ,
             harboured
             the
             stranger
             ,
             〈◊〉
             the
             naked
             ,
             &
             visited
             the
             sick
             ,
             and
             
             them
             that
             were
             in
             prison
             ,
             and
             by
             this
             did
             grant
             that
             the
             faithful
             had
             a
             propriety
             in
             their
             goods
             ,
             by
             which
             they
             might
             be
             charitable
             ,
             and
             beneficent
             to
             the
             needy
             .
             For
             take
             away
             propriety
             ,
             and
             take
             away
             all
             beneficence
             ,
             and
             almes
             .
             Out
             of
             a
             common
             
             stock
             ,
             a
             particular
             man
             cannot
             be
             said
             to
             give
             that
             which
             is
             his
             own
             .
             And
             
             Saint
             Paul
             teacheth
             rich
             men
             how
             to
             imploy
             their
             wealth
             ,
             and
             directeth
             the
             Corinthians
             what
             proportion
             they
             shall
             lay
             aside
             for
             the
             poor
             ,
             out
             of
             their
             
             estates
             .
          
           
             In
             the
             Acts
             we
             read
             of
             many
             that
             had
             the
             disposing
             and
             use
             of
             their
             own
             estates
             ,
             
             as
             of
             Tabitha
             that
             was
             full
             of
             good
             works
             ,
             and
             almes
             deeds
             ,
             witnesse
             the
             coats
             and
             garments
             which
             she
             made
             for
             poor
             widows
             .
             Cornelius
             the
             Centurion
             likewise
             
             was
             a
             devout
             man
             ,
             and
             gave
             much
             almes
             .
             And
             these
             good
             works
             cannot
             be
             conceived
             
             to
             be
             done
             ,
             but
             out
             of
             that
             ,
             which
             they
             possessed
             ,
             as
             their
             own
             .
             Saint
             Paul
             
             
             saith
             ,
             he
             never
             coveted
             any
             mans
             silver
             ,
             or
             gold
             ,
             or
             apparrel
             .
             We
             finde
             also
             many
             
             of
             the
             faithful
             to
             have
             been
             rich
             ,
             as
             Joseph
             of
             Arimathea
             ;
             and
             Lydia
             the
             seller
             of
             
             purple
             ;
             as
             Candaces
             ,
             Eunuch
             .
             Diverse
             other
             testimonies
             might
             be
             produced
             ,
             but
             these
             may
             serve
             sufficiently
             to
             prove
             a
             propriety
             of
             possessions
             and
             goods
             to
             be
             lawful
             for
             Christians
             .
          
           
             Besides
             those
             original
             wayes
             of
             propriety
             ,
             there
             is
             also
             a
             propriety
             ,
             by
             the
             right
             of
             war
             ,
             or
             law
             of
             Armes
             ,
             because
             the
             Magistrate
             hath
             power
             and
             authority
             ,
             in
             diverse
             cases
             to
             use
             his
             sword
             abroad
             aswel
             as
             at
             home
             ,
             and
             may
             punish
             a
             forrain
             enemy
             in
             some
             cases
             ,
             even
             by
             expelling
             him
             his
             land
             .
             It
             is
             true
             ,
             that
             the
             Apostle
             counselleth
             ,
             if
             it
             be
             possible
             ,
             as
             much
             as
             lyeth
             in
             you
             ,
             have
             peace
             with
             all
             
             men
             ,
             but
             not
             long
             after
             ,
             he
             addeth
             ,
             the
             Magistrate
             beareth
             not
             the
             sword
             in
             vain
             .
             Saint
             Augustine
             upon
             the
             war
             of
             the
             children
             of
             Israel
             against
             the
             nations
             that
             opposed
             their
             passage
             into
             Canaan
             ,
             saith
             ,
             
               nec
               belli
               per
               mosen
               gesta
               〈◊〉
               quis
               aut
               horreat
               ,
               quia
               in
               illis
               divina
               secutus
               imperia
               ,
               non
               saeviens
               ,
               sed
               obediens
               〈◊〉
               .
            
             Let
             no
             man
             marvel
             or
             bee
             astonisht
             at
             the
             battles
             fought
             by
             Moses
             ,
             because
             in
             following
             Gods
             command
             ,
             he
             was
             not
             cruel
             but
             obedient
             .
             Now
             by
             these
             battles
             he
             conquered
             
             land
             from
             many
             nations
             ,
             as
             from
             the
             Amorites
             ,
             which
             we
             saw
             even
             now
             were
             held
             
             to
             the
             time
             of
             Jephthah
             and
             long
             after
             .
             And
             the
             Psalmist
             tells
             us
             in
             general
             termes
             ,
             that
             
             God
             gave
             them
             the
             lands
             of
             the
             heathen
             .
             We
             see
             that
             long
             before
             Moses
             time
             
             Jacob
             bequeathed
             to
             Joseph
             ,
             that
             which
             he
             had
             gotten
             from
             the
             Amorites
             ,
             jure
             
             
               justi
               belli
            
             ,
             with
             his
             sword
             and
             his
             bow
             .
             As
             also
             David
             conquered
             the
             land
             of
             the
             Philistims
             .
             And
             God
             gave
             the
             kings
             of
             Edom
             ,
             Moab
             ,
             Ammon
             and
             Tyre
             to
             his
             servant
             Nebuchadnezzar
             ,
             as
             the
             Prophet
             stiles
             him
             .
             Lastly
             ,
             〈◊〉
             recovered
             from
             Benhadad
             ,
             the
             cities
             which
             he
             had
             taken
             out
             of
             the
             hand
             of
             his
             father
             ,
             by
             war.
             And
             so
             much
             of
             the
             right
             of
             propriety
             .
          
           
             And
             in
             this
             
               Jus
               proprium
               ,
               Right
               of
               propriety
               ,
            
             or
             having
             a
             thing
             thus
             proper
             to
             ones
             
             self
             ,
             are
             included
             four
             things
             .
          
           
             
               1.
               
               He
               hath
               not
               onely
               
                 Dominium
                 ,
                 the
                 Lordship
                 and
                 dominion
                 over
                 it
                 ,
              
               but
               
                 〈◊〉
                 ,
                 the
                 use
                 also
              
               :
               As
               a
               Man
               may
               use
               his
               Horse
               to
               ride
               on
               ,
               or
               the
               like
               .
            
             
               2.
               
               He
               hath
               
                 Fructum
                 ,
                 the
                 fruit
                 and
                 profit
                 of
                 it
                 ,
                 as
                 in
                 goods
                 ,
                 so
                 in
                 lands
                 .
              
               The
               〈◊〉
               having
               left
               her
               house
               and
               land
               ,
               because
               of
               Elisha's
               prediction
               to
               her
               of
               a
               Famine
               ,
               at
               her
               return
               was
               not
               onely
               restored
               to
               it
               by
               the
               King
               ,
               but
               to
               the
               
                 mean
                 proffits
              
               
               of
               it
               also
               from
               the
               time
               she
               had
               left
               it
               .
            
             
               3.
               
               Next
               he
               hath
               
                 Consumptionem
                 ,
                 the
                 right
                 of
                 spending
                 that
                 he
                 possesseth
                 .
              
               The
               Preacher
               saith
               ,
               
                 It
                 is
                 good
                 ,
                 &c.
                 to
                 eat
                 and
                 drink
                 ,
                 and
                 enjoy
                 the
                 good
                 of
                 all
                 his
                 labour
                 ,
                 &c.
                 for
                 it
                 is
                 his
                 portion
                 .
              
               And
               we
               see
               in
               the
               Gospel
               ,
               the
               woman
               spent
               all
               that
               she
               had
               to
               recover
               her
               health
               ,
               thus
               a
               Man
               may
               kill
               his
               Horse
               or
               any
               other
               Beast
               .
            
             
               4.
               
               Lastly
               ,
               he
               hath
               Alienationem
               ,
               right
               of
               alienation
               ,
               as
               by
               selling
               ,
               or
               giving
               it
               away
               ,
               he
               may
               either
               retinere
               keep
               it
               ,
               or
               transferre
               ,
               dispose
               of
               it
               to
               another
               ,
               and
               that
               either
               
               freely
               ,
               or
               upon
               a
               valuable
               consideration
               .
               1.
               
               In
               the
               parable
               of
               the
               labourers
               ,
               the
               Lord
               of
               the
               vineyard
               faith
               to
               one
               of
               them
               ,
               
                 licet
                 quod
                 libet
                 facere
              
               ,
               it
               is
               lawful
               for
               me
               to
               do
               
               what
               I
               will
               with
               mine
               own
               .
               And
               the
               Prophet
               saith
               ,
               that
               not
               the
               Prince
               himself
               shall
               take
               away
               any
               mans
               inheritance
               ,
               nor
               thrust
               him
               out
               of
               possession
               .
               2.
               
               He
               may
               
                 transferre
                 in
                 posteros
              
               ,
               leave
               it
               to
               his
               posterity
               .
               The
               same
               Prophet
               tells
               us
               ,
               That
               if
               the
               Prince
               endow
               a
               man
               with
               possessions
               ,
               
                 the
                 inheritance
                 thereof
                 shall
                 be
                 his
                 sons
                 ,
                 it
                 shall
                 be
                 their
                 possession
                 by
                 inheritance
                 .
              
               And
               to
               that
               purpose
               it
               was
               ,
               that
               God
               prescribed
               rules
               for
               it
               .
               The
               father
               in
               the
               Gospel
               tells
               his
               eldest
               son
               ,
               (
               after
               he
               had
               given
               his
               
               youngest
               a
               portion
               )
               son
               all
               that
               I
               have
               is
               thine
               .
               And
               this
               is
               either
               liberal
               and
               free
               ,
               as
               just
               gift
               ,
               or
               illiberal
               ,
               as
               to
               let
               out
               a
               thing
               to
               hire
               for
               a
               time
               .
               It
               is
               also
               ,
               either
               a
               translation
               of
               the
               whole
               ,
               aswel
               the
               use
               ,
               as
               the
               propriety
               and
               thing
               :
               or
               onely
               of
               
                 〈◊〉
                 fructum
              
               ,
               the
               use
               and
               profit
               thereof
               ,
               and
               that
               either
               for
               a
               time
               ,
               or
               for
               ever
               .
               See
               it
               in
               particulars
               .
            
          
        
         
           
             CHAP.
             II.
             
          
           
             
               Of
               alienation
               and
               the
               several
               sorts
               of
               it
               .
               Of
               free
               al
               〈◊〉
               .
               Illiberal
               ,
               by
               contracts
               ,
               which
               are
               of
               three
               sorts
               .
               1.
               
               
                 Do
                 ut
                 des
              
               .
               2.
               
                 do
                 ut
                 facias
              
               .
               3.
               
                 facio
                 ut
                 des
              
               .
               Of
               contracts
               by
               stipulation
               ,
               promise
               ,
               writings
               .
               Reall
               contracts
               ,
               by
               caution
               ,
               pledge
               ,
               &c.
               
               Personal
               ,
               by
               suerties
               ,
               hostages
               &c.
               
            
          
           
             TO
             alienate
             the
             propriety
             ,
             with
             the
             use
             for
             ever
             ,
             without
             any
             consideration
             ,
             is
             called
             
             donatio
             ,
             a
             gift
             ,
             as
             when
             Pharoah
             gave
             sheep
             ,
             oxen
             ,
             asses
             ,
             and
             servants
             to
             Abraham
             ,
             and
             this
             is
             either
             done
             by
             one
             in
             his
             life
             time
             ,
             and
             then
             it
             is
             usually
             called
             a
             gift
             ,
             or
             at
             his
             death
             by
             his
             will
             ,
             and
             this
             is
             called
             a
             legacy
             ;
             and
             so
             the
             right
             of
             succession
             is
             translated
             to
             the
             childe
             ,
             by
             the
             the
             fathers
             death
             .
          
           
             Now
             if
             the
             thing
             it self
             be
             translated
             liberally
             or
             freely
             ,
             but
             for
             a
             time
             ,
             there
             it
             is
             called
             mutuum
             ,
             a
             loane
             which
             is
             free
             and
             without
             consideration
             .
             But
             if
             not
             the
             thing
             it self
             be
             transferred
             ,
             but
             the
             use
             of
             it
             onely
             ,
             then
             it
             is
             properly
             called
             commodatum
             ,
             when
             a
             thing
             is
             borrowed
             freely
             ,
             to
             be
             used
             ,
             though
             this
             is
             commonly
             taken
             for
             that
             which
             is
             lent
             for
             some
             particular
             use
             ,
             when
             the
             end
             is
             named
             .
             And
             these
             are
             the
             〈◊〉
             of
             free
             alienation
             .
          
           
             2.
             
             Illiberal
             〈◊〉
             is
             ,
             when
             a
             thing
             is
             put
             out
             upon
             consideration
             ,
             and
             is
             usually
             called
             
               contractus
               〈◊〉
            
             .
             This
             is
             of
             three
             sorts
             ,
             and
             is
             usuall
             with
             us
             .
          
           
             
               1.
               
               The
               first
               is
               
                 Do
                 ,
                 ut
                 des
              
               ,
               I
               give
               ,
               but
               you
               must
               give
               〈◊〉
               ;
               as
               when
               a
               man
               lets
               a
               farme
               ,
               with
               〈◊〉
               that
               his
               tenant
               shall
               husband
               it
               and
               pay
               him
               a
               rent
               ,
               which
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
            
             
               2.
               
               The
               second
               is
               ,
               
                 Do
                 ,
                 ut
                 facias
              
               .
               I
               give
               ,
               but
               you
               must
               do
               something
               for
               it
               ,
               as
               Homage
               ,
               fealty
               ,
               or
               service
               .
            
             
               3.
               
               The
               last
               is
               ,
               
                 Facio
                 ut
                 des
              
               ,
               I
               do
               for
               you
               ,
               that
               you
               may
               pay
               me
               for
               my
               pains
               ,
               as
               in
               work
               and
               wages
               ,
               and
               this
               they
               call
               
                 contractum
                 servilem
              
               ,
               a
               servile
               contract
               .
            
          
           
             1.
             
             
               Do
               ,
               ut
               des
            
             .
             And
             this
             giving
             in
             liew
             ,
             is
             either
             First
             ,
             
               Rei
               pro
               re
            
             ,
             of
             one
             thing
             for
             another
             ,
             or
             Secondly
             ,
             
               Rei
               pro
               pretio
            
             ,
             of
             some
             thing
             at
             a
             price
             .
          
           
             
               1.
               
               When
               it
               is
               ,
               thing
               for
               thing
               ,
               it
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Commutatio
               ,
               or
               Permutatio
               ,
               Exchanging
               ,
               and
               this
               was
               the
               first
               brood
               ,
               after
               men
               grew
               weary
               of
               〈◊〉
               .
               If
               
               it
               be
               mony
               for
               mony
               ,
               it
               is
               called
               cambium
               Exchange
               .
               If
               of
               one
               thing
               for
               another
               ,
               it
               is
               
                 Bartering
                 .
                 Ahab
              
               would
               have
               bartred
               in
               this
               kinde
               with
               Naboth
               for
               his
               vineyard
               .
            
             
               2.
               
               When
               a
               thing
               is
               for
               a
               price
               ,
               if
               it
               be
               
                 pecunia
                 pro
                 Re
              
               ,
               mony
               for
               goods
               &c.
               then
               
               it
               is
               emptio
               buying
               ,
               Josephs
               brethren
               carried
               mony
               into
               Egypt
               to
               buy
               corne
               .
               And
               God
               told
               Moses
               ,
               that
               the
               people
               might
               buy
               meat
               of
               the
               posterity
               of
               Esau
               ,
               for
               mony
               .
               If
               it
               be
               
                 rei
                 pro
                 pecunia
              
               ,
               of
               goods
               &c.
               for
               mony
               ,
               then
               it
               is
               venditio
               ,
               selling
               .
               Sihon
               
               king
               of
               the
               Amorits
               refused
               to
               sell
               the
               Israelits
               meat
               and
               drink
               for
               mony
               .
               Ephron
               sold
               the
               cave
               of
               〈◊〉
               to
               Abraham
               for
               four
               hundred
               shekels
               of
               silver
               currant
               
               mony
               .
               If
               a
               man
               sell
               by
               whole
               sale
               ,
               then
               it
               is
               negotiatio
               ,
               merchandizing
               ;
               if
               it
               be
               by
               parcels
               ,
               it
               is
               〈◊〉
               .
            
          
           
             Besides
             the
             Alienation
             of
             the
             thing
             it self
             ,
             there
             is
             alienation
             of
             the
             use
             onely
             ,
             and
             not
             of
             the
             property
             ,
             which
             if
             it
             be
             
               usus
               rei
               pro
               pecunia
            
             ,
             use
             of
             a
             thing
             for
             mony
             ,
             it
             is
             locatio
             ,
             letting
             .
             If
             
               〈◊〉
               pro
               usu
               rei
            
             ,
             mony
             for
             the
             use
             of
             the
             thing
             ,
             it
             is
             conductio
             ,
             hireing
             .
          
           
             2.
             
             
               Do
               ,
               ut
               〈◊〉
            
             .
             To
             give
             ,
             that
             one
             may
             do
             something
             in
             liew
             of
             the
             gift
             ,
             as
             Homage
             ,
             fealty
             ,
             or
             service
             .
             Thus
             we
             may
             see
             of
             old
             there
             have
             been
             
               〈◊〉
               ex
               jure
               Regio
            
             ,
             kings
             have
             created
             them
             ,
             when
             they
             gave
             lands
             to
             be
             held
             upon
             some
             service
             .
             Joseph
             on
             〈◊〉
             behalf
             ,
             when
             he
             had
             bought
             the
             Egyptians
             lands
             ,
             restored
             them
             
             again
             ,
             upon
             condition
             of
             a
             fift
             part
             of
             the
             increase
             to
             be
             payed
             into
             the
             kings
             exchequer
             .
          
           
             3.
             
             
               Facio
               ,
               ut
               des
            
             ,
             to
             do
             something
             for
             which
             a
             man
             looks
             to
             be
             paid
             ,
             or
             to
             receive
             something
             for
             it
             .
             And
             this
             is
             1.
             either
             
               〈◊〉
               ,
               pro
               opera
            
             ,
             one
             worke
             for
             another
             .
             〈◊〉
             
             said
             to
             Simeon
             his
             brother
             ,
             come
             up
             with
             me
             into
             my
             lot
             ,
             that
             we
             may
             fight
             against
             the
             〈◊〉
             ,
             and
             I
             likewise
             wil
             go
             with
             thee
             into
             thy
             lot
             ,
             which
             is
             
               facio
               ,
               ut
               facias
            
             Or
             2.
             
             
               Opera
               pro
               pretio
            
             ,
             work
             for
             a
             price
             .
             As
             when
             the
             labourers
             in
             the
             vineyard
             received
             a
             peny
             a
             day
             :
             which
             is
             
               facio
               ,
               ut
               des
            
             ,
             to
             work
             for
             a
             hire
             ,
             or
             wages
             .
             As
             our
             Saviour
             saith
             ,
             the
             workman
             is
             worthy
             of
             his
             hire
             .
             
          
           
             Now
             in
             the
             cases
             of
             Alienation
             of
             property
             before
             mentioned
             ,
             because
             sometimes
             we
             suffer
             one
             to
             have
             the
             use
             ,
             but
             dare
             not
             trust
             him
             with
             the
             property
             ,
             there
             arise
             contracts
             of
             diverse
             natures
             ,
             as
             by
             words
             ,
             by
             writing
             ,
             by
             pawns
             ,
             pledges
             and
             suertiships
             &c.
             
          
           
             At
             the
             first
             ,
             we
             see
             they
             durst
             trust
             one
             another
             up
             on
             their
             bare
             word
             .
             This
             in
             him
             
             that
             requires
             it
             ,
             is
             Stipulatio
             ,
             a
             stipulation
             ,
             or
             indenting
             ;
             in
             him
             that
             giveth
             it
             ,
             
             it
             is
             Sponsio
             a
             promise
             ,
             or
             covenant
             .
             
          
           
             After
             ,
             〈◊〉
             their
             contracts
             were
             by
             writings
             (
             which
             with
             the
             other
             kinds
             hereafter
             mentioned
             are
             
               proles
               humanae
               〈◊〉
            
             ,
             the
             issue
             of
             mens
             breach
             of
             promise
             )
             〈◊〉
             the
             one
             
             party
             were
             content
             with
             the
             other
             parties
             own
             writing
             alone
             ,
             this
             is
             called
             chirographum
             ,
             his
             handwriting
             ;
             if
             other
             mens
             hands
             be
             joyned
             with
             it
             ,
             it
             is
             〈◊〉
             ,
             a
             
             writing
             subscribed
             by
             many
             .
             Thus
             when
             〈◊〉
             bought
             a
             〈◊〉
             of
             〈◊〉
             ,
             there
             were
             writings
             drawn
             between
             the
             parties
             .
             〈◊〉
             subscribed
             ,
             and
             sealed
             the
             evidence
             ,
             and
             witnesses
             were
             taken
             .
             Tobit
             when
             he
             left
             his
             country
             and
             departed
             into
             Media
             ,
             committed
             ten
             talents
             to
             the
             trust
             of
             Gabael
             ,
             yet
             for
             his
             better
             〈◊〉
             ,
             he
             tooke
             a
             writing
             under
             his
             hand
             for
             it
             .
             The
             unjust
             steward
             caused
             his
             Lords
             debtors
             to
             make
             bills
             under
             their
             hands
             for
             what
             they
             ought
             .
          
           
             Besides
             these
             assurances
             by
             words
             and
             writings
             ,
             there
             are
             others
             which
             are
             either
             
             reall
             or
             personal
             ;
             real
             ,
             are
             either
             in
             regard
             of
             some
             oath
             ,
             which
             is
             〈◊〉
             ,
             a
             
             caution
             ,
             or
             for
             the
             recovery
             again
             of
             something
             received
             and
             delivered
             ,
             which
             if
             it
             be
             something
             moveable
             ,
             it
             is
             called
             ,
             pignus
             ,
             a
             pledge
             or
             pawne
             ;
             as
             when
             a
             rayment
             .
             and
             an
             upper
             milstone
             were
             prohibited
             to
             be
             taken
             in
             pawne
             ,
             whereby
             may
             be
             inferred
             ,
             that
             something
             ,
             might
             be
             lawfuily
             pawned
             .
             If
             immoveable
             as
             
             lands
             ,
             it
             is
             called
             Hypotheca
             ,
             a
             mortgage
             .
             As
             we
             finde
             that
             the
             people
             borrowed
             mony
             upon
             their
             lands
             .
          
           
             If
             it
             be
             personal
             ,
             it
             is
             either
             in
             war
             ,
             and
             then
             called
             Obses
             an
             Hostage
             :
             such
             as
             Jehoash
             king
             of
             〈◊〉
             took
             of
             Amaziah
             king
             of
             Judah
             ,
             when
             he
             had
             over
             come
             him
             ,
             and
             taken
             Jerusalem
             ;
             or
             in
             peace
             ,
             and
             this
             is
             either
             for
             a
             publick
             receivers
             who
             
             is
             accountable
             to
             the
             common
             :
             wealth
             ,
             which
             is
             called
             praedes
             ,
             when
             the
             goods
             of
             him
             which
             is
             suerty
             for
             such
             an
             one
             ,
             are
             liable
             ,
             or
             for
             private
             persons
             ,
             as
             in
             actions
             ,
             they
             which
             under
             take
             for
             others
             ,
             are
             called
             〈◊〉
             ,
             their
             baile
             and
             in
             matter
             of
             mony
             ,
             or
             debt
             ,
             or
             promise
             ,
             〈◊〉
             ,
             sureties
             .
             As
             Saint
             Paul
             was
             for
             Ouesimus
             .
             The
             wiseman
             counselleth
             him
             that
             is
             suerty
             for
             another
             ,
             to
             make
             his
             peace
             as
             soon
             as
             he
             can
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               Of
               the
               desire
               of
               〈◊〉
               .
               For
               regulating
               whereof
               we
               must
               consider
               .
               1.
               
               The
               order
               ,
               in
               respect
               of
               .
               1.
               
               The
               end
               .
               2.
               
               The
               meanes
               .
               2.
               
               The
               measure
               of
               our
               appetite
               which
               must
               be
               guided
               by
               four
               rules
               .
               Of
               the
               suppuration
               of
               this
               sinne
               ,
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               love
               of
               mony
               ,
               the
               branches
               of
               it
               .
               Of
               
                 subactum
                 solum
              
               ,
               the
               soyle
               fitted
               .
               Icterus
               the
               iaundice
               af
               it
               .
               1.
               
               In
               the
               eye
               .
               The
               foaming
               at
               the
               mouth
               .
               The
               〈◊〉
               of
               theft
               here
               forbidden
               committed
               .
               1.
               
               In
               getting
               .
               2.
               
               In
               the
               use
               of
               riches
               .
            
          
           
             NOw
             that
             we
             have
             seen
             the
             object
             of
             the
             desire
             which
             is
             here
             moderated
             ,
             consisting
             
             in
             〈◊〉
             and
             〈◊〉
             ,
             let
             us
             see
             ,
             how
             our
             desire
             of
             it
             ought
             to
             stand
             affected
             ,
             wherein
             we
             may
             take
             notice
             of
             two
             things
             .
             1.
             
             The
             order
             .
             2.
             
             The
             measure
             of
             the
             appetite
             ,
             which
             is
             regulated
             by
             this
             commandment
             .
          
           
             
               1.
               
               For
               the
               order
               .
               Whereas
               there
               are
               two
               things
               that
               a
               mans
               desire
               is
               carried
               
               unto
               1.
               
               The
               enjoying
               of
               the
               end
               it self
               .
               2.
               
               The
               means
               which
               tend
               to
               the
               enjoying
               〈◊〉
               that
               end
               there
               must
               be
               therefore
               (
               laith
               Aristotle
               )
               a
               division
               of
               the
               faculty
               ,
               a
               double
               desire
               ,
               a
               double
               love
               ,
               or
               a
               double
               concupiscence
               ,
               because
               there
               are
               two
               things
               ,
               of
               which
               ,
               one
               is
               greater
               then
               another
               :
               the
               first
               is
               the
               end
               ,
               viz.
               God
               and
               eternal
               happines
               in
               him
               ,
               of
               which
               we
               desire
               ,
               the
               〈◊〉
               .
               The
               second
               is
               the
               meanes
               ,
               which
               we
               do
               appetere
               ,
               desire
               as
               they
               may
               further
               us
               to
               the
               end
               .
               Therefore
               the
               end
               being
               the
               greater
               of
               the
               two
               ,
               the
               love
               of
               that
               must
               be
               
                 Prior
                 &
                 Major
              
               first
               and
               greater
               then
               the
               love
               of
               the
               means
               ,
               to
               wit
               ,
               the
               things
               of
               this
               life
               ,
               which
               must
               be
               desired
               in
               the
               second
               place
               ,
               and
               
                 in
                 ordine
                 ad
                 spiritualia
              
               ,
               〈◊〉
               in
               order
               to
               our
               spiritual
               and
               eternal
               good
               .
            
             
               2.
               
               For
               the
               measure
               .
               As
               in
               Physical
               administring
               of
               medicines
               to
               the
               Body
               ,
               there
               is
               a
               certain
               quantity
               and
               measure
               prescribed
               ,
               which
               if
               it
               be
               lessened
               ,
               it
               purgeth
               not
               all
               the
               peccant
               humour
               ;
               if
               it
               be
               more
               ,
               it
               not
               onely
               purgeth
               that
               humour
               ,
               but
               somewhat
               which
               it
               should
               not
               purge
               ;
               so
               in
               the
               affections
               and
               appetite
               of
               the
               soul
               :
               there
               is
               in
               some
               ,
               a
               desire
               of
               these
               things
               ,
               which
               is
               defective
               ,
               and
               too
               carelesse
               ,
               as
               in
               idle
               persons
               ,
               or
               such
               as
               〈◊〉
               of
               a
               superstitious
               conceit
               ,
               or
               otherwise
               ,
               count
               it
               unlawful
               to
               desire
               them
               ,
               or
               look
               after
               them
               .
               And
               in
               some
               other
               there
               is
               such
               an
               immoderate
               and
               excessive
               desire
               ,
               and
               affection
               to
               worldly
               things
               ,
               more
               then
               there
               should
               be
               ,
               that
               they
               will
               forget
               their
               duty
               to
               God
               ,
               rather
               then
               neglect
               them
               ;
               such
               are
               called
               prophane
               persons
               in
               scripture
               ,
               and
               likened
               to
               Esau
               ,
               who
               would
               forgoe
               his
               birthright
               ,
               his
               blessing
               which
               God
               did
               bestow
               upon
               him
               ,
               for
               a
               messe
               of
               pottage
               .
               Therefore
               it
               is
               very
               expedient
               ,
               that
               we
               take
               the
               measure
               first
               ,
               what
               we
               may
               desire
               .
               And
               that
               we
               may
               do
               after
               this
               order
               .
            
          
           
             1.
             
             Remember
             that
             which
             the
             Apostle
             directs
             us
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             haveing
             
             food
             and
             rayment
             be
             therewith
             contented
             .
             A
             contented
             minde
             is
             a
             great
             treasure
             ,
             and
             if
             God
             bestow
             no
             more
             upon
             us
             then
             these
             ,
             we
             must
             not
             murmur
             fot
             want
             of
             super
             
             fiuities
             :
             for
             God
             ,
             as
             he
             hath
             plenty
             of
             spirit
             ,
             so
             he
             hath
             plenty
             of
             wealth
             ,
             and
             
             could
             have
             made
             all
             men
             rich
             ,
             if
             he
             would
             .
             And
             it
             was
             out
             of
             his
             great
             wisdome
             that
             he
             made
             some
             poor
             ,
             that
             as
             the
             rich
             might
             have
             
               〈◊〉
               benignitatis
            
             ,
             the
             reward
             of
             their
             〈◊〉
             ,
             so
             the
             poor
             might
             have
             
               mercedem
               patientiae
            
             ,
             the
             recompence
             of
             their
             patience
             ,
             as
             Saint
             Ambrose
             saith
             ;
             and
             so
             as
             Solomon
             saith
             ,
             the
             rich
             and
             poor
             meet
             together
             ,
             for
             the
             Lord
             is
             the
             maker
             of
             them
             both
             .
             Therefore
             every
             man
             is
             to
             rest
             contented
             ,
             if
             God
             shall
             call
             him
             no
             higher
             ,
             nor
             bestow
             more
             upon
             him
             ,
             he
             must
             avoyd
             distracting
             cares
             ,
             which
             breed
             noysome
             lusts
             ,
             when
             he
             sees
             Gods
             will
             and
             pleasure
             ,
             and
             thus
             he
             must
             stand
             ,
             then
             ,
             as
             the
             Apostle
             alludes
             to
             the
             gathering
             of
             Manna
             ,
             he
             that
             gathereth
             much
             shall
             have
             nothing
             over
             ,
             and
             he
             that
             
             gathereth
             little
             shall
             have
             nothing
             lesse
             ,
             when
             they
             die
             .
             This
             is
             therefore
             the
             first
             
             rule
             concerning
             the
             measure
             to
             be
             observed
             ,
             we
             must
             not
             desire
             more
             ,
             nor
             seek
             to
             rise
             higher
             then
             God
             will
             have
             us
             .
          
           
             2.
             
             Though
             we
             must
             be
             contented
             with
             our
             estate
             ,
             yet
             is
             it
             lawful
             to
             gather
             in
             
             Summer
             ,
             and
             to
             provide
             against
             winter
             ,
             which
             care
             the
             wiseman
             commends
             
             in
             the
             Ant
             ,
             and
             〈◊〉
             before
             us
             for
             our
             imitation
             ,
             to
             provide
             for
             the
             future
             ,
             by
             all
             honest
             and
             lawful
             means
             ,
             with
             a
             sober
             and
             〈◊〉
             minde
             .
          
           
             3.
             
             A
             man
             may
             〈◊〉
             more
             ,
             and
             take
             care
             for
             those
             that
             belong
             to
             him
             ,
             and
             thus
             when
             he
             seeth
             his
             houshold
             encrease
             ,
             his
             care
             in
             providing
             for
             it
             ought
             to
             be
             the
             more
             provided
             ;
             that
             his
             desires
             be
             still
             limited
             with
             the
             former
             conditions
             .
             He
             must
             provide
             for
             his
             houshold
             with
             Jacob
             ,
             that
             so
             he
             and
             they
             may
             drink
             out
             
             of
             their
             own
             cisternes
             ,
             and
             not
             be
             chargeable
             to
             others
             ,
             but
             rather
             
               〈◊〉
               habeat
               〈◊〉
            
             
             
               qui
               deriventur
               foris
               ,
               ut
               tamen
               juste
               ipsorum
               〈◊〉
               sit
               ,
            
             that
             he
             may
             have
             wherewith
             
             to
             be
             liberal
             to
             others
             ,
             yet
             have
             enough
             to
             live
             of
             himself
             .
          
           
             4.
             
             Lastly
             ,
             a
             man
             may
             lawfully
             desire
             to
             have
             ,
             not
             onely
             for
             himself
             ,
             and
             his
             
             family
             ,
             but
             also
             wherewith
             to
             pay
             his
             half
             shekel
             ,
             his
             offering
             to
             the
             Lord
             ;
             to
             
             help
             the
             Church
             :
             to
             pay
             tribute
             to
             the
             King
             ,
             to
             be
             beneficial
             to
             the
             common-wealth
             ,
             
             to
             relieve
             the
             poor
             Saints
             ,
             and
             others
             that
             have
             need
             .
          
           
             Thus
             far
             if
             lawful
             means
             be
             vsed
             ,
             and
             a
             sober
             minde
             kept
             ,
             the
             measure
             is
             kept
             .
             But
             if
             we
             go
             〈◊〉
             this
             ,
             then
             we
             come
             to
             that
             which
             the
             Apostle
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             love
             of
             mony
             ,
             which
             is
             the
             root
             of
             all
             evil
             ,
             from
             which
             root
             ,
             these
             branches
             spring
             .
             1.
             〈◊〉
             ,
             that
             others
             are
             in
             better
             condition
             then
             our selves
             .
             As
             the
             〈◊〉
             ,
             when
             they
             wisht
             they
             had
             tarried
             in
             Egypt
             ,
             they
             preferred
             the
             life
             in
             
             Egypt
             ,
             before
             that
             
               in
               deserto
            
             in
             the
             wildernesse
             .
             The
             flesh
             pots
             of
             Egypt
             before
             the
             Manna
             ,
             that
             God
             gave
             them
             from
             Heaven
             .
             2.
             〈◊〉
             and
             overcaring
             ,
             and
             
             taking
             thought
             ,
             
               Quid
               comedam
               ?
               quid
               edam
               ?
               quid
               〈◊〉
               ?
               what
               shall
               I
               eat
               ?
               what
               shall
               I
               drink
               ?
               wherewith
               shall
               I
               be
               clothed
               ?
            
             This
             distracting
             care
             ,
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             divides
             the
             soul
             is
             incident
             to
             rich
             men
             ,
             when
             they
             have
             much
             .
             The
             rich
             〈◊〉
             in
             the
             Gospel
             ,
             
               thought
               within
               himself
               ,
               what
               shall
               I
               do
               ?
            
             3.
             
             It
             breeds
             a
             nest
             of
             Horse-leeches
             
             
             and
             〈◊〉
             ,
             that
             have
             
               〈◊〉
               bisulcam
            
             ,
             a
             cloven
             or
             forked
             tongue
             ,
             that
             cry
             
               give
               ,
               give
            
             :
             and
             
               unde
               habeant
               nihil
               refert
               ,
               sed
               oportet
               habere
            
             ;
             it
             skills
             not
             how
             we
             have
             it
             ,
             but
             have
             it
             we
             must
             :
             and
             in
             this
             there
             consists
             that
             
               Suppuratio
               Concupiscentiae
            
             ,
             a
             festering
             of
             the
             desire
             .
          
           
             Now
             ,
             in
             the
             next
             place
             for
             the
             making
             of
             
               〈◊〉
               solum
            
             ,
             the
             soyl
             〈◊〉
             ,
             the
             way
             is
             ,
             
             to
             carry
             a
             bigger
             sale
             then
             we
             are
             able
             to
             bear
             :
             by
             soending
             more
             then
             we
             are
             able
             ,
             and
             wasting
             
               plus
               quamopus
               est
            
             ,
             more
             then
             needs
             .
             For
             by
             this
             means
             men
             fall
             into
             want
             ,
             whereby
             they
             become
             fit
             soyl
             for
             the
             Devil
             to
             cast
             in
             his
             seed
             ;
             for
             the
             Devil
             finding
             a
             man
             to
             be
             thus
             fitted
             ,
             moveth
             him
             to
             stealth
             and
             other
             unlawful
             〈◊〉
             .
             In
             the
             parable
             of
             the
             prodigal
             ,
             we
             see
             that
             the
             prodigal
             fell
             into
             riotous
             company
             ,
             among
             wasters
             ,
             
               &
               sic
               dissipavit
               patrimonium
            
             ,
             and
             so
             he
             wasted
             his
             substance
             .
             It
             a
             man
             〈◊〉
             such
             company
             ,
             they
             will
             set
             him
             
               supra
               analogiam
            
             ,
             above
             his
             allowance
             ,
             he
             must
             spend
             disorderly
             till
             all
             be
             gone
             ,
             and
             then
             he
             saith
             ,
             as
             they
             in
             the
             Proverbs
             ,
             
               Come
               with
               us
               ,
               let
               us
               lay
               wait
               for
               〈◊〉
               ,
               let
               us
               lurk
               privily
               for
               the
               innocent
               without
               cause
               ;
               〈◊〉
               us
               swallow
               them
               up
               alive
               as
               the
               grave
               &c.
               
               We
               shall
               finde
               precious
               substance
               ,
               we
               shall
               fill
               our
               houses
               with
               spoil
               ,
               &c.
               
            
          
           
             The
             〈◊〉
             or
             Jaundise
             of
             this
             vice
             is
             likewise
             discovered
             by
             the
             eye
             .
             Ahab
             saw
             
             a
             thing
             which
             served
             for
             his
             turn
             ,
             and
             lay
             well
             for
             him
             ,
             and
             he
             was
             sick
             till
             he
             had
             it
             ,
             
             though
             he
             had
             enough
             of
             his
             own
             :
             and
             when
             he
             could
             not
             obtain
             it
             by
             lawful
             means
             ,
             he
             made
             a
             shift
             to
             get
             it
             by
             wrong
             ,
             even
             by
             the
             blood
             of
             an
             innocent
             .
          
           
             For
             the
             foaming
             of
             it
             at
             the
             mouth
             ,
             there
             be
             many
             of
             the
             speaches
             of
             such
             men
             ,
             
             mentioned
             by
             the
             Heathen
             ,
             Menander
             is
             full
             of
             them
             :
             and
             much
             to
             this
             purpose
             is
             
             in
             the
             book
             of
             Ecclesiastes
             ,
             and
             in
             the
             
               Wisdom
               of
               Solomon
               .
               They
               say
               wisdom
               is
               good
               ,
            
             but
             
               with
               an
               inheritance
            
             ;
             and
             as
             wisdom
             ,
             so
             money
             is
             a
             defence
             ,
             &c.
             
             
          
           
             Concerning
             the
             act
             it self
             of
             theft
             ,
             forbidden
             in
             this
             Commandment
             .
          
           
             The
             several
             wayes
             whereby
             men
             become
             guilty
             thereof
             ,
             we
             may
             conceive
             by
             those
             several
             uses
             of
             wealth
             ,
             which
             we
             said
             were
             lawful
             ;
             which
             are
             by
             Lawyers
             and
             Divines
             reduced
             to
             those
             two
             .
             1.
             
             The
             attaining
             or
             getting
             of
             riches
             .
             2.
             
             The
             use
             of
             them
             .
             In
             the
             first
             ,
             respect
             is
             to
             be
             had
             to
             justice
             :
             in
             the
             second
             both
             to
             justice
             and
             charity
             ,
             for
             as
             we
             said
             before
             ,
             they
             are
             given
             us
             ,
             not
             onely
             for
             our selves
             ,
             but
             as
             the
             Apostle
             saith
             ,
             for
             the
             exercise
             of
             our
             liberality
             towards
             those
             that
             want
             ;
             and
             so
             we
             finde
             in
             
             the
             Law
             ,
             that
             God
             took
             order
             ,
             that
             out
             of
             the
             substance
             of
             the
             rich
             ,
             the
             Levite
             ,
             
             
               Stranger
               ,
               Widow
            
             ,
             and
             Poor
             ,
             should
             have
             their
             portion
             .
             Thest
             therefore
             is
             committed
             
          
           
             1.
             
             Either
             in
             the
             attaining
             and
             getting
             of
             wealth
             and
             riches
             ,
             from
             whence
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               acquisitio
               ,
               possessio
            
             .
             2.
             
             Or
             in
             the
             use
             and
             dispensation
             of
             that
             we
             have
             gotten
             ,
             which
             is
             〈◊〉
             ,
             usus
             .
             For
             he
             is
             
               fur
               〈◊〉
               ,
               qui
               male
               acquirit
               ,
            
             a
             thief
             to
             another
             mans
             estate
             ,
             that
             gets
             an
             estate
             unjustly
             :
             and
             he
             is
             
               fur
               sui
               qui
               male
               〈◊〉
            
             ,
             a
             thief
             to
             his
             own
             that
             useth
             it
             〈◊〉
             .
             And
             therefore
             in
             the
             getting
             there
             must
             be
             a
             respect
             of
             justice
             :
             and
             in
             the
             use
             and
             dispensation
             ,
             there
             must
             be
             regard
             both
             of
             justice
             and
             charity
             .
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               Of
               unjust
               getting
               in
               general
               .
               The
               kindes
               of
               unjust
               getting
               .
               1.
               
               By
               rapine
               and
               violence
               ,
               2.
               
               By
               fraud
               .
               The
               first
               is
               either
               under
               pretence
               of
               authority
               ,
               or
               without
               any
               pretence
               .
               The
               former
               is
               .
               1.
               
               For
               a
               mans
               own
               benefit
               .
               In
               times
               of
               war
               ,
               or
               in
               times
               of
               peace
               :
               and
               this
               is
               either
               by
               power
               or
               authoritie
               ,
               or
               by
               pretence
               of
               Law.
               2.
               
               For
               his
               Neighbours
               detriment
               .
               Vnjust
               getting
               without
               any
               pretence
               of
               authoritie
               or
               Law
               ,
               is
               either
               Piracie
               by
               sea
               ,
               or
               Robberie
               by
               land
               .
               The
               affirmative
               part
               .
               1
               That
               every
               one
               have
               a
               lawful
               calling
               .
               2.
               
               That
               he
               labour
               in
               it
               .
            
          
           
             Of
             Theft
             committed
             in
             getting
             Wealth
             ,
             
               in
               acquisitione
            
             .
          
           
             
             THings
             in
             the
             beginning
             by
             the
             Law
             of
             nature
             were
             common
             ,
             and
             since
             ,
             though
             men
             have
             gotten
             a
             propriety
             (
             as
             aforesaid
             )
             in
             them
             ,
             yet
             in
             case
             of
             extream
             necessity
             
             as
             the
             Wise
             man
             saith
             ,
             
               Men
               do
               not
               despise
               a
               thief
               ,
               if
               he
               steal
               to
               satisfie
               his
               soul
               ,
               when
            
             
             
               he
               is
               hungry
            
             :
             and
             the
             law
             saith
             ,
             
               When
               thou
               comest
               into
               thine
               neighbours
               vineyard
               ,
               thou
            
             
             
               〈◊〉
               eat
               grapes
               thy
               fill
               ,
               at
               thine
               own
               pleasure
               ,
               but
               thou
               shalt
               not
               put
               any
               into
               thy
               vessel
               .
            
             In
             of
             extream
             necessity
             ,
             a
             man
             might
             make
             bold
             with
             his
             Neighbours
             corn
             field
             or
             vineyard
             for
             his
             present
             necessity
             ,
             so
             he
             carried
             none
             away
             .
             And
             we
             see
             still
             that
             in
             all
             positive
             Laws
             ,
             whereby
             propriety
             is
             distinguished
             ,
             there
             is
             none
             of
             them
             that
             hold
             in
             case
             of
             extream
             necessity
             .
             And
             there
             is
             a
             right
             which
             every
             man
             hath
             in
             things
             which
             remain
             common
             to
             this
             day
             ;
             as
             in
             
               feris
               Naturae
               ,
               wilde
               beasts
            
             ,
             appropriate
             to
             no
             man
             ;
             fowl
             and
             fish
             ,
             and
             in
             such
             things
             which
             are
             found
             on
             the
             sea
             shore
             ,
             as
             Pearls
             ,
             Gems
             ,
             &c.
             concerning
             which
             the
             rule
             is
             
               jus
               occupanti
            
             ,
             the
             propriety
             is
             invested
             in
             them
             that
             finde
             them
             ;
             because
             part
             of
             the
             possession
             of
             every
             countrey
             is
             alloted
             to
             remain
             to
             the
             benefit
             of
             the
             poor
             .
          
           
             Afterwards
             ,
             for
             the
             proprieties
             which
             arise
             by
             publick
             right
             ,
             we
             laid
             down
             four
             ,
             viz.
             1.
             
             Seizing
             on
             a
             countrey
             uninhabited
             ;
             2.
             on
             those
             things
             which
             were
             left
             and
             forsaken
             by
             the
             owners
             ,
             which
             are
             
               res
               derelictae
            
             ,
             things
             given
             over
             ;
             3.
             
             Pre.
             scription
             ;
             4.
             the
             right
             got
             by
             the
             bow
             and
             sword
             ,
             or
             the
             right
             of
             war.
             
          
           
             And
             for
             private
             right
             ,
             there
             are
             liberal
             and
             free
             ,
             and
             illiberal
             alienations
             ,
             of
             which
             we
             have
             spoken
             ;
             and
             in
             all
             these
             there
             is
             
               justa
               acquisitio
            
             ,
             a
             just
             way
             of
             getting
             .
          
           
             Contrary
             to
             which
             are
             the
             unjust
             wayes
             of
             getting
             ,
             whereby
             theft
             is
             committed
             ,
             which
             may
             be
             reduced
             to
             three
             heads
             .
          
           
             1.
             
             The
             first
             two
             we
             may
             finde
             in
             
               Leviticus
               ,
               Non
               extorquebis
               ,
               neque
               fraudabis
               proximum
            
             
             
               tuum
               ,
               Thou
               shalt
               not
               rob
               thy
               Neighbour
               ,
               neither
               defraud
               him
               .
            
             The
             first
             is
             
               rapina
               ,
               robbery
            
             .
             which
             is
             
               extorquere
               per
               vim
               ,
               domino
               invito
               ,
            
             to
             extort
             any
             thing
             by
             force
             ,
             the
             owner
             being
             unwilling
             .
             The
             other
             is
             
               furtum
               ,
               theft
            
             ,
             which
             is
             
               fraudare
               ,
               inscio
               domino
            
             ,
             to
             deceive
             any
             man
             without
             his
             knowledge
             ;
             both
             are
             set
             down
             also
             in
             one
             verse
             by
             
             the
             Prophet
             .
             And
             a
             third
             is
             Parsimonia
             or
             
               parcitas
               ,
               Parsimony
               or
               Niggardlinesse
            
             ,
             of
             which
             afterwards
             .
          
           
             The
             Genus
             to
             these
             is
             briefly
             set
             down
             by
             the
             Prophet
             ;
             
               Congregare
               non
               sua
               ,
               to
            
             
             
               gather
               or
               encrease
               that
               which
               is
               not
               his
               .
            
             And
             our
             Saviour
             mentioning
             this
             Commandment
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Do
               not
               steal
            
             ,
             presently
             adds
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Defraud
               not
            
             ;
             for
             stealing
             and
             defrauding
             are
             very
             neer
             of
             kin
             .
             And
             it
             is
             certain
             ,
             that
             they
             which
             desire
             riches
             ,
             
               fall
               into
               many
               temptaetions
            
             :
             and
             as
             the
             Heathen
             man
             saith
             ,
             
               Qui
               vult
               dives
               fieri
               ,
               vult
               cito
            
             
             fieri
             ,
             he
             that
             hath
             a
             desire
             to
             be
             rich
             ,
             hath
             a
             desire
             also
             to
             be
             quickly
             rich
             :
             and
             this
             impetuous
             desire
             of
             being
             suddenly
             rich
             ,
             makes
             him
             that
             he
             cannot
             be
             innocent
             ,
             but
             
             must
             be
             entangled
             ,
             with
             some
             of
             these
             three
             ,
             either
             with
             Rapine
             ,
             Fraud
             ,
             or
             Niggardlinesse
             .
          
           
             Now
             that
             which
             is
             gotten
             by
             any
             of
             these
             wayes
             ,
             is
             not
             without
             a
             curse
             :
             as
             1.
             
             Of
             that
             which
             is
             got
             by
             Rapine
             ,
             Force
             ,
             and
             Extortion
             ,
             God
             saith
             by
             the
             Wise
             
             man
             ,
             
               That
               it
               stayeth
               not
               with
               them
               that
               get
               it
               ,
            
             but
             
               semper
               erunt
               in
               〈◊〉
               ,
               poverty
               ever
            
             
             
             
               attends
               them
            
             .
             And
             the
             Prophet
             saith
             ,
             
               Vae
               tibi
               qui
               spolias
               ,
               nam
               tu
               ipse
               spoliabere
               ;
               We
               to
            
             
             
               thee
               that
               spoilest
               ,
               for
               thou
               shalt
               be
               spoiled
               .
            
             2.
             
             For
             the
             deceitful
             man
             that
             gets
             his
             wealth
             
             by
             fraud
             ;
             the
             Psalmist
             saith
             ,
             
               Non
               dimidiabit
               dies
               suos
               ,
               he
               shall
               not
               live
               out
               half
               his
            
             
             dayes
             .
             3.
             
             For
             the
             Niggard
             it
             is
             said
             ,
             that
             
               he
               that
               putreth
               his
               confidence
               in
               riches
               shall
               fall
               .
            
             
             The
             Heathen
             man
             could
             say
             ,
             that
             they
             shall
             be
             as
             spunges
             ,
             and
             some
             mightier
             then
             themselves
             shall
             squeeze
             them
             ,
             till
             they
             be
             dry
             again
             .
          
           
             But
             howsoever
             it
             fareth
             with
             them
             in
             this
             world
             ,
             they
             shall
             have
             a
             great
             curse
             
             hereafter
             ;
             for
             
               they
               shall
               never
               inherit
               the
               kingdom
               of
               Heaven
               .
            
             In
             the
             mean
             time
             the
             
             Apostle
             tells
             us
             ,
             that
             they
             are
             not
             to
             be
             accompted
             
               brethren
               of
               the
               Church
            
             ,
             for
             he
             prohibits
             us
             
               from
               keeping
               company
               or
               eating
               with
               them
               .
            
             And
             this
             for
             the
             sin
             in
             general
             .
          
           
             In
             particular
             ,
             the
             sin
             of
             unjust
             getting
             by
             force
             or
             violence
             may
             receive
             this
             division
             .
             
             1.
             
             Some
             there
             are
             that
             set
             themselves
             to
             spoil
             their
             Neighbours
             
               in
               suum
               commodum
            
             ,
             to
             benefit
             themselves
             .
             2.
             
             Others
             that
             do
             it
             onely
             or
             chiefly
             ,
             
               in
               detrimentum
               &
               damnum
               proximi
            
             ,
             to
             hurt
             and
             damnifie
             their
             Neighbours
             .
          
           
             1.
             
             Them
             that
             do
             it
             for
             their
             own
             benefit
             ,
             we
             may
             consider
             thus
             .
             1.
             
             They
             do
             it
             ,
             
             either
             
               cum
               pretextu
            
             ,
             under
             colour
             of
             authority
             ,
             or
             2.
             
               sine
               pretextu
            
             ,
             without
             any
             such
             pretence
             .
          
           
             1.
             
             They
             which
             do
             it
             
               cum
               pretextu
            
             ,
             under
             colour
             of
             authority
             ,
             do
             it
             either
             .
             1.
             
             In
             
             〈◊〉
             ,
             in
             War
             ,
             2.
             or
             
               in
               Pace
            
             ,
             in
             time
             of
             Peace
             .
          
           
             
             
               1.
               
               In
               time
               of
               war
               ,
               if
               a
               man
               spoil
               or
               make
               havock
               〈◊〉
               all
               he
               meeteth
               ,
               he
               is
               called
               
               
                 Praedo
                 ,
                 a
                 robber
              
               .
               And
               this
               is
               that
               which
               
                 John
                 Baptist
              
               counselleth
               the
               souldiers
               to
               beware
               
               of
               ,
               when
               he
               saith
               ,
               
                 Do
                 〈◊〉
                 to
                 no
                 man.
              
               
               
            
             
               2.
               
               In
               time
               of
               peace
               ,
               there
               are
               diverse
               that
               commit
               this
               sin
               ,
               and
               that
               diverse
               wayes
               .
               
            
          
           
             Some
             do
             it
             1.
             partly
             by
             their
             authority
             and
             power
             :
             and
             2.
             partly
             under
             colour
             of
             
             Law
             ,
             and
             justice
             ,
             and
             this
             either
             1.
             immediately
             by
             themselves
             ,
             or
             2.
             by
             their
             under
             officers
             and
             servants
             .
          
           
             1.
             
             The
             Prophet
             tells
             us
             that
             there
             are
             
               Principes
               socii
               furum
            
             ,
             some
             Princes
             that
             are
             
             Companions
             of
             thieves
             :
             and
             Ezekiel
             of
             some
             that
             were
             
               like
               wolves
               ravening
               for
               their
            
             
             prey
             :
             and
             Zephany
             ,
             some
             that
             are
             as
             
               roaring
               lyons
            
             .
             These
             are
             they
             that
             say
             with
             Laban
             ,
             
             
               It
               is
               in
               my
               power
               to
               do
               you
               hurt
               :
            
             and
             with
             Pilate
             to
             our
             Saviour
             ,
             
               Knowest
               thou
            
             
             
             
               not
               ,
               that
               I
               have
               power
               to
               crucifie
               thee
               ,
               and
               have
               power
               to
               loose
               thee
               ?
            
             They
             have
             power
             
             in
             their
             hands
             ,
             as
             the
             Prophet
             speaks
             ,
             and
             presuming
             upon
             it
             ,
             
               take
               away
               from
               others
            
             ,
             
             
               that
               which
               is
               not
               theirs
               ,
               by
               force
               and
               violence
               .
               Dost
               thou
               govern
               the
               kingdom
               of
               Israel
               ?
            
             
             saith
             Jezabel
             to
             Ahab
             ,
             that
             is
             ,
             hast
             thou
             so
             great
             power
             and
             authority
             ,
             and
             canst
             not
             take
             a
             vineyard
             from
             
               Naboth
               ?
               Elies
            
             sons
             could
             execute
             and
             make
             use
             of
             their
             power
             ,
             
             and
             take
             the
             meat
             by
             force
             .
          
           
             And
             these
             unjust
             acts
             some
             do
             exercise
             by
             usurpdtion
             ,
             as
             the
             children
             of
             Dan
             ,
             who
             
             went
             and
             robbed
             Michah
             of
             mount
             Ephraim
             ,
             and
             afterwards
             spoiled
             a
             whole
             〈◊〉
             ,
             
             Laish
             :
             and
             Abimelechs
             servants
             ,
             who
             by
             violence
             took
             from
             Abrahams
             servants
             a
             
             well
             of
             water
             ,
             for
             which
             Abraham
             reproved
             Abimelech
             .
          
           
             Others
             by
             extortion
             ,
             when
             they
             are
             no
             usurpers
             ,
             but
             rightly
             possessed
             of
             their
             places
             ,
             yet
             by
             colour
             of
             their
             offices
             and
             places
             exact
             upon
             others
             .
             This
             was
             the
             fault
             of
             Shebna
             :
             and
             of
             this
             the
             Psalmist
             speaketh
             ,
             when
             men
             do
             
               ponere
               molestiam
               praeter
               statutum
            
             ,
             vex
             and
             oppresse
             beyond
             law
             ,
             exact
             〈◊〉
             no
             statute
             will
             warrant
             :
             against
             such
             the
             Prophet
             pronounces
             a
             woe
             ,
             
               Wo
               be
               to
               them
               that
               decree
               wicked
               decrees
               ,
               and
               write
               grievous
            
             
             
               things
               which
               they
               have
               prescribed
            
             .
             So
             did
             the
             
               Servants
               bear
               rule
               over
               the
               people
               ,
            
             besides
             the
             governours
             ,
             whereby
             they
             were
             exceedingly
             oppressed
             ,
             and
             unjustly
             took
             
             from
             men
             ,
             that
             which
             was
             theirs
             by
             propriety
             .
             Therefore
             the
             Baptists
             rule
             to
             the
             Publicanes
             and
             toll-gatherers
             was
             ,
             
               Require
               no
               more
               then
               that
               which
               is
               appointed
               unto
            
             
             you
             .
          
           
             And
             in
             this
             place
             we
             speak
             not
             onely
             of
             Princes
             and
             Magistrates
             ,
             but
             also
             of
             petty
             Lords
             and
             Gentlemen
             ,
             of
             whom
             as
             
               S.
               Augustine
            
             saith
             ,
             that
             
               magna
               regna
               ,
               great
               kingdoms
            
             ,
             so
             he
             might
             have
             added
             
               magna
               latifundia
               vel
               dominia
               ,
               great
               lordships
               or
               possessions
               ,
               remota
               justitia
               ,
               magna
               latrocinia
               sunt
               ,
               without
               justice
               are
               but
               great
               robberies
               .
            
             The
             answer
             that
             the
             Pyrate
             made
             to
             Alexander
             the
             great
             ,
             taxing
             him
             for
             his
             pyracy
             ,
             is
             worth
             the
             observation
             ;
             
               Thou
               robbest
               whole
               countreys
               and
               nations
            
             (
             saith
             he
             )
             
               with
               a
               great
               army
               ,
               and
               I
               onely
               some
               few
               passengers
               with
               one
               ship
               ,
               and
               a
               small
               company
               of
               Seamen
               .
            
             And
             the
             Lawyer
             made
             this
             difference
             between
             these
             great
             and
             little
             Thieves
             to
             be
             onely
             this
             ,
             that
             the
             one
             wears
             a
             
               Chain
               of
               Iron
            
             ,
             and
             the
             other
             a
             
               Chain
               of
               gold
            
             .
          
           
             The
             like
             may
             be
             said
             of
             Noblemen
             ,
             Gentlemen
             ,
             and
             hard
             Landlords
             in
             respect
             of
             
             their
             poor
             Tenants
             ,
             of
             whom
             the
             Prophet
             saith
             ;
             
               The
               spoyl
               of
               the
               poor
               is
               in
               their
               houses
               :
               and
               that
               they
               beat
               the
               people
               to
               pieces
               ,
               and
               grinde
               the
               faces
               of
               the
               poor
               .
            
             And
             
             Micah
             that
             ,
             
               They
               pluckt
               off
               their
               skins
               ,
               brake
               their
               bones
               ,
               and
               chopt
               their
               flesh
               as
               small
            
             
             
               as
               hearbs
               to
               the
               pot
            
             .
             The
             meaning
             whereof
             is
             ,
             that
             they
             binde
             their
             poor
             Tenants
             to
             such
             hard
             Covenants
             ,
             as
             neither
             by
             justice
             they
             ought
             ,
             nor
             can
             their
             estates
             bear
             ;
             and
             then
             when
             they
             come
             to
             be
             indebted
             to
             them
             ,
             they
             use
             them
             ,
             as
             that
             evil
             servant
             did
             his
             fellow
             servant
             ,
             whom
             
               he
               took
               by
               the
               throat
               ,
               and
               bid
               him
               pay
               what
               he
               ought
               ,
               and
            
             
             
               because
               he
               could
               not
               ,
               he
               cast
               him
               into
               prison
            
             ;
             which
             practise
             we
             see
             is
             condemned
             by
             our
             Saviour
             in
             that
             parable
             .
             And
             in
             the
             Law
             ,
             
               If
               a
               man
               lent
               any
               thing
               to
               his
               brother
               ,
            
             
             
               he
               must
               not
               go
               into
               his
               house
               to
               fetch
               a
               pledge
            
             (
             as
             if
             he
             were
             Lord
             of
             the
             house
             )
             but
             
             
               he
               must
               stand
               without
               till
               the
               other
               bring
               him
               a
               pledge
               ,
               and
               if
               he
               were
               poor
               ,
               he
               must
               not
               sleep
               with
               his
               pledge
               .
            
             But
             by
             oppression
             and
             exaction
             ,
             men
             become
             such
             as
             Esay
             speaketh
             of
             ,
             
               that
               joyn
               house
               to
               house
               ,
               and
               field
               to
               field
               ,
               till
               there
               be
               no
               place
               ;
               that
            
             
             
               they
               may
               be
               placed
               soli
               ,
               by
               themselves
               in
               the
               midst
               of
               the
               Earth
               .
               Soli
            
             they
             will
             be
             ,
             they
             will
             dwell
             alone
             ,
             by
             Enclosures
             and
             Depopulations
             .
             Lords
             alone
             .
             Rulers
             and
             Magistrates
             they
             will
             be
             alone
             ,
             and
             have
             the
             sale
             of
             things
             alone
             .
             Monopolizers
             also
             they
             will
             be
             ,
             and
             will
             sell
             all
             things
             alone
             themselves
             ,
             and
             at
             
             their
             pleasure
             and
             price
             ;
             especially
             if
             they
             can
             fortifie
             and
             arm
             themselves
             by
             authority
             :
             when
             things
             come
             to
             this
             passe
             ,
             it
             goes
             hard
             with
             the
             Common-wealth
             in
             general
             ,
             but
             chiefly
             with
             the
             poor
             .
          
           
             2.
             
             The
             other
             sort
             are
             they
             which
             oppresse
             their
             Neighbours
             under
             colour
             of
             Law
             ,
             
             which
             should
             be
             a
             sanctuary
             and
             a
             rock
             to
             the
             poor
             .
             
               Do
               not
               the
               rich
               oppresse
               you
               by
               tyranny
               ,
            
             
             
               and
               do
               they
               not
               draw
               you
               before
               the
               judgement
               seats
               ?
            
             saith
             the
             Apostle
             .
             And
             the
             
             Psalmist
             saith
             ,
             there
             are
             some
             that
             
               frame
               mischief
               as
               a
               law
            
             .
             The
             Preacher
             tells
             us
             ,
             that
             
             he
             saw
             
               wickednesse
               in
               the
               judgement
               seat
               ;
               Ye
               have
               turned
               judgement
               into
               gall
               ,
            
             [
             by
             corruption
             ]
             
             
               and
               the
               fruit
               of
               righteousnesse
               into
               wormwood
               ,
            
             [
             by
             protraction
             ]
             〈◊〉
             the
             Prophet
             .
             
             
             
               They
               keep
               the
               poor
               from
               justice
               ,
               making
               a
               prey
               of
               the
               widow
               ,
               and
               spoyling
               the
               fatherlesse
               .
            
          
           
             The
             same
             Prophet
             tells
             us
             the
             reason
             ,
             why
             men
             fall
             into
             this
             〈◊〉
             :
             
               Every
               one
               loveth
            
             
             
               gifts
               ,
               and
               followeth
               rewards
               ,
               which
               hindereth
               them
               from
               judging
               the
               fatherlesse
               ,
               nor
               doth
               the
               widows
               cause
               come
               before
               them
               .
            
             Of
             the
             same
             minde
             is
             the
             Prophet
             
               Amos
               ,
               They
               afflict
            
             
             
               the
               just
               ,
               and
               oppresse
               the
               poor
               :
            
             and
             what
             is
             the
             reason
             ?
             
               they
               take
               bribes
               or
               rewards
            
             .
             And
             therefore
             ,
             when
             Moses
             directed
             the
             people
             to
             choose
             them
             Judges
             ,
             he
             forbids
             
             them
             the
             taking
             of
             rewards
             ,
             and
             giveth
             his
             reason
             ;
             
               for
               a
               reward
            
             (
             saith
             he
             )
             
               blindeth
               the
               eyes
               of
               the
               wise
               ,
               and
               perverteth
               the
               words
               of
               the
               just
               .
            
             We
             see
             the
             experience
             of
             it
             in
             the
             sons
             of
             Samuel
             ,
             after
             they
             were
             made
             
               Judges
               ;
               They
               took
               rewards
               and
               〈◊〉
            
             
             
             judgement
             .
             And
             David
             himself
             ,
             by
             taking
             Ziba's
             presents
             ,
             awarded
             to
             him
             Mephibosheths
             inheritance
             ,
             upon
             a
             misinformation
             .
          
           
             Now
             these
             sins
             ,
             as
             by
             the
             very
             light
             of
             nature
             they
             were
             odious
             ,
             so
             by
             the
             law
             of
             God
             were
             they
             to
             be
             punished
             severely
             ,
             being
             crying
             sins
             .
             
               If
               you
               oppresse
               a
               stranger
            
             (
             saith
             
             God
             )
             
               or
               vex
               and
               trouble
               the
               widow
               or
               fatherlesse
               ,
               that
               they
               crie
               to
               me
               ,
               I
               will
               surely
               hear
            
             
             
               their
               cry
               ,
               and
               my
               wrath
               will
               be
               kindled
               ,
               and
               I
               will
               kill
               you
               ,
               &c.
               
            
             And
             holy
             Job
             reckoneth
             up
             a
             catalogue
             of
             these
             sins
             ,
             and
             in
             the
             end
             of
             that
             Chapter
             ,
             tells
             what
             punishment
             
             shall
             fall
             upon
             the
             transgressours
             .
             1.
             
             
               Their
               portion
               shall
               be
               cursed
               in
               the
               earth
               .
            
             2.
             
             
               The
               grave
               and
               the
               worms
               shall
               consume
               them
               .
            
             3.
             
             
               The
               pitiful
               man
               shall
               forget
               them
               .
            
             4.
             
             
               Their
               remembrance
               shall
               be
               extinguished
            
             .
             5.
             
             
               They
               shall
               be
               broken
               like
               a
               tree
               .
            
             6.
             
             
               And
               though
               they
               be
               exalted
               for
               a
               time
               ,
               yet
               they
               shall
               be
               brought
               low
               ,
               destroyed
               ,
               and
               cut
               off
               ,
               as
               the
               top
               of
               an
               ear
               of
               corn
               .
               Nathan
            
             the
             Prophet
             representing
             Davids
             sins
             in
             a
             parable
             of
             a
             rich
             
             man
             ,
             that
             had
             taken
             away
             the
             poor
             mans
             sheep
             ,
             David
             (
             conceiving
             it
             to
             be
             a
             real
             story
             )
             sware
             that
             the
             party
             so
             offending
             
               should
               surely
               die
            
             .
             And
             his
             son
             Solomon
             gives
             this
             precept
             :
             
               Robbe
               not
               the
               poor
               ,
               because
               he
               is
               poor
               ,
               nor
               oppresse
               the
               afflicted
               in
               judgement
               .
            
             
             His
             reason
             is
             ,
             
               for
               the
               Lord
               will
               plead
               their
               cause
               ,
               and
               spoil
               the
               soul
               of
               those
               that
               spoil
               them
               .
            
             So
             much
             for
             those
             that
             spoil
             their
             neighbours
             
               in
               〈◊〉
               commodum
            
             ,
             to
             their
             own
             benefit
             .
          
           
             There
             are
             a
             second
             sort
             that
             do
             mischief
             ,
             
               in
               detrimentum
               &
               damnum
               proximi
            
             ,
             to
             the
             
             detriment
             and
             hurt
             of
             their
             Neighbour
             ,
             without
             benefit
             to
             themselves
             :
             and
             these
             are
             they
             ofwhich
             the
             Psalmist
             speaks
             ,
             
               that
               offend
               of
               malicious
               wickednesse
            
             .
             As
             they
             that
             
             
               turn
               cattel
               into
               another
               mans
               field
               or
               vineyard
               ,
            
             that
             out
             of
             malice
             ,
             
               spoyl
               other
               mens
               corn
               ,
               to
            
             
             
               their
               great
               hurt
               ,
               and
               for
               no
               good
               to
               themselves
               .
            
             As
             also
             they
             that
             set
             their
             neighbours
             
             houses
             ,
             barns
             or
             stacks
             on
             fire
             :
             These
             are
             called
             Incendiaries
             .
             And
             likewise
             Sorcerers
             
             
             and
             Witches
             ,
             that
             wreak
             their
             malice
             upon
             their
             neighbours
             cattel
             and
             goods
             .
             These
             
             are
             the
             Imps
             of
             Satan
             ,
             who
             to
             vent
             his
             malice
             upon
             Job
             ,
             did
             him
             much
             harm
             in
             this
             kinde
             .
          
           
             Come
             we
             now
             to
             the
             other
             sort
             ,
             that
             commit
             this
             sin
             
               sine
               pretextu
               ,
               without
               any
            
             
             pretence
             ,
             either
             of
             power
             or
             
               right
               .
               O
               trust
               not
               in
               wrong
               and
               robbery
               ,
            
             saith
             David
             :
             for
             this
             is
             not
             a
             course
             to
             live
             by
             .
          
           
             For
             Robbery
             ,
             it
             is
             either
             upon
             the
             sea
             ,
             and
             then
             it
             is
             called
             Piracy
             :
             or
             upon
             the
             
             
             land
             ;
             and
             these
             are
             either
             ,
             predones
             and
             
               Latrones
               ,
               such
               as
               rob
               on
               the
               high
               way
               ,
            
             of
             which
             
             our
             Saviour
             makes
             mention
             ,
             in
             the
             parable
             of
             him
             that
             fell
             among
             thieves
             ;
             or
             
               〈◊〉
               ,
               such
               as
               commit
               Burglary
               ,
               by
               breaking
               houses
               open
               .
            
             These
             are
             capital
             sins
             ,
             
             
             
               O
               my
               soul
               come
               not
               thou
               into
               their
               secrets
               :
            
             they
             make
             the
             wayes
             unoccupied
             ,
             and
             travellers
             
             to
             walk
             in
             by
             paths
             .
             Thus
             much
             concerning
             the
             first
             kinde
             of
             unjust
             getting
             ,
             
             
               viz.
               by
               rapine
            
             or
             force
             ,
             we
             come
             now
             to
             the
             second
             ,
             which
             is
             
               per
               fraudem
               ,
               by
               fraud
            
             .
          
           
             
               Non
               fraudabis
               ,
               thou
               shalt
               not
               defraud
               .
            
             And
             in
             this
             ,
             as
             in
             the
             other
             ,
             the
             theft
             is
             
             either
             
               furtum
               manifestum
               ,
               manifest
               〈◊〉
            
             ,
             or
             
               occultum
               ,
               close
            
             ;
             and
             herein
             those
             men
             that
             are
             called
             
               receptores
               ,
               receivers
            
             ,
             or
             sacularii
             ,
             are
             guilty
             as
             well
             as
             the
             actors
             ,
             for
             
             as
             the
             proverb
             is
             ,
             It
             is
             all
             one
             to
             hold
             the
             sack
             ,
             and
             to
             〈◊〉
             it
             ,
             the
             receiver
             and
             concealer
             
             being
             as
             deep
             in
             the
             sinne
             ,
             as
             the
             stealer
             ,
             with
             whom
             the
             stolen
             goods
             are
             found
             ,
             he
             is
             to
             〈◊〉
             the
             law
             .
             To
             receive
             
               res
               raptas
               &
               furtivas
            
             ,
             goods
             stolen
             ,
             knowing
             them
             to
             be
             so
             ,
             is
             to
             be
             a
             plain
             thief
             .
          
           
             Now
             because
             the
             Apostle
             setting
             down
             the
             Affirmative
             part
             of
             this
             precept
             ,
             requireth
             two
             things
             in
             every
             man.
             1.
             
             A
             calling
             .
             2.
             
             And
             secondly
             ,
             to
             labour
             in
             that
             calling
             ;
             Let
             every
             man
             labour
             and
             work
             with
             his
             hands
             ,
             the
             thing
             which
             is
             
             good
             :
             and
             〈◊〉
             he
             will
             not
             have
             any
             man
             eat
             ,
             that
             will
             not
             work
             ;
             we
             will
             speak
             
             of
             them
             that
             have
             1.
             no
             calling
             at
             all
             ,
             or
             else
             2.
             an
             unlawful
             calling
             ,
             or
             that
             have
             3
             :
             an
             〈◊〉
             calling
             ;
             or
             lastly
             ,
             4.
             that
             have
             a
             calling
             ,
             but
             live
             idle
             in
             it
             ;
             all
             which
             are
             sinnes
             against
             this
             Commandment
             .
          
           
             
               1.
               
               The
               first
               are
               ,
               
                 Quibus
                 nulla
                 vocatio
              
               ,
               they
               that
               have
               no
               calling
               at
               all
               ,
               such
               as
               
               the
               civil
               law
               divides
               ,
               into
               ,
               beggers
               or
               rogues
               ,
               and
               〈◊〉
               gentlemen
               ,
               as
               the
               one
               ought
               not
               to
               live
               ,
               〈◊〉
               ,
               by
               begging
               ,
               for
               as
               much
               as
               in
               us
               lies
               ,
               there
               must
               
               be
               no
               beggar
               in
               Israel
               ;
               so
               the
               other
               ,
               because
               they
               are
               idle
               and
               will
               not
               take
               paines
               in
               a
               calling
               ,
               are
               against
               the
               publick
               good
               of
               mankinde
               .
               In
               paradise
               ,
               our
               first
               parents
               
               were
               placed
               in
               the
               east
               part
               of
               
                 Eden
                 ut
                 operarentur
              
               ,
               that
               they
               might
               dresse
               and
               keepe
               
               the
               garden
               ,
               out
               of
               Paradise
               ,
               they
               were
               to
               eat
               their
               bread
               in
               care
               ,
               or
               in
               the
               sweat
               of
               their
               brows
               ,
               which
               these
               men
               do
               not
               ;
               and
               therefore
               are
               theeves
               ,
               and
               are
               justly
               here
               ranked
               amongst
               them
               .
            
             
               2.
               
               The
               second
               are
               
                 Quibus
                 vocatio
                 mala
              
               ,
               that
               have
               an
               unlawful
               calling
               ,
               and
               do
               that
               which
               is
               either
               altogether
               evil
               ,
               such
               was
               〈◊〉
               the
               silver
               smith
               ,
               who
               made
               Dianas
               
               shrines
               .
               And
               such
               are
               they
               that
               were
               prohibited
               by
               Gods
               law
               :
               Harlotts
               ,
               Bawds
               ,
               
               
               and
               keepers
               of
               Brothel
               houses
               ,
               or
               else
               that
               which
               is
               vain
               and
               unprofitable
               .
               As
               
               those
               that
               use
               curious
               arts
               ,
               fortune-tellers
               Gypsies
               ,
               Juglers
               ,
               Stageplayers
               ,
               and
               the
               
               like
               ,
               and
               these
               are
               no
               better
               then
               the
               former
               ;
               God
               putting
               no
               difference
               between
               
               nequam
               and
               〈◊〉
               ,
               an
               idle
               servant
               ,
               and
               no
               servant
               ,
               an
               ill
               calling
               ,
               and
               no
               calling
               ,
               is
               
               all
               one
               in
               the
               sight
               of
               God.
               
            
             
               3.
               
               The
               next
               are
               
                 Quibus
                 incerta
                 vocatio
              
               .
               They
               that
               have
               an
               uncertain
               calling
               ,
               that
               are
               so
               fickle
               ,
               that
               no
               calling
               will
               please
               them
               long
               .
               They
               are
               like
               a
               wheel
               ,
               ever
               
               
               turning
               .
               The
               Apostle
               gives
               a
               rule
               opposite
               to
               this
               ,
               
                 Let
                 every
                 man
                 walk
                 in
                 the
                 same
              
               
               
                 vocation
                 wherein
                 he
                 was
                 called
              
               ,
               and
               let
               him
               meddle
               with
               his
               own
               busines
               ,
               for
               while
               he
               cannot
               settle
               himself
               ,
               and
               follow
               constantly
               that
               vocation
               whereunto
               God
               hath
               called
               him
               ,
               and
               wherein
               he
               may
               live
               chearfully
               ,
               and
               serve
               God
               faithfully
               ,
               he
               falls
               into
               poverty
               ,
               God
               not
               giving
               a
               blessing
               to
               such
               inconstant
               people
               ;
               but
               (
               as
               the
               Psalmist
               saith
               )
               they
               become
               as
               stubble
               before
               the
               winde
               ,
               and
               as
               it
               is
               in
               our
               proverb
               ,
               they
               
               are
               like
               the
               rolling
               stone
               ,
               that
               gathereth
               no
               mosse
               .
            
             
               4.
               
               The
               last
               are
               they
               ,
               
                 Quibus
                 est
                 vocatio
                 ,
                 sed
                 in
                 illa
                 otiose
                 vivitur
              
               ;
               That
               have
               a
               calling
               ,
               but
               live
               idlely
               in
               it
               ;
               
                 Quibus
                 〈◊〉
                 〈◊〉
              
               ,
               whose
               labour
               is
               in
               play
               and
               idlenes
               ,
               that
               sleep
               in
               harvest
               ,
               these
               are
               opposite
               to
               the
               state
               of
               mankinde
               both
               in
               and
               
               out
               of
               Paradise
               ,
               as
               we
               shewed
               before
               .
            
          
           
             And
             as
             at
             the
             first
             ,
             the
             Lord
             appointed
             ,
             that
             man
             should
             be
             a
             labourer
             ,
             so
             at
             the
             last
             ,
             when
             he
             shall
             give
             his
             hire
             and
             reward
             ,
             he
             will
             say
             to
             his
             steward
             
               voca
               operarios
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               call
               the
               labourers
               ,
               and
               give
               them
               their
               hire
            
             ;
             so
             when
             he
             cometh
             to
             punish
             ,
             
             he
             will
             not
             onely
             punish
             
               servum
               〈◊〉
            
             ,
             the
             wicked
             servant
             ,
             but
             also
             ,
             servum
             
             
               〈◊〉
               &
               〈◊〉
               id
               est
               ,
               superfluam
               creaturam
               ,
            
             the
             idle
             and
             unprofitable
             servant
             ,
             that
             superfluous
             creature
             ,
             and
             cast
             him
             into
             utter
             darknes
             .
          
        
         
           
             CHAP.
             V.
             
          
           
             
               The
               second
               way
               of
               unjust
               getting
               .
               viz
               by
               fraud
               ,
               or
               close
               thest
               .
               the
               lawful
               wayes
               of
               acquiring
               .
               1.
               
               By
               gift
               .
               2.
               
               By
               inheritance
               .
               3.
               
               By
               industry
               wherein
               are
               to
               be
               valewed
               .
               1.
               
               Labour
               .
               2.
               
               Hazzard
               .
               3.
               
               Charges
               .
               Of
               right
               ,
               by
               damage
               .
               Of
               mony
               ,
               the
               measure
               of
               contracts
               ,
               .
               Close
               theft
               is
               .
               1.
               
               In
               contracts
               .
               2.
               
               Out
               of
               contracts
               .
               In
               contracts
               ,
               is
               1.
               
               By
               selling
               that
               which
               cannot
               be
               sold
               ,
               as
               ,
               the
               gifts
               of
               the
               spirit
               ,
               things
               annexed
               to
               spiritual
               offices
               ,
               things
               consecrated
               to
               God
               benefits
               ,
               as
               loane
               of
               〈◊〉
               &c.
               2.
               
               When
               there
               is
               not
               a
               proportion
               between
               labour
               and
               praemium
               .
               3.
               
               About
               buying
               and
               selling
               ,
               in
               respect
               of
               .
               1.
               
               The
               measure
               .
               2.
               
               The
               commodity
               .
               3.
               
               The
               price
               .
            
          
           
           
             VVE
             are
             now
             to
             come
             to
             the
             second
             part
             of
             unjust
             getting
             ,
             which
             is
             by
             fraud
             ,
             or
             close
             theft
             ,
             which
             is
             properly
             and
             usually
             called
             
               Furtum
               ,
               theft
            
             .
             But
             first
             we
             must
             shew
             the
             lawful
             wayes
             of
             acquiring
             ,
             to
             which
             theft
             is
             contrary
             .
          
           
             1.
             
             A
             man
             may
             come
             to
             have
             a
             right
             ,
             
               Donatione
               ,
               by
               donation
            
             or
             
               gift
               .
               Nunquid
               dabitis
            
             
             
               mihi
               de
               substantia
               vestra
               ?
               Will
               you
               give
               me
               of
               your
               substance
               ?
            
             saith
             Job
             ,
             and
             this
             
             which
             is
             given
             must
             be
             our
             own
             ,
             and
             not
             another
             mans
             .
             
          
           
             2.
             
             
               By
               inheritance
               ,
               Haereditate
            
             :
             as
             may
             be
             gathered
             ,
             by
             Abrahams
             reasoning
             ,
             when
             
             he
             had
             no
             son
             ,
             
               Ecce
               servus
               meus
               haeres
               erit
            
             ,
             Lo
             my
             servant
             shall
             be
             my
             heir
             .
             And
             God
             took
             order
             in
             the
             law
             ,
             that
             a
             mans
             estate
             should
             descend
             to
             his
             children
             ,
             both
             sons
             and
             Daughters
             ;
             so
             that
             the
             
               Lex
               salica
               ,
               the
               Salique
               law
               in
               France
            
             is
             a
             foolish
             law
             ,
             and
             against
             both
             the
             law
             of
             God
             ,
             and
             the
             law
             of
             Nature
             :
             and
             when
             our
             Saviour
             
             saith
             ,
             
               I
               have
               set
               you
               to
               reap
               where
               you
               have
               not
               laboured
               ,
            
             he
             sheweth
             that
             there
             is
             power
             to
             convey
             ,
             not
             onely
             our
             lands
             ,
             but
             also
             our
             labours
             to
             others
             ,
             who
             may
             hold
             them
             by
             a
             good
             tenure
             .
             1.
             
             Donatione
             .
             2.
             
             Haereditate
             .
             1.
             
             By
             gift
             .
             And
             2.
             
             By
             inheritance
             .
          
           
             3.
             
             
               By
               industry
            
             and
             pains
             ,
             a
             man
             may
             have
             a
             right
             to
             those
             things
             which
             he
             hath
             
             neither
             by
             gift
             ,
             nor
             inheritance
             ,
             and
             that
             in
             a
             threefold
             consideration
             ,
             viz.
             In
             respect
             of
             his
             1.
             
             Labour
             .
             2.
             
             Peril
             or
             hazard
             .
             3.
             
             Cost
             or
             charges
             ,
             which
             he
             may
             lawfully
             value
             ,
             in
             any
             contract
             ,
             as
             in
             buying
             and
             〈◊〉
             .
          
           
             
               1.
               
               In
               respect
               of
               his
               labour
               .
               Therefore
               Laban
               told
               Jacob
               ;
               It
               was
               no
               reason
               ,
               he
               
               should
               serve
               him
               ,
               and
               labour
               for
               him
               (
               though
               he
               were
               his
               brothers
               son
               )
               and
               have
               nothing
               ,
               and
               therefore
               saith
               he
               ,
               
                 tell
                 me
                 what
                 shall
                 be
                 thy
                 wages
                 .
              
               Whereby
               it
               plainly
               appears
               ,
               that
               labour
               requires
               ,
               
                 Compensationem
                 ,
                 a
                 recompence
              
               .
               Our
               Saviour
               saith
               ,
               
                 Dignus
                 est
                 operarius
                 mercede
                 ,
                 The
                 labourer
                 is
                 worthy
                 of
                 his
                 hire
                 .
              
               There
               is
               a
               rule
               of
               equality
               to
               be
               observed
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               saith
               the
               Apostle
               ,
               
                 that
                 there
                 may
                 be
                 an
                 equality
                 .
              
               So
               
               there
               is
               an
               equality
               between
               
                 opus
                 &
                 merces
              
               ,
               the
               labour
               and
               the
               reward
               ,
               and
               therefore
               
               God
               commands
               ,
               that
               
                 the
                 wages
                 of
                 the
                 labourer
                 be
                 not
                 detained
                 ,
              
               and
               if
               it
               be
               detained
               ,
               it
               is
               
                 peccatum
                 clamans
                 ,
                 a
                 crying
                 sin
                 .
              
               So
               that
               he
               is
               a
               thief
               ,
               who
               detains
               the
               reward
               of
               him
               that
               takes
               pains
               for
               him
               .
            
             
               2.
               
               In
               respect
               of
               his
               
                 peril
                 and
                 hazard
              
               ,
               which
               may
               be
               estimated
               ,
               and
               so
               ought
               to
               
               be
               .
               Caleb
               made
               Proclamation
               ,
               that
               whosoever
               can
               get
               
                 Kiriath
                 Sepher
              
               (
               which
               was
               
               a
               well
               fenced
               City
               ,
               and
               hard
               to
               be
               won
               )
               
                 should
                 be
                 rewarded
              
               ,
               and
               when
               Othniel
               won
               
               it
               ,
               he
               had
               his
               daughter
               for
               a
               reward
               :
               The
               same
               course
               took
               Saul
               ,
               when
               Goliah
               the
               Philistim
               came
               to
               defie
               Israel
               ,
               he
               that
               will
               venture
               upon
               that
               Philistim
               .
               
                 〈◊〉
                 be
                 my
                 son
                 in
                 law
                 ,
                 and
                 shall
                 marry
                 my
                 daughter
                 ,
                 &c.
              
               and
               when
               David
               slew
               the
               Philistim
               ,
               he
               had
               Sauls
               daughter
               .
               The
               like
               we
               finde
               about
               Jebus
               ,
               which
               held
               out
               against
               David
               ;
               He
               that
               getteth
               
                 Jebus
                 ,
                 shall
                 be
                 Captain
                 of
                 the
                 host
                 ,
              
               whereupon
               Joab
               went
               up
               〈◊〉
               ,
               and
               
               was
               made
               Captain
               .
               And
               for
               this
               cause
               it
               is
               ,
               that
               because
               the
               Merchants
               〈◊〉
               is
               greater
               then
               the
               Husbandmans
               ,
               because
               the
               one
               ventures
               onely
               his
               seed
               ,
               the
               other
               his
               estate
               and
               life
               ,
               therefore
               his
               gains
               ought
               to
               be
               greater
               .
            
             
               3.
               
               In
               respect
               of
               his
               
                 cost
                 and
                 charges
              
               .
               Thus
               Joseph
               having
               been
               at
               charges
               ,
               in
               laying
               
               up
               corn
               ,
               and
               providing
               houses
               for
               Granaries
               ,
               and
               furnishing
               himself
               with
               more
               〈◊〉
               was
               needful
               for
               〈◊〉
               alone
               ,
               onely
               
                 in
                 bonum
                 publicum
              
               ,
               for
               the
               publick
               good
               ,
               might
               therefore
               sell
               the
               corn
               at
               a
               price
               answerable
               to
               his
               charges
               ,
               which
               they
               call
               
                 multiplicem
                 usuram
                 ,
                 a
                 multiplied
                 usury
              
               ;
               and
               so
               we
               finde
               God
               ,
               allotted
               to
               Cyrus
               ,
               when
               he
               
               gave
               him
               
                 all
                 the
                 kingdoms
                 of
                 the
                 earth
                 ,
              
               that
               which
               they
               call
               ,
               
                 usum
                 preciosum
                 ,
                 a
                 most
                 rich
                 reward
                 .
              
            
          
           
             Besides
             these
             three
             which
             arise
             from
             
               Industria
               ,
               industry
               and
               pains
            
             ,
             there
             are
             two
             more
             .
             1.
             
             Damnum
             or
             Detrimentum
             ,
             dammage
             or
             losse
             .
             
               For
               if
               a
               mans
               beast
               feed
               in
            
             
             
               another
               mans
               field
               or
               vineyard
               ,
               he
               shall
               make
               satisfaction
               .
            
             2.
             
             Money
             ,
             which
             is
             praetium
             
             
             indeed
             ,
             for
             
               money
               answereth
               all
               things
            
             ,
             and
             so
             God
             appointed
             that
             it
             should
             be
             
             the
             ground
             and
             measure
             of
             buying
             and
             selling
             under
             the
             law
             ,
             and
             gave
             rules
             accordingly
             
             in
             buying
             and
             selling
             .
          
           
             These
             things
             premised
             ,
             we
             come
             to
             that
             in
             which
             is
             
               Furtum
               occultum
               ,
               close
               theft
            
             ,
             
             which
             is
             either
             in
             contracts
             ,
             or
             out
             of
             contracts
             .
             In
             contracts
             ,
             theft
             is
             committed
             ,
             either
             about
             things
             which
             cannot
             or
             ought
             not
             to
             be
             sold
             ,
             or
             about
             things
             which
             may
             be
             lawfully
             bought
             and
             sold.
             
          
           
             1.
             
             In
             contracts
             of
             the
             first
             sort
             a
             man
             may
             commit
             theft
             .
             
          
           
             When
             that
             is
             sold
             which
             cannot
             be
             sold
             ,
             because
             it
             cannot
             be
             valued
             ,
             being
             of
             a
             
             higher
             nature
             then
             gold
             or
             silver
             ,
             as
             the
             grace
             of
             God
             ,
             or
             gifts
             of
             the
             Spirit
             .
             
             When
             
               Simon
               Magus
            
             would
             have
             bought
             the
             
               gift
               of
               the
               holy
               Ghost
            
             ,
             s.
             Peter
             (
             abhorring
             his
             motion
             )
             said
             ,
             
               Thy
               money
               〈◊〉
               with
               thee
            
             :
             this
             ever
             since
             had
             the
             denomination
             of
             Simonie
             from
             him
             .
          
           
             2.
             
             Of
             the
             like
             nature
             to
             spiritual
             things
             (
             which
             cannot
             be
             valued
             for
             money
             ,
             and
             therefore
             cannot
             be
             sold
             )
             are
             also
             those
             which
             are
             annexed
             to
             spiritual
             things
             ,
             and
             therefore
             cannot
             be
             transferred
             but
             to
             those
             which
             have
             those
             spiritual
             things
             ,
             as
             
               cure
               of
               souls
               ,
               right
               of
               receiving
               tithes
               ,
               &c.
            
             which
             are
             annexed
             to
             the
             order
             of
             Priesthood
             ,
             and
             therefore
             cannot
             be
             sold.
             
          
           
             To
             this
             Head
             may
             be
             referred
             the
             converting
             of
             things
             to
             a
             common
             or
             〈◊〉
             use
             ,
             for
             gain
             ,
             &c.
             which
             are
             consecrated
             and
             appropriated
             to
             sacred
             and
             spiritual
             uses
             .
             Such
             theft
             was
             committed
             by
             them
             that
             bought
             and
             sold
             in
             the
             Temple
             (
             a
             place
             appointed
             for
             prayer
             and
             divine
             worship
             )
             whom
             our
             Saviour
             drove
             out
             of
             the
             Temple
             ,
             and
             tels
             them
             ,
             
               they
               made
               the
               house
               of
               God
               a
               den
               of
               theeves
               .
            
             For
             though
             it
             were
             lawful
             for
             some
             to
             sell
             ,
             and
             others
             to
             buy
             what
             they
             needed
             for
             sacrifices
             or
             offerings
             in
             the
             Temple
             ,
             yet
             to
             buy
             and
             sell
             in
             that
             place
             ,
             consecrated
             to
             God
             (
             which
             they
             did
             ,
             thereby
             to
             get
             the
             greater
             price
             )
             was
             unlawful
             ,
             and
             therefore
             Christ
             cals
             it
             theft
             .
          
           
             And
             as
             Simonie
             is
             committed
             thus
             ,
             in
             
               re
               sacra
               ,
               in
               selling
               of
               holy
               things
               ,
            
             so
             there
             is
             a
             kinde
             of
             Simonie
             in
             selling
             of
             Justice
             ,
             which
             is
             a
             sacred
             thing
             :
             and
             therefore
             s.
             Augustine
             and
             s.
             Ambrose
             say
             ,
             that
             
               Quid
               dabitis
               mihi
               ,
               ut
               faciam
               justitiam
               ?
            
             what
             will
             you
             give
             me
             to
             do
             justice
             ?
             is
             all
             one
             with
             
               Quid
               dabis
               mihi
               ut
               vendam
               tibi
               Deum
               ?
            
             what
             
             will
             you
             give
             me
             to
             sell
             God
             to
             you
             ?
             Therefore
             the
             Prophets
             cry
             out
             against
             these
             ,
             
             
               that
               justifie
               the
               wicked
               for
               a
               reward
               ,
            
             and
             against
             Judges
             that
             
               ask
               reward
            
             .
             And
             we
             see
             
             this
             sin
             in
             the
             Apostles
             times
             ,
             
               Foelix
               hoped
               for
               monie
               from
               S.
               Paul
               ,
            
             to
             acquit
             him
             .
          
           
             A
             third
             thing
             to
             be
             comprehended
             under
             ,
             
               Selling
               that
               which
               cannot
               be
               sold
               ,
            
             is
             the
             selling
             of
             
               gratuita
               beneficentia
            
             ,
             what
             ought
             to
             be
             freely
             and
             liberally
             given
             without
             reward
             .
             Thus
             for
             an
             Usurer
             to
             sell
             the
             loan
             of
             money
             ,
             is
             
               Vitiosus
               contractus
            
             ,
             an
             unlawful
             
             contract
             .
             The
             Psalmist
             makes
             it
             a
             note
             of
             a
             good
             man
             
               to
               lend
               freely
            
             ,
             and
             our
             Saviour
             bids
             us
             
               lend
               freely
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               looking
               for
               nothing
               again
            
             ;
             and
             that
             we
             may
             
             not
             think
             we
             shall
             be
             losers
             ,
             he
             addes
             ,
             
               your
               reward
               shall
               be
               great
               ,
               and
               ye
               shall
               be
               the
               children
               of
               the
               highest
               .
               Gratuitum
               &
               mutuum
               ,
            
             loan
             ,
             and
             no
             hope
             of
             recompence
             ,
             must
             go
             together
             .
             Hee
             that
             doth
             
               inscribere
               pretium
               liberalitati
            
             ,
             set
             a
             price
             upon
             his
             liberality
             ,
             corrupts
             the
             vertue
             .
             For
             as
             
               Donatio
               liberalis
               est
               alienatio
               ,
               sine
               omni
               mercede
               in
               aeternum
            
             ;
             Giving
             is
             a
             free
             alienation
             of
             our
             right
             to
             a
             thing
             for
             ever
             ,
             without
             recompence
             :
             so
             
               Mutuatio
               est
               liberalis
               alienatio
               ,
               sine
               omni
               mercede
               ad
               tempus
               ,
            
             Lending
             is
             a
             free
             alienation
             of
             a
             thing
             for
             a
             time
             without
             any
             recompence
             :
             both
             lending
             and
             
             giving
             ought
             to
             be
             free
             .
             
               A
               good
               man
               is
               merciful
               ,
               and
               lendeth
               .
            
             If
             his
             lending
             be
             with
             expectance
             of
             reward
             ,
             the
             vertue
             of
             mercy
             is
             utterly
             lost
             .
          
           
             2.
             
             In
             things
             that
             may
             be
             bought
             and
             sold
             ,
             because
             two
             things
             are
             required
             in
             contracts
             .
             
             1.
             
             In
             some
             there
             is
             
               Labor
               &
               merces
            
             ,
             the
             labour
             and
             the
             reward
             .
             2.
             
             In
             others
             
               Res
               〈◊〉
               &
               pretium
            
             ,
             the
             thing
             prized
             ,
             and
             the
             price
             :
             therefore
             there
             may
             be
             theft
             committed
             in
             all
             these
             .
             1.
             
             About
             the
             labour
             and
             reward
             ,
             when
             either
             of
             these
             is
             wanting
             ,
             or
             where
             an
             equality
             between
             them
             is
             not
             observed
             .
             The
             Magistrate
             hath
             tribute
             paid
             him
             for
             his
             care
             of
             the
             publick
             ,
             and
             the
             Levites
             portion
             is
             due
             for
             his
             service
             at
             the
             Altar
             .
             Now
             if
             they
             kill
             the
             fat
             ,
             and
             cloath
             themselves
             with
             the
             wooll
             ,
             and
             instead
             of
             feeding
             the
             flock
             ,
             care
             onely
             for
             feeding
             themselves
             ,
             they
             are
             
             as
             the
             Prophet
             calls
             them
             ,
             
               Companions
               of
               theeves
               and
               robbers
               :
               Fures
               officii
               ,
            
             theeves
             in
             their
             office
             .
          
           
             So
             when
             a
             Scholar
             hath
             
               Pretium
               sapientiae
            
             ,
             the
             price
             of
             wisdom
             ,
             the
             reward
             of
             
             study
             ;
             if
             he
             have
             not
             
               curam
               sapientiae
            
             ,
             a
             care
             to
             attain
             wisdom
             ,
             by
             taking
             pains
             in
             his
             studies
             ,
             he
             is
             Fur
             ,
             a
             theef
             in
             study
             ,
             because
             there
             is
             not
             an
             equality
             between
             the
             reward
             and
             his
             labour
             .
             So
             on
             the
             contrary
             ,
             if
             any
             of
             these
             do
             labour
             in
             their
             place
             ,
             they
             must
             have
             their
             reward
             ,
             and
             it
             is
             theft
             to
             defraud
             them
             of
             it
             ,
             
               for
               the
               labourer
               is
               worthie
               of
               his
               hire
               :
            
             yea
             ,
             the
             labourer
             in
             Gods
             Vineyard
             must
             have
             
               Decorum
               pretium
            
             ,
             a
             
             goodly
             price
             ,
             or
             a
             rich
             reward
             ,
             (
             as
             may
             be
             gathered
             by
             the
             contrary
             from
             that
             in
             Zach.
             11.
             13.
             
             )
             there
             must
             be
             a
             proportion
             between
             the
             labour
             and
             the
             reward
             :
             He
             must
             have
             a
             reward
             ,
             and
             that
             a
             liberal
             reward
             .
             God
             required
             that
             a
             servant
             ,
             which
             
             after
             six
             years
             service
             was
             set
             free
             in
             the
             year
             of
             Jubile
             ,
             should
             be
             
               furnisht
               liberally
            
             at
             his
             departure
             :
             and
             if
             for
             bodily
             service
             such
             a
             free
             and
             liberal
             reward
             be
             due
             ,
             much
             
             more
             for
             the
             service
             of
             mens
             souls
             :
             to
             defraud
             such
             therefore
             of
             their
             reward
             ,
             or
             to
             pinch
             them
             in
             it
             ,
             
               is
               theft
            
             .
          
           
             2.
             
             As
             theft
             may
             be
             committed
             in
             those
             contracts
             ,
             where
             there
             is
             
               Labor
               &
               praemium
            
             ,
             labour
             and
             reward
             ;
             so
             in
             those
             other
             ,
             where
             there
             is
             
               praecium
               &
               res
               appreciata
            
             ,
             
             as
             in
             buying
             and
             selling
             ,
             wherein
             are
             to
             be
             considered
             ;
             1.
             
             Mensura
             ,
             the
             measure
             .
             2.
             
             Merx
             ,
             the
             commodity
             sold.
             3.
             
             Praecium
             ,
             the
             price
             .
             In
             〈◊〉
             which
             a
             theft
             may
             be
             committed
             .
          
           
             
               
                 1.
                 
                 For
                 the
                 measure
                 ,
                 if
                 we
                 thereby
                 understand
                 ,
                 that
                 which
                 is
                 the
                 measure
                 of
                 all
                 commodities
                 
                 &
                 their
                 value
                 ,
                 
                   viz.
                   Money
                
                 .
                 Here
                 may
                 be
                 a
                 kinde
                 of
                 theft
                 ,
                 either
                 bycorrupting
                 the
                 measure
                 ,
                 when
                 men
                 do
                 
                   〈◊〉
                   pecuniam
                
                 ,
                 counterfeit
                 money
                 ,
                 or
                 mingle
                 a
                 baser
                 substance
                 with
                 the
                 mettal
                 ,
                 whereby
                 as
                 the
                 Prophet
                 complained
                 ,
                 
                   The
                   silver
                   is
                   become
                
                 
                 drosse
                 ;
                 contrary
                 to
                 which
                 was
                 Abrahams
                 practise
                 ,
                 who
                 when
                 he
                 bought
                 the
                 field
                 of
                 
                   Ephron
                   ,
                   He
                   weighed
                   him
                
                 400
                 
                   〈◊〉
                   of
                   silver
                   ,
                   currant
                   money
                   with
                   the
                   Merchant
                   .
                
                 Or
                 by
                 clipping
                 and
                 lessening
                 it
                 in
                 the
                 weight
                 or
                 quantity
                 ;
                 for
                 God
                 appointed
                 under
                 the
                 law
                 ,
                 that
                 the
                 shekel
                 should
                 be
                 of
                 just
                 weight
                 ,
                 containing
                 20
                 Gerahs
                 .
                 Whosoever
                 therefore
                 do
                 adulterate
                 money
                 in
                 the
                 quality
                 or
                 goodnesse
                 ,
                 or
                 lessen
                 it
                 in
                 the
                 weight
                 or
                 quantity
                 ,
                 make
                 a
                 general
                 disproportion
                 in
                 all
                 contracts
                 ,
                 and
                 bring
                 in
                 an
                 universal
                 confusion
                 ,
                 commit
                 theft
                 ,
                 and
                 in
                 civil
                 societies
                 are
                 punisht
                 
                   Vt
                   〈◊〉
                   majestatis
                   reos
                
                 ,
                 as
                 men
                 guilty
                 of
                 treason
                 .
              
               
                 Again
                 ,
                 if
                 by
                 measure
                 ,
                 we
                 understand
                 that
                 standard
                 whereby
                 the
                 commodity
                 to
                 be
                 sold
                 is
                 to
                 be
                 measured
                 ,
                 to
                 lessen
                 or
                 falsifie
                 ,
                 this
                 is
                 theft
                 ;
                 and
                 therefore
                 the
                 law
                 commands
                 a
                 just
                 weight
                 and
                 ballance
                 :
                 and
                 the
                 Scripture
                 saith
                 ,
                 that
                 false
                 ballances
                 ,
                 and
                 diverse
                 weights
                 or
                 measures
                 ,
                 are
                 abomination
                 to
                 God.
                 But
                 this
                 properly
                 comes
                 under
                 the
                 next
                 branch
                 ,
                 when
                 the
                 buyer
                 is
                 couzned
                 ,
                 in
                 the
                 quantity
                 of
                 the
                 commodity
                 which
                 is
                 sold.
                 
              
            
             
               2.
               
               For
               the
               Merx
               ,
               the
               commodity
               sold
               ,
               theft
               may
               be
               here
               divers
               wayes
               committed
               .
               
            
             
               
                 
                   1.
                   
                   In
                   the
                   substance
                   of
                   it
                   ,
                   if
                   it
                   be
                   false
                   or
                   counterfeit
                   ,
                   or
                   mingled
                   and
                   mixt
                   with
                   other
                   
                   things
                   ,
                   the
                   Prophet
                   Amos
                   reproves
                   them
                   that
                   sold
                   
                     quisquilias
                     frugum
                     ,
                     the
                     refuge
                     of
                     wheat
                  
                   ;
                   and
                   Esay
                   speaks
                   of
                   
                     wine
                     mixt
                     with
                     water
                  
                   .
                   Thus
                   the
                   wares
                   may
                   be
                   corrupted
                   
                   in
                   the
                   substance
                   .
                   
                
                 
                   2.
                   
                   In
                   the
                   quantity
                   ,
                   it
                   is
                   plain
                   theft
                   ,
                   when
                   a
                   
                     false
                     weight
                     ,
                     or
                     a
                     deceitful
                     ballance
                     is
                  
                   
                   used
                   ,
                   which
                   Solomon
                   saith
                   are
                   an
                   
                     abomination
                     to
                     the
                     Lord.
                  
                   
                   
                
                 
                   3.
                   
                   In
                   the
                   quality
                   ,
                   when
                   there
                   is
                   some
                   fault
                   in
                   the
                   commodity
                   ,
                   which
                   the
                   seller
                   
                   knows
                   ,
                   and
                   either
                   declares
                   it
                   not
                   to
                   the
                   buyer
                   ,
                   or
                   abates
                   not
                   the
                   price
                   accordingly
                   :
                   
                   this
                   is
                   theft
                   ,
                   condemned
                   by
                   the
                   Councels
                   ,
                   as
                   
                     turpe
                     lucrum
                     ,
                     filthie
                     lucre
                  
                   ,
                   and
                   forbidden
                   by
                   God
                   himself
                   ,
                   under
                   the
                   name
                   of
                   deceit
                   ,
                   or
                   
                     false
                     dealing
                  
                   ,
                   Levit.
                   19.
                   11.
                   
                   
                     Ye
                     shall
                     not
                     steal
                     ,
                     or
                     deal
                     falsly
                     ,
                     &c.
                     
                  
                
                 
                   4.
                   
                   Lastly
                   in
                   the
                   manner
                   of
                   uttering
                   it
                   .
                   When
                   the
                   seller
                   takes
                   advantage
                   of
                   the
                   ignorance
                   
                   of
                   the
                   buyer
                   ,
                   and
                   seeks
                   to
                   over-reach
                   and
                   deceive
                   him
                   .
                   Jacob
                   would
                   have
                   his
                   sons
                   to
                   take
                   no
                   advantage
                   of
                   an
                   oversight
                   in
                   another
                   ,
                   when
                   they
                   found
                   〈◊〉
                   money
                   
                   in
                   their
                   sacks
                   mouthes
                   ,
                   
                     Take
                     double
                     monie
                     with
                     you
                     ,
                     and
                     carrie
                     it
                     again
                     in
                     your
                     sacks
                     ,
                  
                   
                   
                     perhaps
                     it
                     was
                     an
                     oversight
                  
                   .
                   The
                   Prophet
                   reproves
                   those
                   that
                   devised
                   how
                   they
                   
                   might
                   go
                   beyond
                   their
                   Neighbour
                   ;
                   and
                   the
                   Apostle
                   〈◊〉
                   ,
                   
                     See
                     that
                     no
                     man
                     go
                     beyond
                  
                   
                   
                     or
                     defraud
                     another
                  
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ;
                   and
                   he
                   gives
                   a
                   〈◊〉
                   reason
                   ,
                   
                     for
                     God
                     is
                     the
                     avenger
                     of
                     all
                     such
                  
                   ;
                   though
                   they
                   may
                   deceive
                   men
                   ,
                   yet
                   they
                   cannot
                   deceive
                   God.
                   This
                   is
                   all
                   
                   one
                   with
                   
                     Stellionatus
                     ,
                     grosse
                     couzening
                  
                   ,
                   such
                   as
                   Zacheus
                   had
                   been
                   guilty
                   of
                   ,
                   and
                   〈◊〉
                   at
                   his
                   conversion
                   ,
                   promising
                   to
                   make
                   four
                   fold
                   restitution
                   ,
                   as
                   knowing
                   else
                   he
                   could
                   not
                   be
                   forgiven
                   by
                   God
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     If
                     I
                     have
                     overreached
                     or
                     couzened
                     any
                     ,
                     I
                     restore
                     him
                     four
                     fold
                     .
                  
                
              
            
             
               3.
               
               For
               the
               price
               ;
               herein
               also
               theft
               is
               committed
               ,
               when
               the
               price
               is
               not
               given
               ,
               but
               
               men
               work
               upon
               the
               ignorance
               or
               necessity
               of
               one
               another
               ;
               for
               men
               must
               not
               think
               when
               they
               come
               to
               buy
               and
               sell
               ,
               that
               they
               come
               to
               a
               spoil
               ,
               where
               they
               may
               catch
               what
               they
               can
               get
               :
               Solomon
               reproves
               those
               that
               〈◊〉
               a
               commodity
               ,
               or
               undervalue
               it
               for
               their
               own
               advantage
               ;
               It
               is
               naught
               ,
               it
               is
               naught
               ,
               saith
               the
               buyer
               ,
               but
               afterwards
               ,
               
               when
               he
               is
               gone
               ,
               he
               boasteth
               of
               his
               penny-worths
               .
               And
               the
               Prophet
               pronounceth
               
               a
               woe
               against
               those
               
                 that
                 sell
                 the
                 needie
                 for
                 shooes
              
               ;
               which
               is
               by
               Expositors
               said
               to
               be
               ,
               When
               men
               being
               in
               need
               ,
               so
               that
               they
               must
               have
               mony
               upon
               any
               tearms
               ,
               the
               buyer
               will
               wring
               them
               so
               hard
               ,
               that
               they
               shall
               have
               life
               or
               nothing
               for
               the
               ware
               .
               
               This
               the
               Prophet
               Micah
               cals
               
                 Hunting
                 our
                 brother
                 with
                 a
                 net
                 .
              
               Such
               frauds
               as
               these
               are
               
               severely
               forbidden
               in
               Scripture
               :
               Under
               the
               Law
               ,
               whosoever
               had
               deceived
               his
               brother
               ,
               
               was
               
                 to
                 make
                 restitution
                 ,
                 and
                 to
                 adde
                 a
                 fifth
                 part
                 in
                 the
                 day
                 of
                 his
                 trespasse
                 offering
                 .
              
               The
               Psalmist
               tels
               us
               ,
               None
               shall
               be
               admitted
               to
               stand
               in
               Gods
               holy
               place
               ,
               who
               
               
                 hath
                 sworn
                 deceitfully
              
               .
               Nay
               so
               far
               we
               must
               be
               from
               this
               ,
               that
               
                 if
                 any
                 swear
                 to
                 his
                 own
                 hurt
                 ,
                 he
                 must
                 not
                 change
                 :
              
               And
               s.
               Peter
               makes
               it
               a
               note
               of
               our
               new
               birth
               ,
               to
               
                 lay
                 aside
              
               
               
                 all
                 guile
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Laying
                 aside
                 all
                 guile
                 ,
                 &c.
                 
              
            
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               Of
               theft
               out
               of
               contracts
               .
               This
               is
               1.
               
               In
               the
               family
               ,
               by
               1.
               
               Purloyning
               .
               2.
               
               Mispending
               .
               3.
               
               Idlenesse
               .
               4.
               
               Withdrawing
               ones
               self
               from
               service
               .
               2.
               
               Without
               the
               family
               ,
               is
               1.
               
               Of
               things
               consecratea
               :
               by
               Sacriledge
               .
               2.
               
               Of
               things
               common
               ,
               and
               those
               either
               publick
               or
               private
               .
               Of
               theft
               personal
               and
               real
               .
               The
               aggravation
               of
               theft
               ,
               in
               regard
               of
               the
               poor
               ,
               &c.
               
               Against
               enclosing
               of
               Commons
               .
               The
               conclusion
               ,
               about
               unlawful
               getting
               .
            
          
           
             NOw
             of
             thefts
             that
             are
             without
             contract
             ,
             these
             are
             either
             Domestica
             ,
             within
             the
             family
             ,
             or
             forinseca
             ,
             without
             .
          
           
             1.
             
             The
             first
             ,
             of
             ,
             or
             within
             the
             family
             ;
             as
             a
             bad
             servant
             .
             For
             
               Fur
               domesticus
               ,
               fur
               maximus
               est
               ,
            
             the
             domestick
             thief
             is
             ever
             the
             greatest
             thief
             ;
             and
             the
             reason
             is
             ,
             because
             of
             the
             trust
             he
             receives
             .
             And
             such
             an
             one
             may
             be
             a
             thief
             ,
             these
             four
             wayes
             .
          
           
             
               1.
               
               Intervertendo
               ,
               by
               purloining
               their
               masters
               goods
               ,
               or
               (
               according
               to
               the
               sense
               of
               
               the
               word
               )
               by
               turning
               the
               profit
               out
               of
               his
               ,
               into
               their
               own
               purses
               .
               This
               was
               the
               
               
               unjust
               Stewards
               act
               ,
               and
               Gehezies
               ;
               and
               the
               text
               saith
               ,
               that
               Judas
               (
               one
               of
               our
               Saviours
               
               Disciples
               )
               was
               a
               thief
               ,
               because
               he
               diverted
               privily
               somewhat
               to
               his
               own
               use
               ,
               out
               of
               the
               bag
               :
               this
               is
               
                 furtum
                 domesticum
              
               ,
               theft
               within
               doors
               .
            
             
               2.
               
               Dissipando
               ,
               by
               wasting
               and
               mis-spending
               his
               goods
               ,
               in
               drunkennesse
               ,
               riot
               ,
               and
               
               other
               excesse
               :
               Like
               that
               servant
               ,
               that
               in
               his
               Masters
               absence
               began
               to
               smite
               his
               fellows
               ,
               
               
               and
               
                 to
                 eat
                 ,
                 and
                 drink
                 ,
                 and
                 to
                 be
                 drunken
                 .
              
               And
               the
               prodigal
               son
               ,
               that
               spent
               his
               
               fathers
               estate
               upon
               Harlots
               .
            
             
               3.
               
               Torpendo
               ,
               by
               consuming
               his
               estate
               by
               idlenesse
               :
               this
               is
               
                 Fur
                 laboris
              
               ,
               one
               that
               steals
               
               his
               labour
               from
               his
               Master
               ,
               and
               by
               that
               means
               wasteth
               his
               estate
               .
               For
               servants
               should
               
               not
               do
               
                 eye
                 service
                 only
              
               ,
               or
               that
               which
               they
               are
               commanded
               alone
               ,
               for
               that
               is
               not
               thank-worthy
               ;
               but
               labour
               faithfully
               ,
               and
               be
               as
               provident
               for
               their
               Masters
               ,
               as
               they
               should
               be
               for
               themselves
               .
               But
               if
               instead
               of
               doing
               faithful
               service
               ,
               they
               grow
               negligent
               and
               idle
               ,
               they
               are
               within
               the
               compasse
               of
               the
               breach
               of
               this
               Commandement
               .
               The
               Wife
               
               man
               saith
               ,
               that
               
                 He
                 that
                 is
                 slothful
                 in
                 his
                 work
                 ,
                 is
                 even
                 the
                 brother
                 of
                 him
                 that
                 is
                 a
                 great
              
               
               waster
               ,
               and
               shall
               receive
               that
               doom
               ,
               
                 Thou
                 wicked
                 and
                 slothful
                 servant
                 ,
                 &c.
                 
                 Cast
                 that
                 unprofitable
                 servant
                 into
                 utter
                 darknesse
                 ,
                 &c.
                 
              
            
             
               4.
               
               Lastly
               ,
               
                 Subtrahendo
                 se
                 per
                 fugam
              
               ,
               by
               withdrawing
               himself
               from
               his
               Masters
               service
               ,
               and
               becoming
               a
               fugitive
               ,
               robbing
               his
               Master
               of
               his
               service
               ;
               for
               a
               servant
               is
               part
               
               of
               the
               Masters
               possessions
               .
               Though
               Agar
               served
               a
               hard
               Mistresse
               ,
               and
               thereupon
               left
               
               her
               service
               ,
               yet
               the
               Angel
               sent
               her
               back
               ,
               and
               bad
               her
               
                 humble
                 her self
              
               .
               And
               though
               s.
               Paul
               could
               have
               been
               contented
               to
               have
               retained
               Onesimus
               ,
               yet
               because
               he
               was
               Philemons
               
               servant
               ,
               from
               whom
               he
               had
               fled
               ,
               he
               
                 returned
                 him
                 back
              
               .
            
          
           
             Theft
             without
             the
             family
             is
             either
             of
             things
             consecrated
             to
             God
             ,
             and
             this
             is
             called
             
             Sacriledge
             .
             
             things
             common
             and
             prophane
             .
          
           
             1.
             
             For
             the
             first
             ;
             there
             was
             a
             Law
             for
             it
             ,
             That
             if
             any
             should
             by
             ignorance
             take
             away
             
             
               things
               consecrated
               or
               holy
               to
               God
               ,
               he
               should
               bring
               a
               trespasse
               offering
               .
            
             The
             Apostle
             matches
             it
             with
             idolatry
             ,
             
               Thou
               that
               abhorrest
               idols
               dost
               thou
               commit
               sacriledge
               .
            
             God
             
             himself
             immediately
             punisht
             this
             sin
             ,
             in
             Ananias
             and
             Sapphira
             ,
             and
             that
             with
             capital
             punishment
             ,
             
               with
               death
            
             ,
             and
             that
             a
             sudden
             death
             ,
             giving
             no
             time
             for
             repentance
             ;
             thereby
             to
             shew
             how
             he
             hated
             this
             sinne
             ,
             and
             what
             a
             severe
             avenger
             he
             is
             of
             it
             .
             It
             is
             noted
             of
             Abimelech
             (
             though
             a
             King
             )
             that
             hee
             took
             seventy
             
             pieces
             of
             silver
             
               out
               of
               the
               temple
               of
               an
               Idol
               ,
               his
               god
               Baal-Berith
            
             ;
             and
             what
             followed
             appeares
             in
             the
             same
             Chapter
             ,
             
               Hee
               was
               slaine
               by
               a
               woman
               with
               a
            
             
             
               piece
               of
               milstone
               which
               broke
               his
               scull
               .
               Athaliah
            
             the
             Queen
             ,
             with
             her
             sonnes
             ,
             
             
               had
               broken
               up
               the
               house
               of
               the
               Lord
               ,
               and
               took
               the
               things
               that
               were
               dedicated
               to
               God
               ,
            
             
             
             
               and
               gave
               them
               to
               〈◊〉
            
             ;
             she
             was
             drawn
             out
             of
             the
             Temple
             ,
             (
             the
             place
             she
             had
             
             〈◊〉
             ,
             )
             and
             then
             slain
             ,
             and
             her
             sons
             had
             no
             better
             end
             .
             The
             alienating
             of
             the
             sacred
             vessels
             of
             the
             Temple
             ,
             and
             applying
             them
             to
             prophane
             uses
             by
             Belshazzar
             at
             his
             feast
             in
             Babylon
             ,
             caused
             that
             terrible
             hand-writing
             on
             the
             wall
             ;
             which
             made
             all
             his
             〈◊〉
             to
             shake
             ,
             and
             foretold
             him
             ,
             
               that
               the
               Kingdome
               was
               translated
               to
            
             
             
               the
               Medes
               and
               Persians
            
             ,
             which
             hapned
             presently
             after
             ,
             
               for
               he
               was
               〈◊〉
               that
               same
            
             
             night
             .
          
           
             2.
             
             Theft
             of
             things
             prophane
             or
             common
             ,
             is
             either
             ,
             1.
             
             Of
             such
             things
             as
             are
             publick
             .
             
             Or
             2.
             private
             .
          
           
             1.
             
             Publick
             ,
             when
             things
             belonging
             to
             the
             Publick
             State
             or
             Common-wealth
             ,
             are
             
             stolne
             ;
             as
             if
             one
             rob
             the
             Exchequer
             ,
             &c.
             
             And
             this
             is
             called
             Peculatus
             ,
             when
             the
             King
             is
             robbed
             ,
             or
             any
             thing
             stolne
             out
             of
             a
             publick
             place
             ;
             such
             also
             were
             those
             
               Balnearii
               fures
            
             ,
             that
             stole
             out
             of
             the
             Bath
             (
             a
             publick
             place
             )
             the
             clothes
             of
             them
             that
             were
             bathing
             .
             And
             to
             these
             may
             be
             added
             ,
             such
             as
             receive
             monies
             out
             of
             the
             publick
             treasury
             ,
             and
             convert
             it
             to
             other
             private
             use
             .
             Such
             were
             the
             Priests
             
             in
             the
             time
             of
             〈◊〉
             ,
             who
             received
             every
             mans
             half
             shekel
             ,
             brought
             in
             upon
             the
             Kings
             Commandement
             for
             the
             repair
             of
             the
             Temple
             ,
             but
             neglected
             the
             reparation
             :
             whereupon
             an
             other
             course
             was
             fain
             to
             be
             taken
             ;
             a
             Chest
             was
             provided
             with
             a
             hole
             in
             it
             ,
             into
             which
             every
             man
             put
             his
             money
             for
             that
             use
             .
          
           
             
               
                 
                   personale
                   ,
                   of
                   living
                   things
                   ,
                   as
                   1
                   Men
                   ,
                   2
                   Beasts
                   .
                
                 
                   2.
                   
                   Private
                   theft
                   is
                   either
                   Furtum
                   
                
                 
                   reale
                   ,
                   of
                   things
                   inanimate
                   .
                
              
            
          
           
             1.
             
             The
             stealing
             of
             men
             ,
             is
             called
             Plagium
             ,
             and
             such
             theeves
             Plagiarii
             .
             This
             sin
             was
             punished
             with
             death
             ,
             by
             the
             Law
             ,
             
               He
               that
               stealeth
               a
               man
               and
               killeth
               him
               ,
            
             
             
               shall
               dye
               the
               death
            
             ;
             yea
             ,
             if
             he
             were
             onely
             about
             such
             a
             thing
             ,
             he
             was
             to
             dye
             for
             
             it
             .
             Saint
             Paul
             accounts
             it
             so
             great
             a
             sinne
             ,
             that
             he
             reckons
             Man-stealers
             among
             
             
             
               Whoremongers
               ,
               Buggerers
               ,
               Perjured
               persons
               ,
            
             and
             other
             the
             most
             grievous
             sinners
             .
             This
             was
             part
             of
             Judas
             his
             sin
             ,
             who
             sold
             his
             Master
             for
             thirty
             pieces
             of
             silver
             ,
             though
             
             withal
             there
             was
             herein
             a
             betraying
             him
             into
             the
             hands
             of
             his
             enemies
             who
             he
             knew
             would
             pu
             him
             to
             death
             .
          
           
             2.
             
             The
             stealing
             of
             beasts
             is
             called
             Abiegatus
             ,
             and
             the
             men
             Abigei
             ,
             stealers
             of
             cattel
             ;
             such
             were
             the
             Sabeans
             and
             〈◊〉
             that
             took
             away
             Jobs
             Oxen
             ,
             his
             Asses
             ,
             and
             Camels
             .
             
             Against
             this
             we
             have
             an
             expresse
             law
             ,
             wherein
             the
             offender
             is
             to
             restore
             in
             some
             
             cases
             four
             fold
             ,
             and
             in
             some
             five
             fold
             .
          
           
             2.
             
             Reall
             theft
             ,
             is
             the
             stealing
             of
             things
             inanimate
             ,
             that
             have
             no
             life
             ,
             as
             of
             
             Money
             ,
             〈◊〉
             ,
             Apparel
             ,
             &c.
             for
             which
             the
             offender
             by
             the
             Law
             was
             to
             restore
             two
             fold
             .
          
           
             Thus
             we
             see
             the
             several
             sorts
             of
             theft
             .
             Now
             all
             these
             are
             aggravated
             ,
             in
             regard
             
             of
             the
             person
             against
             whom
             they
             are
             committed
             ;
             as
             to
             rob
             the
             stranger
             ,
             the
             poor
             ,
             the
             fatherlesse
             ,
             or
             widow
             :
             this
             brings
             a
             greater
             curse
             upon
             the
             finne
             ,
             and
             makes
             it
             become
             
               peccatum
               clamans
            
             ,
             a
             crying
             sin
             ;
             
               If
               they
               cry
               unto
               me
            
             (
             saith
             God
             )
             
             
               I
               will
               surely
               hear
               them
            
             .
             Therefore
             there
             is
             a
             special
             prohibition
             against
             taking
             a
             
             pledge
             of
             the
             Widow
             ,
             and
             Job
             mentions
             it
             as
             an
             act
             of
             men
             transcendently
             wicked
             ,
             
             
               〈◊〉
               drive
               away
               the
               asse
               of
               the
               fatherlesse
               ,
               and
               take
               the
               widows
               oxe
               for
               a
               pledge
               .
            
             And
             Solomonn
             advises
             ,
             
               Not
               to
               enter
               into
               the
               field
               of
               the
               fatherlesse
               ,
               for
               their
               Redeemer
            
             
             
               is
               mighty
               ,
               and
               he
               will
               pleade
               their
               cause
               with
               thee
               .
            
             
          
           
             And
             here
             ,
             partly
             under
             this
             Head
             ,
             and
             partly
             before
             ,
             cometh
             in
             the
             Enclosures
             
             
               of
               Commons
            
             ,
             which
             may
             well
             be
             reckoned
             among
             those
             
               peccata
               clamantia
            
             ,
             crying
             sinnes
             :
             For
             this
             theft
             is
             aggravated
             by
             this
             circumstance
             ,
             that
             it
             is
             against
             the
             poor
             .
          
           
             For
             as
             when
             Countreys
             were
             first
             seized
             upon
             ,
             and
             possest
             ,
             and
             the
             first
             partition
             was
             made
             ,
             〈◊〉
             man
             had
             his
             own
             peculiar
             ,
             distinct
             from
             other
             mens
             ;
             (
             as
             Caleb
             had
             Hebron
             allotted
             him
             by
             Joshua
             ,
             )
             which
             became
             their
             inheritance
             .
             So
             there
             was
             
             consideration
             had
             of
             that
             protestation
             of
             God
             ,
             That
             there
             should
             alwayes
             be
             some
             poor
             among
             their
             brethren
             ,
             as
             objects
             of
             their
             charity
             and
             mercy
             ,
             and
             therefore
             there
             was
             left
             for
             them
             a
             division
             of
             Lands
             in
             Common
             ,
             whereupon
             they
             might
             
             live
             ,
             which
             ought
             not
             to
             be
             alienated
             :
             for
             God
             takes
             order
             under
             the
             Law
             ,
             
             that
             those
             
               ancient
               Land
               marks
               should
               not
               bee
               removed
               ,
               which
               they
               of
               old
               time
               had
               set
               :
            
             and
             there
             is
             good
             reason
             for
             it
             ,
             because
             all
             the
             parties
             therein
             concerned
             cannot
             at
             once
             be
             pretent
             ,
             and
             therefore
             the
             right
             cannot
             be
             alienated
             ;
             for
             all
             the
             poor
             from
             the
             beginning
             to
             the
             end
             ,
             are
             interested
             herein
             ;
             and
             those
             that
             are
             not
             born
             cannot
             consent
             to
             any
             such
             act
             .
             Hence
             God
             appointed
             (
             to
             shew
             the
             greater
             detestation
             of
             this
             sinne
             ,
             and
             to
             deter
             the
             people
             the
             more
             from
             attempting
             any
             such
             matter
             )
             that
             the
             curse
             should
             proceed
             out
             of
             their
             own
             mouthes
             .
             
               All
               the
               congregation
               was
               to
               curse
               them
               that
               did
               any
               such
               thing
               .
               Solomons
            
             censure
             
             against
             such
             as
             remove
             the
             Land-marks
             ,
             is
             ,
             That
             GOD
             
               himself
               will
               pleade
               the
               cause
               with
               them
               .
            
             The
             Prophet
             Hosea
             when
             hee
             would
             set
             forth
             wicked
             Princes
             by
             as
             odious
             a
             comparison
             as
             hee
             could
             ,
             saith
             ,
             
               they
               are
               like
               those
               that
               remove
            
             
             
               the
               land-marks
            
             .
             How
             odious
             this
             was
             ,
             may
             appear
             by
             the
             setting
             up
             every
             where
             
               Metas
               terminicas
            
             ,
             upon
             the
             borders
             ;
             and
             the
             imprecations
             against
             them
             that
             should
             remove
             them
             .
             The
             Prophet
             Micah
             threatens
             it
             as
             a
             great
             judgement
             upon
             a
             people
             ,
             and
             which
             should
             bring
             doleful
             lamentation
             upon
             them
             ,
             
               that
               the
               portion
               of
            
             
             
               the
               people
               should
               be
               changed
               ,
               and
               their
               fields
               divided
               ,
               &c.
               
            
             And
             Job
             though
             without
             the
             Law
             ,
             yet
             saw
             so
             much
             ,
             that
             he
             reckons
             this
             among
             the
             practises
             of
             wicked
             men
             ,
             
               to
               remove
               the
               land
               mark
            
             
          
           
             And
             thus
             much
             for
             the
             wayes
             of
             unjust
             getting
             ,
             and
             the
             several
             sinnes
             committed
             therein
             .
          
           
             When
             we
             begun
             to
             speak
             of
             the
             act
             of
             theft
             ,
             we
             shewed
             that
             it
             might
             be
             either
             in
             the
             unlawful
             getting
             of
             riches
             ,
             or
             in
             the
             unlawful
             use
             of
             them
             ;
             and
             the
             several
             wayes
             of
             lawful
             getting
             we
             reduced
             to
             two
             heads
             .
             1.
             
             Furtum
             ,
             theft
             ,
             which
             is
             getting
             by
             deceit
             .
             2.
             
             Rapina
             ,
             which
             is
             by
             violence
             .
             They
             are
             distinguished
             by
             Nazianzen
             thus
             ;
             in
             the
             one
             there
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               manus
               injecta
            
             ,
             the
             laying
             on
             of
             hands
             ,
             whereby
             a
             thing
             is
             taken
             by
             violence
             ,
             In
             the
             other
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             compassing
             by
             〈◊〉
             or
             deceipt
             .
             Now
             whatsoever
             is
             got
             either
             way
             ,
             is
             not
             to
             bee
             accounted
             as
             a
             〈◊〉
             from
             God
             :
             And
             therefore
             Chrysostome
             upon
             that
             petition
             in
             the
             Lords
             Prayer
             for
             temporal
             things
             ,
             
               (
               Give
               us
               our
               daily
               bread
               )
            
             saith
             ,
             
               Habere
               convenit
               etiam
               malis
               ,
               habere
               autem
               de
               manu
               Dei
               ,
               sanctis
               tantum
               ,
            
             the
             wicked
             may
             have
             these
             outward
             things
             ,
             but
             to
             receive
             them
             from
             the
             hands
             of
             God
             ,
             as
             blessings
             from
             him
             ,
             is
             peculiar
             to
             the
             Saints
             ;
             for
             
               Deus
               parare
               non
               vetat
               ,
               sed
               cum
               peccato
               parare
               ,
               qui
               enim
               cum
               peccato
               parat
               ,
               ei
               diabolus
               dat
               quod
               manducat
               ,
               non
               〈◊〉
               :
            
             God
             forbids
             us
             not
             to
             get
             them
             ,
             but
             to
             attaine
             them
             with
             sinne
             ;
             for
             what
             any
             attains
             by
             sinful
             means
             ,
             he
             receives
             it
             as
             a
             gift
             from
             the
             Devil
             ,
             not
             as
             a
             gift
             from
             God
             ,
             nor
             can
             he
             justly
             make
             this
             petition
             to
             God
             ;
             and
             he
             that
             thus
             receives
             his
             daily
             bread
             ,
             receives
             also
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             pledge
             of
             some
             judgement
             that
             shall
             〈◊〉
             him
             .
          
        
         
           
             CHAP.
             VII
             .
          
           
             
               Of
               the
               vertues
               opposite
               .
               1.
               
               Just
               getting
               .
               2.
               
               Restitution
               ,
               commanded
               both
               in
               the
               Law
               and
               Gospel
               .
               That
               we
               must
               make
               restitution
               ,
               not
               onely
               of
               what
               is
               unlawfully
               got
               ,
               but
               of
               some
               things
               lawfully
               got
               .
               As
               1.
               
               Of
               what
               belongs
               to
               another
               by
               gift
               .
               2.
               
               Of
               things
               deposited
               .
               3.
               
               Of
               things
               found
               .
               4.
               
               Of
               things
               lent
               .
               5.
               
               Of
               what
               will
               prejudice
               the
               publick
               ,
               if
               it
               be
               detained
               for
               our
               private
               benefit
               .
            
          
           
             OPposite
             to
             this
             vice
             of
             unlawful
             getting
             ,
             is
             the
             vertue
             of
             just
             getting
             :
             
             which
             is
             the
             subject
             wee
             are
             now
             to
             handle
             .
             It
             is
             called
             
               studium
               honeste
               rem
               parandi
            
             ,
             an
             endeavour
             to
             get
             by
             honest
             meanes
             ,
             where
             men
             doe
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             grow
             rich
             without
             fraud
             .
             Concerning
             which
             every
             man
             ought
             to
             bee
             perswaded
             ,
             that
             as
             Solomon
             saith
             ,
             
               A
               little
               which
               the
               righteous
               hath
               ,
            
             (
             viz.
             which
             is
             got
             by
             lawful
             meanes
             )
             
               is
               better
               then
               the
               great
               revenues
               of
               the
               wicked
            
             
             (
             got
             unjustly
             .
             )
          
           
           
             The
             Apostle
             sets
             both
             down
             together
             in
             one
             place
             ,
             where
             speaking
             of
             covetous
             
             men
             ,
             who
             set
             themselves
             to
             get
             by
             any
             means
             ,
             he
             saith
             ,
             they
             are
             
               men
               of
               corrupt
               mindes
               ,
               and
               destitute
               of
               truth
               ,
            
             and
             gives
             the
             reason
             ,
             because
             this
             is
             their
             position
             ,
             that
             
               gain
               is
               godlinesse
            
             :
             gain
             got
             by
             any
             means
             they
             count
             lawful
             ,
             let
             men
             say
             what
             they
             will
             ,
             they
             applaud
             themselves
             in
             their
             unjust
             gains
             ;
             like
             the
             Heathen
             that
             said
             ,
             Let
             me
             have
             the
             money
             in
             my
             bag
             ,
             and
             let
             the
             people
             call
             me
             piller
             and
             poller
             ,
             or
             what
             they
             will.
             But
             in
             the
             next
             verse
             he
             shews
             the
             practice
             of
             just
             getting
             ,
             when
             a
             man
             can
             invert
             the
             proposition
             ,
             and
             say
             ,
             that
             
               〈◊〉
               is
               gain
            
             ;
             accounting
             onely
             that
             the
             true
             gain
             ,
             which
             is
             got
             in
             the
             way
             of
             godlinesse
             .
             This
             is
             indeed
             the
             true
             gain
             ,
             which
             is
             got
             according
             to
             Gods
             prescript
             ,
             not
             by
             mans
             over-reaching
             ;
             when
             a
             man
             can
             say
             
             concerning
             all
             his
             gettings
             ,
             as
             Jacob
             did
             to
             Laban
             ;
             call
             me
             to
             account
             when
             you
             will
             ,
             
             
               Cras
               respondebit
               pro
               me
               justitia
               mea
               ,
            
             my
             righteousnesse
             shall
             answer
             for
             me
             in
             time
             to
             come
             .
          
           
             Now
             though
             to
             this
             vertue
             of
             just
             getting
             ,
             it
             belongs
             ,
             to
             keep
             and
             preserve
             
             us
             from
             evil
             and
             unjust
             dealing
             ;
             yet
             because
             the
             World
             is
             full
             of
             it
             ,
             and
             most
             men
             have
             
               mentem
               malam
            
             ,
             a
             corrupt
             minde
             ,
             and
             run
             on
             in
             an
             unjust
             course
             of
             acquiring
             ,
             till
             the
             conscience
             bee
             touched
             and
             awakened
             ,
             whereby
             they
             are
             stopt
             .
             Therefore
             to
             this
             must
             bee
             added
             a
             second
             vertue
             called
             Restitution
             ,
             which
             is
             absolutely
             necessary
             if
             a
             man
             have
             over-shot
             himself
             in
             the
             way
             of
             unjust
             getting
             .
          
           
             It
             is
             one
             of
             the
             most
             frequent
             and
             principal
             common
             places
             throughout
             the
             Fathers
             .
             saint
             Augustine
             sets
             down
             this
             for
             a
             Canon
             ,
             
               Non
               remittitur
               peccatum
               ,
               nisi
               restituatur
               ablatum
               ,
            
             the
             sin
             of
             an
             unlawful
             purchase
             ,
             or
             getting
             ,
             is
             never
             pardoned
             ,
             unlesse
             restitution
             be
             made
             of
             what
             is
             unjustly
             got
             .
          
           
             The
             ground
             of
             this
             is
             laid
             both
             in
             the
             Old
             Testament
             ,
             and
             in
             the
             New.
             In
             the
             Old
             ,
             God
             appointed
             ,
             that
             he
             that
             had
             trespassed
             against
             his
             neighbour
             ,
             should
             
               confesse
               his
               sin
               and
               make
               recompence
               ,
               adding
               a
               fifth
               part
               more
               .
            
             Agreeable
             to
             which
             is
             
             that
             speech
             of
             Zophar
             ,
             before
             the
             Law
             ,
             
               He
               shall
               restore
               his
               labour
               and
               devour
               no
               more
               ,
            
             
             
               according
               to
               his
               substance
               shall
               his
               restitution
               be
               ,
               &c.
               
            
             The
             reason
             is
             added
             in
             the
             next
             verse
             ,
             
               For
               he
               hath
               undone
               many
               ,
               and
               spoiled
               houses
               that
               he
               never
               built
               .
            
             And
             as
             this
             was
             known
             before
             the
             Law
             ,
             so
             we
             finde
             it
             practised
             under
             the
             Law.
             For
             after
             the
             return
             from
             Babylon
             ,
             when
             divers
             had
             oppressed
             their
             poor
             brethren
             by
             usury
             ,
             &c.
             
             Nehemiah
             gave
             order
             ,
             
               That
               they
               should
               restore
               their
               lands
               ,
               and
               vineyards
               ,
            
             
             
               and
               houses
               ,
               and
               the
               hundred
               part
               of
               the
               money
               ,
               the
               wine
               and
               the
               oil
               which
               they
            
             
             
               exacted
               of
               them
            
             .
             And
             they
             said
             ,
             
               We
               will
               restore
               and
               take
               nothing
               of
               them
               :
            
             Whereupon
             he
             called
             the
             Priests
             and
             took
             an
             oath
             of
             them
             ,
             
               that
               they
               should
               do
               according
               to
               this
               promise
               .
            
             And
             
               Nehemiah
               shook
               his
               lap
               ,
               and
               said
               ,
               God
               shake
               every
               man
               from
               his
               house
               and
               from
               his
               labour
               ,
               that
               performs
               not
               this
               promise
               ,
               &c.
            
             to
             which
             all
             the
             congregation
             said
             ,
             Amen
             .
          
           
             If
             we
             come
             to
             the
             Gospel
             ,
             S.
             Paul
             gives
             a
             general
             rule
             ,
             
               to
               render
               to
               every
               man
               his
            
             
             due
             ;
             and
             in
             the
             repentance
             of
             〈◊〉
             ,
             this
             was
             one
             part
             ,
             which
             he
             publickly
             protests
             
             he
             would
             perform
             ,
             
               〈◊〉
               if
               he
               had
               wronged
               any
               man
               by
               couzenage
               ,
               forgery
               ,
               or
               falsehood
               ,
               he
               would
               restore
               him
               four
               fold
               .
            
          
           
             And
             as
             restitution
             must
             be
             of
             goods
             〈◊〉
             gotten
             ,
             so
             also
             there
             is
             a
             restitution
             to
             be
             made
             of
             some
             things
             ,
             which
             are
             got
             by
             a
             lawful
             contract
             .
          
           
             1.
             
             As
             first
             of
             things
             which
             belong
             to
             another
             ,
             by
             donation
             or
             free
             gift
             ,
             they
             must
             be
             restored
             ,
             God
             takes
             order
             ,
             that
             
               the
               inheritance
               shall
               be
               given
               to
               the
               first
               born
               ,
            
             though
             
             he
             were
             
               by
               a
               wife
               not
               beloved
            
             ,
             because
             of
             right
             it
             belongs
             to
             him
             .
             
          
           
             2.
             
             Of
             things
             which
             are
             committed
             to
             our
             trust
             ,
             the
             Depositum
             must
             be
             restored
             .
             So
             under
             the
             Law
             ,
             
               If
               any
               man
               did
               deliver
               money
               to
               his
               neighbour
               to
               keep
               ,
               or
               Ox
               ,
               or
            
             
             
               Asse
               ,
               &c.
            
             he
             must
             make
             restitution
             to
             the
             right
             owner
             ,
             or
             else
             there
             is
             a
             violation
             of
             Justice
             .
          
           
             And
             with
             these
             Depositarii
             to
             whom
             things
             are
             committed
             in
             trust
             ,
             are
             likewise
             to
             be
             reckoned
             ,
             Fiduciarii
             (
             as
             the
             Civil
             Law
             cals
             them
             )
             Trustees
             ,
             such
             as
             are
             put
             in
             trust
             with
             children
             and
             their
             〈◊〉
             ,
             while
             their
             parents
             are
             living
             ,
             or
             Tutors
             and
             Guardians
             after
             they
             are
             dead
             .
             They
             must
             make
             account
             for
             the
             Depositum
             ,
             the
             thing
             committed
             to
             their
             charge
             .
             For
             the
             latter
             ,
             we
             have
             the
             example
             of
             Mordecai
             ,
             entrusted
             with
             Hester
             ,
             his
             Uncles
             daughter
             ,
             the
             text
             saith
             ,
             he
             brought
             
             her
             up
             ,
             as
             if
             she
             had
             been
             his
             own
             childe
             ,
             which
             is
             the
             utmost
             that
             could
             be
             expected
             .
             
             And
             for
             those
             that
             have
             charge
             of
             children
             during
             their
             parents
             lives
             ,
             as
             Masters
             and
             Tutors
             ,
             they
             must
             according
             to
             that
             of
             Solomon
             ,
             utter
             and
             write
             to
             them
             many
             times
             
               excellent
               things
               in
               Counsel
               and
               knowledge
               ,
               &c.
               
            
             They
             must
             diligently
             read
             to
             them
             ,
             and
             instruct
             them
             ,
             and
             give
             a
             true
             account
             to
             their
             parents
             of
             what
             they
             receive
             for
             their
             use
             ,
             and
             not
             with
             the
             unjust
             Steward
             write
             down
             50
             for
             80.
             
          
           
             The
             same
             also
             belongs
             to
             Executors
             ,
             〈◊〉
             such
             as
             are
             put
             in
             trust
             with
             administration
             of
             the
             goods
             of
             the
             dead
             ,
             and
             to
             Feoffees
             entrusted
             with
             conveyance
             of
             lands
             ,
             or
             disposing
             of
             them
             to
             pious
             uses
             .
             David
             was
             entrusted
             by
             Jonathan
             with
             his
             posterity
             ,
             
             and
             he
             promised
             
               not
               to
               cut
               off
               his
               kindnesse
               from
               his
               house
               for
               ever
               ,
            
             which
             trust
             we
             finde
             ,
             he
             accordingly
             performed
             ,
             when
             after
             the
             death
             of
             Saul
             and
             Jonathan
             ,
             he
             enquired
             
             if
             there
             were
             any
             left
             of
             the
             house
             of
             Saul
             ,
             to
             whom
             he
             might
             shew
             kindenesse
             for
             Jonathans
             sake
             .
             The
             contrary
             practise
             we
             finde
             in
             those
             wicked
             husbandmen
             ,
             in
             the
             parable
             of
             the
             vineyard
             ,
             who
             when
             the
             Heir
             was
             sent
             to
             receive
             the
             
             fruit
             ,
             said
             among
             themselves
             ,
             
               This
               is
               the
               Heir
               ,
               come
               let
               us
               kill
               him
               ,
               〈◊〉
               the
               inheritance
               shall
               be
               ours
               ,
            
             for
             which
             we
             see
             how
             grievously
             they
             are
             threatned
             ,
             and
             what
             a
             woe
             the
             Lord
             of
             the
             vineyard
             denounces
             against
             them
             .
          
           
             3.
             
             With
             those
             things
             which
             go
             ,
             
               sub
               ratione
               〈◊〉
            
             ,
             under
             the
             name
             of
             trust
             ,
             are
             joyned
             such
             things
             as
             go
             
               sub
               ratione
               inventi
            
             ,
             as
             strayes
             ,
             of
             which
             the
             law
             is
             ,
             
               If
               thou
               meet
               thine
               enemies
               ox
               or
               his
               asse
               going
               astray
               ,
               thou
               shalt
               surely
               bring
               it
               back
               to
               him
               again
            
             ;
             
             or
             if
             thou
             be
             far
             from
             him
             or
             knowest
             him
             not
             ,
             
               thou
               must
               keep
               it
               ,
               till
               he
               seek
               after
               it
               ,
            
             
             
               and
               then
               restore
               it
            
             ;
             and
             if
             the
             owner
             never
             come
             for
             it
             ,
             either
             by
             ignorance
             ,
             not
             knowing
             where
             it
             is
             ,
             or
             by
             〈◊〉
             ,
             not
             requiring
             it
             ,
             we
             must
             not
             convert
             it
             to
             our
             own
             use
             ,
             but
             restore
             it
             to
             his
             kinred
             ,
             or
             if
             he
             have
             no
             kinred
             ,
             then
             it
             must
             
               be
               given
               to
               the
               Lord
            
             ,
             to
             be
             imployed
             
               in
               pios
               usus
            
             ,
             for
             pious
             and
             charitable
             uses
             .
          
           
             4.
             
             To
             these
             may
             be
             added
             those
             things
             which
             are
             lent
             .
             As
             ,
             1.
             those
             things
             the
             use
             whereof
             is
             freely
             given
             us
             for
             a
             time
             ,
             these
             must
             also
             be
             restored
             ;
             for
             as
             S.
             Augustine
             saith
             ,
             
               tametsi
               benigne
               dimittitur
               ,
               tamen
               non
               injuste
               repetitur
               ,
            
             although
             it
             were
             freely
             lent
             ,
             yet
             it
             may
             be
             〈◊〉
             demanded
             again
             ;
             and
             therefore
             he
             that
             restores
             not
             what
             is
             lent
             ,
             is
             unjust
             :
             God
             took
             order
             under
             the
             law
             ,
             that
             it
             should
             not
             onely
             be
             restored
             ,
             but
             also
             ,
             
               if
               any
               hurt
               befall
               it
               ,
               it
               shall
               be
               made
               good
               ,
               and
               if
               it
               perish
               ,
               another
               shall
               be
               given
            
             
             
               for
               it
            
             .
             2.
             
             For
             those
             things
             that
             are
             hired
             ,
             and
             not
             freely
             lent
             ,
             order
             is
             also
             taken
             for
             their
             restitution
             ;
             
               It
               shall
               be
               restored
               if
               it
               perish
               not
               ,
               and
               if
               the
               owner
               be
               by
               ,
               it
               shall
               not
            
             
             
               be
               made
               good
               ,
               for
               it
               is
               a
               hired
               thing
               ,
               it
               came
               for
               the
               hire
               .
            
          
           
             And
             because
             the
             unfaithfulnesse
             and
             breach
             of
             trust
             in
             men
             hath
             brought
             in
             writings
             ,
             as
             Bills
             ,
             Obligations
             ,
             Pledges
             ,
             Sureties
             ,
             &c.
             therefore
             even
             for
             them
             also
             hath
             God
             taken
             order
             in
             his
             word
             ,
             that
             every
             one
             must
             perform
             ,
             what
             he
             hath
             once
             undertaken
             .
             The
             Psalmist
             makes
             it
             a
             note
             of
             a
             good
             man
             ,
             
               not
               to
               change
               if
               he
               have
               once
               sworn
               ,
               though
            
             
             
               it
               be
               to
               his
               own
               losse
               and
               hinderance
            
             ;
             and
             for
             restoring
             the
             pledge
             ,
             both
             the
             Law
             and
             the
             Prophets
             insist
             upon
             it
             ;
             
               he
               that
               restores
               the
               pledge
               .
               &c.
               shall
               live
               ,
               he
               shall
               〈◊〉
               die
               :
            
             and
             
               e
               contra
            
             ,
             for
             the
             surety
             ,
             the
             Law
             was
             strict
             ,
             he
             must
             not
             〈◊〉
             spared
             ,
             and
             the
             world
             was
             
             
             come
             to
             that
             passe
             ,
             that
             they
             would
             
               take
               the
               garment
               of
               him
               that
               was
               surety
               ,
            
             and
             let
             the
             other
             go
             free
             ;
             therefore
             Solomon
             advises
             him
             that
             is
             surety
             ,
             not
             to
             rest
             ,
             till
             he
             hath
             
             discharged
             what
             he
             hath
             undertaken
             :
             and
             if
             he
             that
             is
             surety
             ought
             to
             be
             thus
             careful
             ,
             
             much
             more
             ought
             he
             for
             whom
             he
             is
             surety
             ,
             because
             the
             care
             and
             trouble
             brought
             upon
             the
             other
             is
             by
             him
             .
          
           
             5.
             
             Lastly
             ,
             in
             regard
             of
             the
             Commonwealth
             ,
             there
             is
             an
             unjust
             detaining
             ,
             when
             a
             man
             for
             his
             own
             private
             benefit
             ,
             keeps
             back
             any
             thing
             to
             the
             detriment
             of
             the
             publick
             ,
             in
             〈◊〉
             case
             restitution
             is
             also
             to
             be
             made
             ;
             therefore
             Solomon
             saith
             ,
             that
             
               he
               that
               withholdeth
               corn
               ,
               the
               people
               shall
               curse
               him
               ,
               &c.
               
            
             And
             thus
             much
             for
             the
             several
             branches
             of
             this
             Vertue
             of
             restitution
             .
          
           
             The
             Casuists
             ,
             who
             are
             very
             copious
             upon
             this
             subject
             ,
             and
             have
             involved
             the
             matter
             by
             many
             intricate
             and
             needles
             questions
             ,
             have
             yet
             well
             reduced
             all
             to
             certain
             heads
             ,
             comprized
             in
             a
             Distich
             ,
             
          
           
             
               Quis
               ,
               quid
               restituit
               ,
               cui
               ,
               quantum
               ,
               quomodo
               ,
               quando
               ,
            
             
               Quo
               ordine
               ,
               quove
               loco
               ,
               quae
               causa
               ,
               excuset
               iniquum
               .
            
          
           
             We
             shall
             first
             premise
             a
             few
             things
             ,
             for
             the
             better
             understanding
             of
             what
             follows
             .
             
          
           
             1.
             
             By
             restitution
             is
             meant
             ,
             an
             act
             of
             commutative
             justice
             ,
             whereby
             equal
             compensation
             is
             rendred
             ,
             or
             satisfaction
             given
             to
             him
             from
             whom
             any
             thing
             is
             unjustly
             taken
             or
             detained
             ,
             or
             who
             is
             unjustly
             damnified
             by
             another
             .
          
           
           
             2.
             
             The
             necessity
             appears
             by
             the
             〈◊〉
             of
             Scripture
             already
             mentioned
             ,
             wherein
             
             it
             is
             expressely
             〈◊〉
             ,
             as
             necessary
             to
             〈◊〉
             of
             sin
             ,
             and
             so
             to
             salvation
             ,
             necessitate
             
             〈◊〉
             ,
             though
             not
             〈◊〉
             .
          
           
             3.
             
             If
             any
             ask
             the
             〈◊〉
             why
             it
             is
             so
             little
             urged
             by
             our
             Writers
             ,
             and
             Preachers
             ,
             and
             the
             practise
             of
             it
             become
             such
             a
             stranger
             to
             us
             ,
             seeing
             't
             is
             so
             necessary
             ;
             I
             answer
             ,
             that
             among
             many
             reasons
             that
             may
             be
             rendred
             ,
             these
             two
             are
             apparent
             .
          
           
             
               1.
               
               The
               abuse
               and
               mistakes
               about
               the
               doctrine
               of
               free
               justification
               ,
               and
               about
               the
               
               difference
               between
               the
               Law
               and
               the
               Gospel
               ,
               (
               of
               which
               some
               touch
               was
               given
               before
               )
               
               for
               divers
               make
               the
               Gospel
               to
               consist
               of
               meer
               promises
               ,
               as
               if
               all
               precepts
               were
               
               legal
               ,
               and
               that
               there
               could
               be
               no
               〈◊〉
               remission
               ,
               if
               any
               thing
               be
               required
               of
               us
               ,
               though
               onely
               by
               way
               of
               qualification
               to
               make
               us
               capable
               ,
               and
               not
               by
               way
               of
               merit
               :
               which
               as
               it
               is
               directly
               contrary
               to
               the
               whole
               current
               of
               Scripture
               ,
               so
               it
               opens
               a
               gap
               to
               all
               libertinisme
               ,
               and
               makes
               the
               whole
               duty
               of
               Christian
               obedience
               ,
               and
               this
               of
               restitution
               in
               special
               ,
               meerly
               arbitrary
               in
               relation
               to
               pardon
               ,
               and
               therefore
               it
               is
               no
               wonder
               ,
               that
               where
               such
               〈◊〉
               are
               sucked
               in
               ,
               that
               the
               practise
               of
               this
               duty
               is
               neglected
               .
            
             
               2.
               
               The
               neglect
               and
               〈◊〉
               of
               peoples
               examining
               themselves
               ,
               and
               advising
               with
               their
               Pastors
               concerning
               the
               estate
               of
               their
               souls
               before
               they
               come
               to
               the
               holy
               Eucharist
               ,
               few
               take
               their
               counsel
               and
               directions
               concerning
               their
               actions
               in
               particular
               ,
               but
               content
               themselves
               to
               hear
               them
               in
               the
               pulpit
               ,
               where
               they
               speak
               onely
               in
               general
               :
               hence
               people
               go
               on
               headlong
               in
               unjust
               courses
               without
               check
               of
               Conscience
               ,
               and
               no
               restitution
               is
               made
               ,
               but
               what
               Law
               enforces
               ;
               whereas
               ,
               if
               the
               Priest
               knew
               the
               state
               of
               his
               flock
               ,
               restitution
               would
               be
               made
               ,
               without
               any
               noise
               or
               breach
               of
               charity
               ,
               or
               multiplicity
               of
               Law
               suits
               ;
               and
               hence
               it
               is
               ,
               that
               the
               Lawyer
               hath
               got
               this
               part
               of
               the
               Priests
               office
               ,
               and
               all
               matters
               of
               restitution
               are
               removed
               from
               the
               court
               of
               conscience
               ,
               
                 forum
                 conscientiae
              
               ,
               where
               the
               Priest
               as
               Gods
               Delegate
               might
               determine
               things
               of
               this
               nature
               without
               trouble
               or
               charge
               to
               any
               ,
               to
               the
               
                 forum
                 Civile
              
               ,
               the
               courts
               at
               Westminst
               .
               where
               ,
               by
               those
               Pests
               of
               the
               Common-wealth
               ,
               unconscionable
               Lawyers
               ,
               suits
               and
               quarrels
               are
               maintained
               ,
               to
               the
               shame
               of
               Christianity
               ,
               and
               the
               great
               hazzard
               of
               peoples
               souls
               .
            
          
           
             Now
             for
             the
             particulars
             above
             mentioned
             ,
             we
             shall
             resolve
             them
             briefly
             .
          
           
             1.
             
             Quis
             ,
             who
             is
             bound
             to
             restore
             ?
             The
             answer
             is
             ,
             1.
             
             He
             that
             hath
             any
             thing
             of
             
             another
             mans
             ,
             by
             Loan
             ,
             〈◊〉
             ,
             &c.
             or
             that
             hath
             unjustly
             damnified
             another
             ,
             either
             in
             the
             goods
             of
             his
             soul
             by
             scandal
             ,
             &c.
             or
             of
             his
             body
             by
             wounding
             ,
             maiming
             ,
             killing
             ,
             &c.
             
             or
             of
             his
             〈◊〉
             and
             good
             name
             ,
             by
             slander
             and
             disgrace
             ,
             or
             of
             his
             outward
             estate
             (
             which
             is
             most
             proper
             for
             this
             place
             )
             by
             theft
             ,
             rapine
             ,
             fraud
             ,
             deceit
             ,
             extortion
             ,
             or
             any
             other
             unjust
             act
             :
             2.
             
             All
             that
             partake
             with
             him
             ,
             as
             causes
             of
             damnifying
             another
             ;
             these
             are
             set
             so
             〈◊〉
             that
             Distich
             ,
             
          
           
             
               Jussio
               ,
               consilium
               ,
               〈◊〉
               ,
               palpo
               ,
               recursus
               ,
            
             
               〈◊〉
               mutus
               ,
               non
               obstans
               ,
               non
               manifestans
               .
            
          
           
             Here
             are
             nine
             sorts
             of
             persons
             included
             as
             participating
             ,
             some
             by
             words
             onely
             ,
             as
             
             the
             four
             first
             ,
             by
             whose
             command
             ,
             counsel
             ,
             consent
             ,
             or
             commendation
             ,
             another
             is
             induced
             to
             wrong
             his
             brother
             ;
             others
             by
             fact
             ,
             as
             the
             receiver
             ,
             and
             the
             helper
             ,
             and
             these
             concur
             by
             a
             positive
             〈◊〉
             ;
             others
             by
             a
             negative
             act
             ,
             as
             they
             that
             hinder
             not
             ,
             by
             word
             ,
             
             or
             by
             deed
             ,
             when
             they
             might
             and
             ought
             (
             
               ex
               officio
            
             ,
             and
             not
             onely
             
               ex
               charitate
            
             )
             to
             have
             hindred
             ,
             or
             do
             not
             manifest
             it
             after
             ,
             when
             they
             are
             bound
             
               ex
               officio
            
             so
             to
             do
             .
             All
             such
             are
             tyed
             to
             restitution
             ,
             if
             they
             be
             effectual
             causes
             of
             the
             damage
             .
             For
             the
             Rule
             of
             both
             Laws
             〈◊〉
             and
             Canon
             is
             ,
             
               Qui
               〈◊〉
               〈◊〉
               dedit
               ,
               damnum
               dedisse
               〈◊〉
               .
            
          
           
             2.
             
             Quid
             ,
             what
             must
             be
             restored
             ?
             whatsoever
             of
             right
             belongs
             to
             another
             ,
             or
             if
             
             the
             thing
             be
             lost
             or
             perished
             ,
             then
             the
             value
             ,
             together
             with
             the
             fruits
             and
             profits
             ,
             and
             
             the
             damages
             〈◊〉
             by
             unjust
             detention
             .
          
           
             3.
             
             Cui
             to
             whom
             ?
             To
             the
             party
             〈◊〉
             ,
             as
             the
             former
             places
             shew
             :
             but
             yet
             in
             
             
             some
             cases
             ,
             
               Interdum
               non
               est
               officium
               reddere
               quod
               acceperis
               ,
            
             saith
             S.
             Ambrose
             ,
             a
             man
             is
             not
             bound
             to
             restore
             what
             he
             hath
             received
             ,
             as
             when
             the
             restoring
             will
             be
             to
             the
             hurt
             of
             the
             owner
             ,
             or
             to
             the
             publick
             damage
             of
             Church
             or
             Commonwealth
             :
             thus
             a
             sword
             is
             not
             to
             be
             restored
             to
             a
             madman
             ,
             but
             to
             him
             that
             hath
             the
             keeping
             of
             him
             .
             If
             the
             owner
             be
             dead
             ,
             then
             to
             him
             ,
             to
             whom
             his
             goods
             of
             right
             ought
             to
             descend
             ,
             Numbers
             
             
             5.
             7
             ,
             8.
             
             If
             the
             owner
             be
             not
             known
             ,
             then
             to
             God
             ,
             who
             is
             Lord
             of
             all
             ;
             the
             Lord
             Paramount
             to
             whom
             it
             escheates
             ,
             and
             to
             Christ
             the
             Heir
             of
             all
             ,
             that
             is
             ,
             to
             the
             Priest
             for
             Gods
             worship
             ,
             Numb
             .
             5.
             8.
             and
             to
             the
             poor
             members
             of
             Christ.
             
          
           
           
             4.
             
             Quantum
             ,
             how
             much
             ?
             The
             whole
             damage
             ,
             if
             it
             be
             certainly
             known
             ,
             if
             it
             be
             doubtful
             ,
             then
             as
             it
             shall
             be
             valued
             by
             honest
             and
             indifferent
             men
             .
          
           
             5.
             
             Quomodo
             ,
             in
             what
             manner
             ?
             It
             may
             be
             either
             a
             by
             mans
             self
             ,
             or
             by
             another
             ,
             who
             is
             known
             to
             be
             honest
             and
             faithful
             ;
             otherwise
             ,
             if
             he
             〈◊〉
             in
             his
             trust
             ,
             this
             excuses
             not
             the
             party
             .
             2.
             
             If
             the
             damage
             be
             secret
             ,
             one
             may
             provide
             for
             his
             credit
             ,
             by
             using
             a
             〈◊〉
             to
             restore
             it
             ,
             for
             he
             is
             not
             bound
             to
             open
             restitution
             ,
             if
             he
             can
             do
             it
             otherwise
             .
             3.
             
             If
             
             the
             whole
             be
             to
             be
             restored
             ,
             it
             must
             notbe
             done
             by
             parts
             .
          
           
             6.
             
             Quando
             ,
             when
             ?
             presently
             without
             delay
             ,
             for
             otherwise
             the
             sin
             is
             continued
             and
             increased
             ,
             so
             long
             as
             restitution
             is
             deferred
             :
             the
             negative
             precept
             (
             of
             not
             keeping
             that
             which
             is
             another
             mans
             )
             included
             in
             the
             affirmative
             ,
             bindes
             
               semper
               ,
               &
               ad
               semper
               .
               Say
               not
               to
               thy
               neighbour
               come
               again
               to
               morrow
               ,
            
             saith
             Solomon
             .
             If
             it
             be
             meant
             of
             the
             
             poor
             ,
             to
             whom
             we
             owe
             onely
             
               ex
               charitate
            
             ,
             it
             follows
             
               a
               fortiori
            
             ,
             when
             any
             thing
             is
             due
             
               ex
               debito
               justitiae
            
             .
          
           
             7.
             
             
               Quo
               ordine
            
             ,
             in
             what
             order
             ?
             Where
             a
             man
             is
             able
             to
             satisfie
             all
             ,
             he
             is
             not
             tyed
             to
             any
             order
             ?
             otherwise
             he
             must
             follow
             the
             Laws
             under
             which
             he
             lives
             .
          
           
             8.
             
             
               Quo
               loco
            
             ,
             in
             what
             place
             ?
             This
             is
             not
             much
             material
             ,
             when
             any
             question
             arises
             about
             this
             ,
             the
             positive
             Laws
             determine
             it
             .
          
           
             9.
             
             
               Quae
               causae
               excusant
            
             ,
             what
             causes
             free
             a
             man
             from
             restoring
             ?
          
           
             
               1.
               
               The
               disability
               of
               the
               party
               ;
               for
               as
               God
               in
               this
               case
               accepts
               of
               a
               willing
               minde
               ,
               
               so
               oughtman
               :
               but
               this
               excuses
               onely
               ,
               so
               long
               as
               he
               is
               not
               able
               .
            
             
               2.
               
               The
               cession
               ,
               or
               giving
               up
               of
               all
               his
               estate
               to
               satisfie
               his
               Creditors
               ,
               this
               frees
               him
               
               by
               the
               Civil
               Law
               ,
               provided
               ,
               that
               if
               he
               be
               able
               afterward
               ,
               he
               satisfie
               to
               the
               full
               .
            
             
               3.
               
               The
               expresse
               or
               tacit
               consent
               of
               the
               Creditor
               ,
               provided
               that
               this
               forgiving
               be
               ,
               1.
               by
               him
               that
               hath
               lawful
               authority
               :
               2.
               that
               it
               be
               free
               and
               not
               extorted
               .
            
             
               4.
               
               When
               the
               present
               restitution
               might
               endanger
               a
               mans
               life
               ,
               or
               damnifie
               him
               more
               then
               the
               other
               should
               have
               benefit
               thereby
               :
               this
               for
               a
               time
               may
               be
               a
               just
               cause
               to
               defer
               restitution
               .
            
             
               5.
               
               Ignorance
               ,
               not
               of
               the
               Law
               of
               restitution
               ,
               for
               this
               noman
               ought
               to
               be
               ignorant
               of
               ,
               and
               if
               he
               be
               ,
               he
               ought
               not
               to
               take
               advantage
               by
               his
               own
               negligence
               ,
               but
               of
               the
               fact
               ,
               when
               a
               man
               knows
               not
               that
               he
               hath
               damnified
               another
               ,
               provided
               ,
               it
               be
               not
               grosse
               ,
               〈◊〉
               wilful
               and
               affected
               ignorance
               .
            
             
               6.
               
               If
               there
               be
               a
               compensation
               made
               to
               the
               party
               wronged
               some
               other
               way
               ,
               either
               by
               moneys
               ,
               commodities
               in
               trading
               ,
               &c.
               or
               by
               something
               equivalent
               to
               the
               damage
               ;
               this
               frees
               him
               
                 in
                 foro
                 conscientiae
              
               .
            
          
           
             The
             larger
             explication
             of
             these
             particulars
             must
             be
             had
             from
             the
             *
             Casuists
             .
          
        
         
           
             CHAP.
             VIII
             .
          
           
             
               Of
               the
               second
               general
               ,
               viz.
               unjust
               keeping
               .
               The
               right
               use
               of
               riches
               is
               ,
               1.
               in
               respect
               of
               a
               mans
               self
               :
               the
               sins
               opposite
               ,
               1.
               
               Parsimony
               ,
               2.
               prodigality
               ;
               two
               degrees
               of
               it
               ,
               1.
               to
               spend
               unreasonably
               ,
               2.
               
               Above
               ones
               means
               .
               2.
               
               Inrespect
               of
               others
               ,
               viz.
               the
               poor
               ,
               where
               we
               are
               to
               know
               two
               things
               :
               1.
               
               How
               we
               hold
               our
               riches
               ,
               or
               by
               what
               tenure
               :
               2.
               
               What
               we
               are
               to
               conceive
               of
               the
               poor
               .
               A
               threefold
               necessity
               ,
               1.
               of
               nature
               ,
               2.
               of
               our
               person
               ,
               3.
               of
               our
               estate
               and
               condition
               .
               Several
               motives
               to
               communicate
               to
               the
               poor
               .
            
          
           
             HItherto
             we
             have
             spoken
             of
             the
             right
             getting
             of
             riches
             ,
             which
             is
             ,
             when
             we
             have
             not
             encreased
             our
             estate
             ,
             either
             by
             detaining
             from
             others
             ,
             that
             which
             is
             none
             of
             ours
             ,
             or
             by
             taking
             away
             from
             others
             ,
             that
             which
             they
             have
             right
             to
             ,
             but
             want
             power
             to
             retain
             ,
             or
             by
             that
             which
             they
             call
             
               generatio
               pecuniae
            
             ,
             the
             encrease
             of
             money
             ,
             by
             usury
             ;
             when
             our
             gettings
             are
             by
             none
             of
             these
             wayes
             ,
             then
             are
             we
             just
             Lords
             and
             owners
             of
             what
             we
             have
             .
             It
             is
             well
             said
             ,
             
               〈◊〉
               justitia
               est
               condus
               ,
               ibi
               Christus
               est
               Dominus
               ,
            
             where
             justice
             is
             the
             layerup
             ,
             there
             Christ
             is
             Lord
             of
             those
             goods
             ,
             and
             of
             such
             we
             have
             a
             good
             tenure
             ,
             but
             the
             devil
             is
             the
             Lord
             of
             what
             is
             got
             otherwise
             ;
             S.
             Augustine
             
             upon
             the
             parable
             of
             the
             seed
             saith
             ,
             that
             worldly
             gains
             are
             thorns
             ,
             and
             a
             thorn
             
               non
               〈◊〉
               sine
               laesione
            
             ,
             is
             not
             gathered
             without
             danger
             of
             〈◊〉
             ,
             it
             may
             run
             into
             ones
             
             hands
             ,
             and
             hereupon
             comes
             that
             proverb
             ,
             
               Omnis
               dives
               iniquus
               ,
               aut
               haeres
               iniqui
               ,
            
             every
             rich
             man
             is
             either
             an
             unjust
             man
             ,
             or
             the
             heir
             of
             an
             unjust
             man.
             
          
           
             But
             now
             ,
             when
             a
             mans
             estate
             is
             justly
             got
             ,
             then
             in
             the
             next
             place
             ,
             he
             is
             to
             take
             care
             
             about
             the
             use
             of
             it
             ,
             which
             is
             the
             second
             thing
             to
             be
             considered
             .
          
           
             This
             use
             respects
             ,
             either
             a
             mans
             self
             ,
             or
             others
             .
             Of
             the
             first
             the
             Wise
             man
             speaks
             ,
             
             when
             he
             saith
             ,
             
               that
               all
               the
               labour
               of
               a
               man
               is
               for
               his
               mouth
               ,
            
             (
             that
             is
             ,
             for
             his
             own
             necessities
             :
             )
             Of
             the
             second
             the
             Apostle
             ,
             when
             he
             exhorts
             the
             Corinthians
             
               to
               be
               rich
               in
               liberality
            
             ,
             by
             considering
             the
             necessities
             of
             others
             .
             He
             offends
             against
             the
             first
             ,
             who
             
               when
               God
               hath
               given
               him
               riches
               ,
               wealth
               ,
               and
               honour
               ,
               so
               that
               he
               wants
               nothing
               for
               his
               soul
            
             
             
               of
               all
               that
               he
               desireth
               ,
               yet
               God
               gives
               him
               not
               the
               power
               to
               rule
               thereof
               ,
               but
               a
               stranger
               eateth
               it
               :
               this
               is
               vanity
               and
               an
               evil
               disease
               .
            
             And
             he
             offends
             against
             the
             second
             ,
             who
             looks
             onely
             at
             himself
             ,
             and
             wants
             bowels
             of
             compassion
             to
             wards
             others
             .
          
           
             These
             two
             uses
             are
             both
             comprehended
             by
             Solomon
             in
             two
             verses
             ,
             
               Drink
               waters
               of
            
             
             
               thy
               own
               cistern
            
             there
             is
             our
             own
             use
             ;
             and
             then
             what
             follows
             ,
             
               let
               thy
               fountains
               be
               dispersed
               abroad
               ,
               and
               rivers
               of
               waters
               in
               the
               street
               ,
            
             here
             is
             the
             use
             of
             others
             .
             The
             Apostle
             speaks
             of
             a
             double
             sowing
             ,
             answerable
             to
             this
             two
             fold
             use
             of
             riches
             ,
             a
             
               sowing
               to
               the
            
             
             flesh
             ,
             and
             a
             
               sowing
               to
               the
               spirit
            
             ,
             whether
             it
             be
             
               propter
               piosusus
               ecclesiasticos
            
             ,
             for
             pious
             uses
             that
             concern
             the
             Church
             ,
             and
             the
             Ministery
             ,
             or
             
               propter
               usus
               civiles
            
             ,
             for
             pious
             uses
             which
             concern
             the
             Common-wealth
             ,
             as
             the
             relief
             of
             the
             poor
             ,
             &c.
             
             Both
             uses
             may
             be
             best
             and
             plainlyest
             seen
             in
             Christs
             practise
             ,
             who
             when
             he
             bade
             
               Judas
               dispatch
            
             ,
             the
             
             rest
             thought
             ,
             that
             because
             he
             bore
             the
             bag
             ,
             that
             Christs
             meaning
             was
             ,
             either
             that
             he
             should
             he
             buy
             such
             things
             as
             were
             needful
             ,
             that
             is
             ,
             for
             their
             own
             use
             ;
             or
             else
             that
             he
             should
             give
             something
             to
             the
             poor
             ,
             which
             is
             the
             second
             use
             ,
             so
             that
             by
             the
             words
             of
             the
             Disciples
             it
             appears
             ,
             that
             those
             were
             the
             two
             uses
             of
             our
             Saviours
             purse
             ;
             first
             ,
             to
             provide
             things
             needful
             for
             themselves
             ,
             and
             secondly
             to
             contribute
             to
             the
             necessities
             others
             ,
             of
             these
             two
             uses
             we
             are
             now
             to
             speak
             severally
             .
          
           
             For
             the
             first
             use
             which
             concerns
             our selves
             ,
             we
             must
             know
             ,
             that
             here
             is
             a
             double
             
             extream
             to
             be
             avoided
             .
          
           
             
               1.
               
               Niggardlinesse
               ,
               or
               parsimony
               .
            
             
               2.
               
               Profusenesse
               ,
               or
               prodigality
               .
               
            
          
           
             1.
             
             For
             the
             first
             of
             these
             .
             As
             a
             man
             may
             kill
             himself
             ,
             and
             thereby
             become
             
               felo
               de
               se
            
             ,
             and
             
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             uncleannesse
             may
             be
             committed
             with
             a
             mans
             self
             ;
             so
             there
             may
             be
             furtum
             
             
               in
               se
            
             ,
             theft
             against
             a
             mans
             self
             ;
             for
             as
             the
             Preacher
             saith
             ,
             
               there
               is
               one
               alone
               ,
               &c.
               for
               whom
               do
               I
               labour
               ,
               and
               bereave
               or
               defraud
               my self
               of
               good
               ,
               quare
               defraudo
               animam
               meam
               ?
            
             〈◊〉
             is
             a
             fraud
             and
             theft
             committed
             against
             a
             mans
             self
             .
          
           
             
               S.
               James
            
             tells
             such
             men
             their
             doom
             .
             
               Their
               rust
               shall
               be
               a
               witnesse
               against
               them
               ,
               and
               shall
               eat
               their
               flesh
               ,
               as
               it
               were
               fire
               :
            
             upon
             which
             place
             
               S.
               Ambrose
            
             saith
             ,
             
               Esurentium
               est
            
             
             
               cibus
               &c.
               it
               is
               the
               bread
               of
               the
               hungry
               that
               grows
               mouldy
               by
               thee
               ,
               and
               the
               drink
               of
               the
               thirsty
               that
               sowres
               by
               thee
            
             ;
             so
             that
             he
             is
             guilty
             of
             a
             double
             theft
             ,
             against
             himself
             ,
             and
             against
             the
             poor
             .
             Of
             this
             man
             ,
             by
             the
             consent
             of
             Interpreters
             ,
             〈◊〉
             the
             Prophet
             Hosea
             ,
             when
             he
             saith
             ,
             
               that
               he
               soweth
               to
               the
               winde
               ,
               and
               reaps
               the
               whirlwinde
               ,
            
             
             
               the
               stranger
               shall
               reap
               the
               fruit
               of
               his
               labours
               .
            
          
           
             The
             common
             plague
             of
             this
             sin
             ,
             as
             the
             Heathen
             man
             observed
             ,
             is
             ,
             that
             
               Quod
               profunda
               hausit
               avaritia
            
             ,
             when
             the
             prosound
             avarice
             of
             one
             ,
             hath
             gathered
             much
             together
             ,
             there
             shall
             come
             another
             ,
             
               qui
               luxu
               pejore
               retundet
            
             ,
             whose
             profuse
             vanity
             shall
             scatter
             it
             .
             And
             the
             hand
             of
             the
             Lord
             is
             often
             upon
             such
             men
             ,
             by
             disappointing
             them
             of
             their
             ends
             ;
             for
             wherea
             ,
             their
             sparing
             is
             ,
             either
             1.
             that
             they
             may
             enjoy
             their
             riches
             in
             their
             latter
             dayes
             ,
             when
             they
             are
             old
             ,
             as
             the
             rich
             fool
             in
             the
             Gospel
             ,
             who
             said
             ,
             
               Soul
               ,
               take
               thine
               ease
               ,
               eat
               drink
               ,
               and
               be
               merry
               ,
               thou
               hast
               much
               goods
               laid
               up
               for
            
             
             
               many
               years
               ,
               &c.
            
             
             God
             disappoints
             them
             ,
             (
             as
             it
             is
             in
             the
             next
             verse
             ,
             
               this
               night
               they
               shall
               take
               away
               thy
               soul
               ,
               and
               then
               whose
               shall
               all
               these
               things
               be
               ,
               &c.
            
             or
             2.
             that
             they
             may
             be
             kept
             therewith
             in
             the
             day
             of
             sicknesse
             :
             here
             likewise
             they
             fail
             of
             their
             ends
             ,
             when
             they
             are
             
               in
               sponda
               languoris
            
             ,
             upon
             their
             sick
             bed
             ,
             they
             can
             have
             no
             comfort
             in
             their
             
             riches
             ,
             their
             wealth
             cannot
             ease
             them
             of
             their
             pain
             ,
             they
             grow
             worse
             and
             worse
             ,
             and
             ofttimes
             though
             they
             spend
             all
             their
             money
             upon
             the
             Physitians
             ,
             as
             the
             woman
             that
             had
             the
             issue
             of
             blood
             ,
             yet
             they
             are
             never
             the
             better
             ,
             (
             as
             the
             Rabbins
             use
             to
             say
             )
             they
             shall
             not
             shift
             from
             the
             sick
             mans
             pallet
             ,
             to
             the
             bed
             of
             health
             :
             or
             3.
             that
             they
             may
             leave
             great
             estates
             to
             their
             children
             :
             in
             this
             also
             God
             often
             crosses
             them
             ,
             
             so
             that
             as
             Elihu
             speakes
             ,
             
               Their
               Children
               shall
               seek
               to
               please
               the
               Poore
               :
            
             they
             
             shall
             be
             〈◊〉
             ,
             as
             we
             see
             by
             common
             experience
             ,
             that
             a
             prodigal
             son
             is
             usually
             the
             heir
             to
             a
             niggardly
             father
             .
          
           
             2.
             
             The
             other
             extream
             ,
             is
             profusenesse
             or
             prodigality
             .
             He
             that
             rightly
             uses
             his
             riches
             ,
             
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               steward
            
             ,
             and
             his
             work
             a
             dispensation
             ,
             but
             he
             that
             runs
             into
             this
             extream
             is
             a
             prodigal
             ,
             and
             his
             work
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             wasting
             ,
             he
             flings
             his
             money
             from
             him
             ,
             as
             if
             he
             cared
             not
             for
             it
             ,
             or
             were
             angry
             with
             it
             ;
             as
             Seneca
             saith
             ,
             
               Ita
               se
               gerit
               ,
               ac
               si
               iratus
               esset
               pecuniae
               ,
               he
               behaves
               himself
               ,
               as
               if
               he
               were
               fallen
               out
               with
               his
               money
               .
            
          
           
             As
             the
             inordinate
             desire
             of
             riches
             ,
             began
             from
             that
             other
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             lust
             mentioned
             in
             the
             foregoing
             Commandment
             ,
             so
             lightly
             it
             ends
             in
             the
             same
             ,
             when
             men
             spend
             what
             is
             unjustly
             got
             ,
             in
             lusts
             and
             pleasures
             ,
             vain
             and
             sinful
             ,
             and
             sometimes
             monstrous
             and
             unnatural
             .
             And
             herein
             the
             prodigal
             ,
             as
             well
             as
             the
             covetous
             ,
             is
             
               fur
               sui
               ,
               a
               thief
               of
               his
               own
            
             ;
             for
             being
             profuse
             and
             prodigal
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               where
               he
               needs
               not
            
             ,
             he
             steals
             from
             himself
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               what
               he
               may
               need
            
             ,
             he
             wastes
             and
             consumes
             himself
             in
             superfluities
             ,
             so
             that
             at
             last
             he
             wants
             such
             things
             as
             are
             necessary
             .
          
           
             The
             Philosopher
             observed
             ,
             that
             they
             which
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               quick
               and
               eager
               in
               such
               things
               as
               concern
               themselves
               ,
            
             and
             the
             satisfying
             their
             own
             lusts
             and
             pleasures
             ,
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               dull
               and
               heavy
            
             in
             any
             thing
             that
             is
             good
             ;
             when
             any
             charitable
             or
             good
             work
             is
             offered
             to
             them
             ,
             as
             the
             redeeming
             a
             captive
             ,
             &c.
             they
             are
             very
             sparing
             and
             backward
             ,
             though
             profuse
             and
             prodigal
             in
             other
             matters
             ,
             as
             in
             a
             riotous
             supper
             .
          
           
             But
             as
             we
             must
             remember
             ,
             that
             as
             justice
             ,
             justice
             must
             be
             our
             
               condus
               ,
               our
               layer
               up
            
             ,
             so
             we
             must
             have
             a
             
               promus
               ,
               a
               layer
               out
            
             too
             ,
             and
             who
             that
             is
             ,
             the
             Heathen
             man
             tells
             us
             in
             that
             speech
             of
             his
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Temperance
               be
               thou
               my
               steward
            
             .
             And
             that
             to
             avoid
             this
             extream
             of
             prodigality
             ,
             we
             must
             avoid
             that
             which
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               whetstone
               of
               ryot
            
             ,
             which
             is
             nothing
             else
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               vain
               glory
            
             ,
             which
             if
             one
             can
             take
             away
             ,
             he
             may
             know
             the
             Compasse
             of
             his
             own
             〈◊〉
             ,
             and
             so
             shall
             never
             fall
             into
             this
             sin
             .
          
           
             And
             although
             it
             be
             true
             which
             some
             may
             say
             ,
             that
             how
             much
             soever
             they
             spend
             ,
             yet
             they
             have
             enough
             ,
             they
             are
             able
             to
             do
             it
             ,
             though
             they
             do
             with
             the
             rich
             man
             in
             the
             Gospel
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               fare
               deliciously
               every
               day
            
             ,
             yet
             their
             abundance
             will
             not
             
             excuse
             them
             from
             riot
             ,
             seeing
             they
             are
             but
             stewards
             ,
             and
             must
             give
             accompt
             to
             God
             of
             what
             they
             have
             ,
             and
             how
             they
             use
             it
             .
             The
             Heathen
             man
             could
             say
             of
             those
             that
             spend
             profusely
             ,
             because
             they
             have
             enough
             ,
             that
             this
             is
             no
             reason
             ,
             for
             (
             saith
             he
             )
             if
             you
             should
             allow
             your
             Cook
             a
             bushel
             of
             salt
             ,
             for
             the
             use
             of
             your
             house
             ,
             and
             he
             by
             putting
             too
             much
             into
             the
             pot
             ,
             should
             make
             the
             Pottage
             too
             salt
             ,
             if
             he
             should
             answer
             and
             say
             ,
             he
             did
             it
             because
             he
             had
             enough
             ,
             you
             would
             not
             be
             satisfied
             with
             such
             a
             foolish
             answer
             .
             No
             more
             will
             God
             ,
             who
             hath
             given
             abundance
             to
             some
             men
             ,
             be
             satisfied
             with
             their
             answer
             ,
             that
             they
             spend
             riotously
             ,
             and
             say
             they
             may
             do
             it
             ,
             because
             they
             have
             enough
             .
          
           
             And
             if
             this
             be
             a
             sinne
             ,
             in
             those
             that
             abound
             and
             have
             〈◊〉
             ,
             much
             more
             grievous
             is
             the
             sin
             of
             them
             that
             spend
             above
             their
             ability
             ,
             whereby
             they
             spend
             that
             which
             is
             another
             mans
             ,
             and
             run
             themselves
             into
             debt
             ,
             to
             the
             ruine
             of
             themselves
             ,
             and
             those
             that
             depend
             upon
             them
             .
          
           
             Now
             of
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             prodigality
             and
             excesse
             there
             are
             two
             degrees
             .
          
           
             
               1.
               
               When
               they
               spend
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               unseasonably
               ,
               upon
               no
               just
               occasion
               ,
               dayly
               ,
               or
               oftener
               then
               needs
               ,
               as
               the
               rich
               Glutton
               ,
               
                 who
                 fared
                 deliciously
                 every
                 day
              
               .
            
             
               2.
               
               When
               they
               spend
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               above
               their
               strength
               ,
               which
               is
               ,
               either
               above
               their
               means
               and
               faculties
               ,
               further
               then
               their
               estate
               will
               beare
               ,
               or
               else
               above
               their
               condition
               ,
               (
               though
               their
               estate
               will
               beare
               it
               )
               of
               the
               former
               we
               have
               an
               instance
               in
               him
               that
               began
               to
               build
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               tower
               ,
               which
               he
               was
               not
               able
               to
               finish
               ,
               of
               the
               other
               
               in
               Nabal
               ,
               who
               though
               he
               were
               rich
               ,
               yet
               it
               was
               above
               his
               condition
               to
               
               make
               a
               feast
               like
               a
               king
               ,
               it
               is
               not
               lawful
               though
               a
               man
               be
               able
               ,
               to
               live
               above
               his
               rank
               and
               condition
               ,
               much
               lesse
               if
               his
               purse
               will
               not
               reach
               .
               Therefore
               David
               
               prayed
               that
               his
               enemies
               table
               may
               become
               a
               〈◊〉
               to
               them
               ,
               because
               by
               excesse
               it
               becomes
               a
               snare
               both
               to
               the
               soul
               and
               body
               ,
               to
               the
               soul
               which
               will
               hereby
               ,
               
                 despumare
                 in
                 libidinem
              
               ,
               wax
               wanton
               ,
               and
               to
               the
               body
               by
               bringing
               diseases
               upon
               it
               for
               as
               〈◊〉
               saith
               ,
               such
               
                 shall
                 〈◊〉
                 at
                 the
                 last
                 ,
                 when
                 the
                 flesh
                 ,
                 and
                 their
                 body
                 is
                 consumed
                 ,
              
               
               and
               not
               onely
               to
               soul
               and
               body
               ,
               but
               to
               the
               estate
               also
               which
               is
               hereby
               wasted
               and
               consumed
               .
               Thus
               that
               speech
               of
               Zophar
               is
               made
               good
               ,
               though
               (
               wealth
               ,
               unjustly
               got
               )
               be
               
               
                 weet
                 in
                 the
                 mouth
              
               ,
               and
               the
               covetous
               
                 hide
                 it
                 under
                 his
                 tongue
              
               :
               though
               it
               bee
               
               sweet
               in
               the
               getting
               ,
               (
               and
               we
               may
               adde
               ,
               in
               the
               spending
               too
               )
               yet
               it
               shall
               be
               bitter
               at
               the
               last
               ;
               
                 Though
                 he
                 swallow
                 down
                 riches
                 ,
                 yet
                 he
                 shall
                 vomit
                 them
                 up
                 again
                 ,
                 God
                 shall
                 cast
                 them
                 out
                 of
                 his
                 belly
                 ,
                 &c.
                 
              
               And
               thus
               much
               for
               the
               first
               use
               of
               riches
               ,
               which
               concerns
               our selves
               .
            
          
           
             2.
             
             Come
             we
             now
             to
             the
             second
             use
             of
             our
             outward
             estate
             ,
             viz.
             That
             which
             
             concerns
             others
             .
             As
             we
             must
             provide
             for
             our selves
             ,
             so
             we
             must
             give
             to
             the
             poor
             :
             we
             must
             sow
             to
             the
             spirit
             ,
             and
             not
             spend
             all
             upon
             the
             flesh
             :
             and
             as
             we
             must
             
               drink
               out
               of
               our
               own
               Well
               ,
            
             so
             we
             must
             let
             
               our
               Fountain
               run
               abroad
            
             .
             Now
             a
             dayes
             men
             
               sow
               onely
               to
               the
               flesh
            
             ;
             though
             as
             we
             shewed
             before
             ,
             this
             ground
             brings
             forth
             nothing
             but
             rottennesse
             and
             corruption
             ;
             
               meat
               is
               for
               the
               belly
               ,
               and
               the
               belly
               for
               meat
               ,
               but
               God
               will
               destroy
               both
               the
               belly
               and
               it
               .
            
             But
             we
             must
             sow
             to
             the
             spirit
             ,
             if
             we
             
             would
             reap
             eternal
             happinesse
             .
             Our
             Saviours
             saying
             was
             ,
             
               Beatuis
               est
               dare
               quam
               accipere
            
             ,
             it
             is
             a
             more
             blessed
             thing
             to
             give
             then
             to
             receive
             ;
             and
             this
             it
             seems
             was
             his
             common
             saying
             .
             Those
             that
             are
             in
             want
             count
             it
             a
             blessed
             thing
             to
             receive
             ,
             but
             he
             tells
             us
             ,
             it
             is
             a
             more
             blessed
             thing
             to
             give
             ;
             and
             the
             Apostle
             makes
             men
             rich
             by
             giving
             ,
             Being
             
             
               enriched
               in
               every
               thing
               to
               all
               bountifulnesse
               .
            
          
           
             To
             stir
             us
             up
             the
             better
             to
             this
             duty
             ,
             it
             is
             expedient
             for
             us
             to
             know
             :
          
           
             
               1.
               
               How
               we
               hold
               our
               riches
               ,
               or
               how
               we
               come
               by
               them
               .
            
             
               2.
               
               What
               we
               are
               to
               think
               of
               the
               poor
               .
               
            
          
           
             1.
             
             For
             the
             first
             ,
             we
             may
             see
             in
             Deuteronomy
             26.
             that
             men
             may
             know
             that
             all
             they
             
             have
             is
             from
             Gods
             gift
             ,
             God
             took
             order
             that
             they
             must
             acknowledge
             it
             by
             performing
             an
             homage
             to
             him
             .
             1.
             
             The
             man
             must
             bring
             his
             basket
             with
             his
             
             first
             fruits
             ,
             to
             the
             place
             where
             God
             should
             place
             his
             name
             ,
             and
             the
             Priest
             must
             take
             it
             and
             set
             it
             before
             the
             Altar
             ,
             and
             then
             he
             that
             brought
             it
             must
             say
             ,
             
               A
               Syrian
               ready
               to
               perish
               was
               my
               father
               ,
               &c.
               
            
             He
             must
             acknowledge
             that
             God
             brought
             him
             out
             of
             Egypt
             into
             that
             fruitful
             land
             ,
             and
             that
             there
             was
             nothing
             in
             him
             or
             his
             progenitors
             ,
             why
             God
             should
             deal
             so
             bountifully
             with
             him
             or
             them
             ,
             and
             that
             in
             acknowledgement
             that
             he
             holds
             all
             he
             hath
             of
             God
             as
             Lord
             Paramount
             ,
             he
             brings
             his
             first
             tenths
             as
             a
             token
             of
             his
             homage
             .
          
           
             2.
             
             Having
             brought
             his
             basket
             before
             the
             Lords
             he
             must
             say
             ,
             
               Sustuli
               quod
               sanctum
            
             
             
               est
               de
               facultatibus
            
             ,
             vers
             13.
             
             
               I
               have
               taken
               out
               that
               which
               is
               hallowed
            
             (
             viz.
             the
             fruits
             and
             first-fruits
             ,
             &c.
             )
             out
             of
             my
             substance
             ,
             I
             have
             not
             spent
             it
             upon
             my self
             ,
             but
             have
             taken
             it
             out
             ,
             and
             given
             it
             ,
             
               ad
               usus
               Ecclesiasticos
            
             ,
             for
             the
             Levite
             ;
             and
             
               ad
               usus
               civiles
               ,
               For
               the
               stranger
               ,
               the
               fatherlesse
               ,
               and
               poor
               ,
            
             and
             that
             not
             as
             an
             arbitrary
             thing
             done
             of
             his
             own
             accord
             ,
             but
             by
             necessity
             of
             duty
             ,
             for
             he
             must
             say
             ,
             he
             did
             it
             
               according
               to
               Gods
               commandement
            
             .
             So
             that
             we
             see
             here
             ,
             every
             man
             must
             confesse
             ,
             1.
             that
             all
             he
             hath
             is
             held
             of
             God
             ,
             
               ex
               libera
               elemosyna
            
             ,
             as
             free
             alms
             from
             his
             hands
             .
             2.
             
             That
             there
             is
             a
             rent
             ,
             a
             duty
             to
             be
             paid
             ,
             which
             is
             a
             tenth
             at
             least
             ,
             for
             holy
             uses
             ,
             for
             the
             priest
             and
             Levite
             ,
             and
             the
             service
             of
             the
             Altar
             ,
             and
             after
             that
             a
             second
             tenth
             for
             the
             poor
             ,
             and
             3.
             that
             both
             are
             due
             by
             God
             command
             .
          
           
             2.
             
             For
             the
             second
             point
             ,
             what
             we
             are
             to
             conceive
             of
             the
             poor
             ,
             the
             Psalmist
             saith
             ,
             
             that
             the
             
               man
               is
               blessed
               that
               judgeth
               wisely
               of
               the
               poor
               ,
            
             men
             are
             apt
             to
             erre
             in
             their
             judgement
             of
             them
             ,
             for
             the
             common
             conceit
             of
             them
             is
             ,
             as
             of
             persons
             
             that
             concern
             us
             not
             .
             To
             rectifie
             our
             judgement
             ,
             we
             must
             judge
             of
             them
             ,
             as
             God
             judgeth
             ,
             whose
             judgement
             we
             are
             sure
             can
             never
             be
             reversed
             .
             How
             is
             that
             ?
             As
             himself
             tels
             us
             in
             Deuteronomy
             ,
             he
             hath
             taken
             this
             order
             ,
             that
             
               there
               shall
               ever
               be
               some
            
             
             
               poor
               in
               the
               land
            
             ;
             and
             there
             
               I
               command
               thee
            
             (
             saith
             God
             )
             (
             it
             is
             not
             counsel
             or
             advice
             )
             
               that
               thou
               open
               thy
               hand
               to
               thy
               brother
               ,
               and
               to
               thy
               poor
               ,
               and
               to
               thy
               needy
               in
               the
               land
               :
            
             so
             that
             the
             poor
             are
             appropriated
             to
             us
             ,
             they
             are
             made
             nostri
             ,
             ours
             :
             we
             cannot
             shake
             off
             this
             affixum
             ,
             this
             hanger
             on
             ,
             which
             God
             hath
             fastned
             upon
             us
             :
             and
             consequently
             he
             hath
             given
             strict
             precepts
             for
             their
             relief
             ,
             1.
             
             Negative
             ,
             
               Non
               obsirmabis
               cor
            
             ,
             
             
               thou
               shalt
               not
               harden
               thy
               heart
               against
               them
               ,
            
             and
             
               nec
               claudes
               manus
               ,
               nor
               shalt
               thou
               shut
               thine
               hand
               :
            
             we
             must
             neither
             be
             hard
             hearted
             ,
             nor
             close
             fisted
             towards
             them
             ,
             
             nay
             ,
             there
             must
             not
             be
             an
             
               evil
               thought
               in
               our
               heart
            
             against
             them
             ,
             
               〈◊〉
               they
               cry
               unto
               the
               Lord
               against
               us
               ,
               and
               it
               be
               sin
               to
               us
               ,
            
             the
             wages
             whereof
             is
             death
             ,
             as
             the
             
             Apostle
             speaks
             .
             2.
             
             Affirmative
             ,
             
               Thou
               shalt
               open
               thy
               hand
               wide
               unto
               him
               ,
               and
               shalt
               surely
               lend
               him
               sufficient
               for
               his
               need
               in
               that
               he
               wanteth
               .
            
             There
             is
             a
             double
             estate
             of
             the
             poor
             ,
             some
             are
             so
             ,
             that
             if
             any
             thing
             be
             lent
             ,
             they
             can
             imploy
             it
             so
             that
             they
             
             can
             live
             thereby
             and
             pay
             it
             again
             .
             Others
             are
             so
             impotent
             ,
             that
             lending
             will
             not
             help
             them
             ;
             therefore
             God
             takes
             order
             for
             both
             ,
             we
             must
             lend
             to
             the
             first
             ,
             and
             give
             freely
             to
             the
             other
             .
             Our
             Saviour
             joyneth
             both
             together
             ,
             
               Give
               to
               him
               that
               asketh
            
             ,
             
             
               and
               from
               him
               that
               would
               borrow
               turn
               thou
               not
               away
               .
            
          
           
             Again
             ,
             s.
             Augustines
             counsel
             is
             ,
             if
             we
             would
             have
             the
             word
             to
             fructifie
             in
             us
             ,
             not
             to
             let
             thorns
             grow
             among
             the
             seed
             ,
             but
             to
             〈◊〉
             the
             seed
             with
             a
             hedge
             of
             thorns
             ,
             which
             is
             the
             proper
             use
             of
             them
             ,
             and
             this
             is
             ,
             when
             our
             riches
             are
             bestowed
             in
             works
             of
             mercy
             ,
             or
             else
             we
             must
             
               inserere
               verbum
               spinis
            
             ,
             〈◊〉
             upon
             these
             thorns
             ,
             by
             relieving
             our
             poor
             brother
             .
             Here
             is
             a
             science
             to
             be
             〈◊〉
             ,
             we
             must
             open
             our
             hand
             and
             lend
             him
             ,
             or
             if
             that
             will
             not
             serve
             ,
             we
             must
             give
             him
             .
             Thus
             we
             must
             graft
             ,
             and
             then
             we
             may
             look
             for
             fruit
             in
             abundance
             .
          
           
             Christ
             tells
             us
             ,
             that
             God
             hath
             given
             us
             our
             talents
             to
             this
             purpose
             .
             Negotiamini
             
             
               dum
               venio
            
             ,
             Occupy
             or
             trade
             therewith
             till
             I
             come
             ;
             we
             must
             imploy
             them
             for
             his
             advantage
             .
             Now
             this
             occupying
             is
             ,
             as
             himself
             saith
             in
             another
             place
             ,
             by
             improving
             our
             talent
             ,
             and
             laying
             of
             it
             out
             for
             the
             use
             
               of
               the
               hungry
               ,
               the
            
             
             
               naked
               ,
               and
               the
               sick
            
             ,
             if
             wee
             expect
             the
             blessed
             reward
             from
             him
             :
             this
             is
             the
             best
             way
             of
             increase
             ,
             and
             the
             surest
             way
             to
             binde
             him
             to
             reward
             us
             :
             For
             hee
             hath
             to
             this
             purpose
             made
             a
             new
             promise
             in
             the
             Gospel
             ,
             
               that
               what
               shall
               be
               done
               to
               the
               least
               of
               these
               his
               brethren
               ,
               he
               will
               account
               it
               as
               done
               to
               himself
               .
            
             As
             for
             those
             that
             the
             Wiseman
             speaks
             of
             ,
             which
             have
             
               viscera
               crudelia
            
             ,
             cruel
             bowels
             (
             
               the
               mercies
            
             
             
               of
               the
               wicked
               are
               cruel
            
             ,
             )
             or
             as
             the
             Apostle
             speaks
             ,
             
               〈◊〉
               viscera
            
             ,
             no
             bowels
             .
             or
             
             as
             saint
             John
             speaks
             ,
             
               Viscera
               clausa
            
             ,
             close
             bowels
             shut
             up
             ,
             so
             that
             no
             fruit
             of
             
             mercy
             comes
             from
             them
             ;
             the
             love
             of
             God
             abides
             not
             in
             them
             ,
             〈◊〉
             can
             they
             expect
             any
             part
             of
             this
             reward
             .
          
           
             Under
             the
             Law
             God
             took
             special
             order
             to
             meet
             with
             this
             sin
             ;
             six
             years
             they
             
             were
             to
             plough
             and
             sow
             the
             land
             ,
             and
             what
             should
             come
             of
             it
             ,
             they
             were
             to
             gather
             in
             〈◊〉
             themselves
             (
             the
             tenths
             both
             for
             the
             Priest
             and
             poor
             still
             deducted
             )
             but
             in
             the
             seventh
             year
             ,
             
               they
               must
               let
               it
               lye
               ,
               that
               the
               poor
               of
               the
               people
               may
               eat
            
             ;
             and
             so
             they
             were
             to
             do
             for
             the
             Vineyards
             and
             Olives
             .
             And
             when
             they
             did
             reap
             their
             
             fields
             ,
             they
             were
             not
             wholly
             to
             reap
             the
             corners
             of
             their
             fields
             ,
             nor
             to
             gather
             the
             gleanings
             of
             the
             harvest
             ,
             &c.
             
               but
               must
               leave
               them
               for
               the
               poor
               and
               stranger
               .
            
             And
             by
             an
             
             argument
             
               a
               comparatis
            
             we
             may
             gather
             ,
             that
             if
             when
             a
             man
             saw
             his
             brothers
             Asse
             go
             astray
             ,
             or
             any
             harm
             befall
             him
             ,
             he
             must
             not
             passe
             by
             ,
             but
             help
             him
             ,
             much
             more
             must
             he
             help
             his
             brother
             ,
             if
             any
             weaknesse
             befal
             him
             .
          
           
             Nor
             because
             our
             own
             necessities
             must
             be
             regarded
             in
             the
             first
             place
             ,
             for
             our
             direction
             
             in
             this
             case
             ,
             we
             must
             know
             ,
             that
             Divines
             speak
             of
             a
             threefold
             necessity
             ,
             which
             some
             reduce
             to
             two
             ,
             including
             the
             third
             under
             the
             first
             .
             
          
           
             
               1.
               
               
                 Necessitas
                 naturae
              
               ,
               the
               necessity
               of
               nature
               ;
               thus
               every
               man
               is
               to
               provide
               for
               
               himself
               food
               ,
               apparel
               ,
               house
               room
               ,
               and
               such
               necessaries
               to
               sustain
               nature
               .
            
             
               2.
               
               
                 Necessitas
                 personae
              
               ,
               personal
               necessity
               ,
               which
               extends
               not
               onely
               to
               our selves
               ,
               but
               
                 to
                 those
                 also
                 of
                 our
                 houshold
                 ,
              
               for
               which
               if
               a
               man
               provide
               not
               ,
               the
               Apostle
               saith
               ,
               
               
               
                 he
                 is
                 worse
                 then
                 an
                 Infidel
                 .
              
               
            
             
               3.
               
               The
               third
               is
               
                 necessitas
                 status
                 &
                 conditionis
              
               .
               When
               besides
               the
               former
               ,
               we
               would
               have
               wherewithal
               to
               live
               according
               to
               our
               state
               and
               condition
               ,
               and
               this
               consists
               not
               
                 in
                 indivisibili
              
               ,
               in
               an
               indivisible
               point
               ,
               but
               admits
               a
               great
               latitude
               according
               to
               the
               several
               ranks
               ,
               callings
               ,
               and
               conditions
               of
               men
               .
               Thus
               if
               a
               man
               have
               300
               l.
               he
               hath
               as
               much
               as
               will
               serve
               him
               in
               his
               condition
               ,
               and
               yet
               if
               another
               hath
               3000
               l.
               he
               hath
               no
               more
               then
               will
               serve
               him
               in
               another
               condition
               .
            
          
           
             Now
             when
             a
             man
             hath
             what
             is
             necessary
             in
             the
             two
             〈◊〉
             respects
             ,
             then
             he
             must
             prefer
             the
             necessities
             of
             the
             poor
             ,
             before
             his
             own
             in
             the
             third
             respect
             ;
             for
             then
             that
             precept
             of
             Christ
             takes
             place
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               give
               almes
               as
               much
               as
               yeu
               are
               able
               .
            
             *
             That
             is
             ,
             when
             the
             two
             first
             necessities
             are
             served
             :
             for
             if
             there
             be
             necessity
             either
             of
             our
             nature
             or
             person
             ,
             we
             are
             not
             then
             bound
             to
             give
             ,
             but
             of
             the
             surplusage
             ,
             which
             we
             have
             over
             and
             above
             ,
             unlesse
             it
             be
             in
             case
             of
             extream
             necessity
             of
             our
             brother
             ,
             or
             of
             the
             publick
             necessities
             of
             the
             Church
             ,
             (
             our
             own
             necessity
             not
             being
             present
             or
             extream
             )
             as
             those
             Corinths
             commended
             by
             the
             Apostle
             ,
             who
             though
             they
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               deep
               poverty
            
             ,
             yet
             they
             gave
             
               to
               their
            
             
             power
             ,
             yea
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               beyond
               their
               ability
            
             .
             
             
          
           
           
             Chrysostome
             gives
             this
             reason
             why
             we
             should
             part
             with
             cur
             money
             ,
             in
             works
             of
             mercy
             ,
             because
             else
             ,
             saith
             he
             ,
             we
             do
             not
             love
             it
             :
             For
             though
             covetousnesse
             be
             the
             
               love
               of
               money
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             they
             which
             are
             most
             covetous
             ,
             have
             the
             most
             close
             bowels
             ,
             and
             are
             most
             loth
             to
             part
             with
             it
             ,
             yet
             he
             proves
             that
             they
             do
             not
             love
             it
             aright
             ;
             for
             the
             true
             love
             of
             a
             thing
             is
             not
             
               amor
               concupiscentiae
            
             ,
             to
             desire
             a
             thing
             for
             our
             own
             use
             ,
             as
             a
             man
             loves
             meats
             and
             drinks
             ,
             but
             
               amor
               benevolentiae
            
             ,
             when
             we
             love
             a
             thing
             for
             it self
             ,
             desiring
             its
             good
             :
             for
             the
             true
             act
             of
             love
             ,
             is
             
               Velle
               ejus
               bonum
               ,
               quod
               ,
               vel
               quem
               amamus
               ,
            
             to
             wish
             the
             good
             of
             that
             thing
             or
             person
             which
             we
             love
             ;
             and
             therefore
             if
             a
             man
             love
             his
             money
             ,
             he
             wishes
             well
             to
             it
             ,
             
               Vt
               bene
               sit
               ei
            
             .
             Now
             the
             well-being
             of
             every
             thing
             is
             ,
             when
             it
             is
             so
             ,
             as
             God
             hath
             appointed
             ;
             for
             the
             
               bene
               esse
            
             ,
             the
             well
             being
             of
             every
             thing
             in
             the
             world
             is
             ,
             
               Ita
               esse
               ut
               Deus
               ordinavit
            
             .
             Therefore
             if
             any
             man
             do
             wish
             an
             esse
             to
             his
             money
             ,
             in
             that
             order
             which
             God
             hath
             ordained
             ,
             then
             he
             wisheth
             the
             good
             of
             it
             ,
             and
             consequently
             loves
             it
             ;
             otherwise
             he
             wisheth
             the
             evil
             of
             it
             ,
             and
             consequently
             loves
             it
             not
             .
             Now
             Gods
             ordinance
             is
             ,
             that
             every
             thing
             that
             is
             good
             ,
             should
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               sui
               diffusivum
            
             ,
             of
             a
             communicative
             nature
             ,
             diffusive
             of
             itself
             ,
             and
             the
             end
             of
             money
             in
             special
             ,
             is
             to
             be
             communicated
             ,
             and
             so
             if
             we
             communicate
             it
             in
             a
             right
             manner
             ,
             it
             attains
             the
             end
             for
             which
             it
             was
             ordained
             ,
             and
             so
             we
             〈◊〉
             that
             we
             love
             it
             .
             〈◊〉
             a
             miserable
             case
             were
             we
             in
             ,
             if
             the
             Sun
             should
             not
             communicate
             his
             heat
             and
             light
             to
             us
             ,
             but
             should
             keep
             it
             to
             it self
             ;
             or
             if
             the
             Earth
             should
             keep
             in
             her
             fruits
             ,
             and
             not
             yeeld
             the
             same
             to
             us
             ;
             we
             should
             say
             ,
             this
             were
             contrary
             to
             their
             nature
             ,
             and
             to
             the
             end
             for
             which
             they
             were
             made
             ,
             and
             contrary
             to
             their
             well-being
             ,
             as
             well
             as
             ours
             :
             and
             so
             it
             is
             contrary
             to
             the
             nature
             and
             end
             of
             money
             ,
             to
             keep
             it
             to
             our selves
             ,
             and
             not
             to
             communicate
             it
             to
             others
             .
          
           
             Among
             many
             notes
             and
             signes
             of
             the
             Church
             ,
             it
             hath
             pleased
             God
             to
             make
             choice
             of
             this
             one
             ,
             as
             an
             infallible
             signe
             that
             we
             are
             true
             members
             of
             it
             ,
             
               If
               we
               communicate
               to
               the
               Saints
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             the
             Apostle
             ,
             
               communicating
               to
               the
               necessities
               of
               the
               Saints
               .
            
             Here
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             fellowship
             and
             communion
             .
             Again
             ,
             this
             vertue
             is
             called
             
             liberality
             ,
             by
             the
             Apostle
             ;
             because
             that
             when
             we
             are
             Liberales
             ,
             liberal
             and
             〈◊〉
             ,
             we
             
             do
             
               liberare
               animam
               a
               vitiis
            
             ,
             free
             our selves
             from
             vices
             .
             It
             is
             also
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             ministry
             ,
             because
             it
             is
             a
             service
             we
             owe
             to
             the
             Saints
             ,
             a
             debt
             or
             a
             rent
             we
             must
             pay
             to
             
             them
             .
             Again
             ,
             he
             cals
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             free
             gift
             ,
             because
             it
             must
             be
             freely
             and
             readily
             given
             .
             
             Now
             a
             dayes
             men
             give
             nothing
             freely
             ,
             rather
             
               do
               ut
               des
            
             ,
             or
             
               do
               ut
               facias
            
             ,
             is
             in
             use
             ,
             men
             give
             to
             those
             that
             shall
             give
             to
             them
             ,
             or
             they
             give
             to
             them
             that
             shall
             do
             something
             for
             them
             ,
             but
             this
             is
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             free
             gift
             ,
             which
             the
             Apostle
             requires
             :
             and
             〈◊〉
             he
             calls
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             blessing
             ;
             because
             by
             doing
             thus
             ,
             this
             fruit
             shall
             come
             ,
             the
             poor
             
             shall
             blesse
             us
             ,
             and
             God
             also
             shall
             blesse
             us
             .
             Thus
             by
             all
             those
             several
             expressions
             of
             the
             Apostle
             ,
             it
             appears
             ,
             that
             the
             use
             of
             riches
             ,
             is
             to
             have
             them
             communicated
             ;
             and
             therefore
             if
             any
             do
             appropriate
             that
             to
             himself
             ,
             which
             God
             would
             have
             common
             ,
             he
             perverts
             the
             use
             of
             it
             .
          
           
             Again
             ,
             this
             use
             of
             communicating
             to
             others
             appears
             ,
             in
             that
             good
             works
             are
             compared
             
             to
             seed
             ,
             and
             doing
             good
             ,
             to
             
               sowing
               .
               He
               that
               sows
               to
               the
               spirit
               ,
               shall
               of
               the
               spirit
            
             
             
               reap
               life
               everlasting
            
             ,
             saith
             the
             Apostle
             .
             And
             
               sow
               in
               righteousnesse
               and
               reap
               in
               mercy
               ,
            
             saith
             the
             prophet
             .
             
               〈◊〉
               parce
               seminat
               ,
               parce
               metet
               ,
               &
               qui
               seminat
               in
               multis
               benedictionibus
               ,
            
             
             
               metet
               in
               multis
               benedictionibus
               ;
               He
               that
               sows
               sparingly
               ,
               shall
               reap
               sparingly
               ,
               and
               he
               that
               sows
               bountifully
               ,
               shall
               reap
               bountifully
               .
            
             A
             man
             may
             so
             love
             his
             seed
             ,
             that
             for
             pure
             love
             he
             lets
             it
             lye
             in
             his
             Barn
             ,
             till
             Worms
             breed
             in
             it
             ,
             and
             consume
             it
             ;
             and
             then
             he
             doth
             
               amando
               perdere
            
             ,
             by
             loving
             lose
             it
             :
             Therefore
             he
             doth
             truly
             love
             his
             seed
             ,
             that
             doth
             
               projicere
               semen
            
             ,
             cast
             his
             seed
             into
             the
             ground
             ,
             which
             returns
             him
             fruit
             an
             hundred
             fold
             :
             this
             is
             truly
             
               amare
               semen
            
             ,
             to
             love
             his
             seed
             .
             Thus
             we
             see
             if
             the
             temporal
             blessings
             of
             God
             be
             seed
             (
             as
             in
             truth
             they
             are
             )
             there
             must
             be
             a
             casting
             of
             them
             away
             and
             a
             scattering
             of
             them
             ,
             that
             we
             may
             receive
             them
             again
             with
             increase
             .
          
           
             And
             yet
             in
             this
             casting
             them
             we
             do
             not
             lose
             them
             ,
             nor
             our
             right
             and
             interest
             in
             them
             ,
             for
             when
             a
             man
             hath
             sowen
             an
             Acre
             of
             ground
             ,
             if
             one
             ask
             him
             ,
             whose
             is
             that
             seed
             ,
             he
             will
             not
             say
             it
             is
             the
             grounds
             ,
             but
             his
             that
             sowed
             it
             :
             so
             if
             a
             man
             could
             be
             brought
             to
             this
             perswasion
             ,
             that
             
               semen
               est
               serentis
               ,
               non
               recipientis
               ,
            
             that
             what
             is
             sowen
             in
             works
             of
             mercy
             ,
             is
             his
             that
             sowes
             it
             ,
             and
             not
             the
             grounds
             on
             which
             he
             sowes
             it
             ,
             he
             would
             not
             sowe
             sparingly
             .
             Thus
             we
             see
             the
             true
             state
             of
             riches
             ,
             they
             are
             seed
             which
             must
             be
             sowen
             .
          
           
             Now
             as
             the
             Husbandman
             doth
             
               credere
               illud
               quod
               non
               〈◊〉
            
             ,
             beleeve
             that
             which
             he
             
             sees
             not
             ,
             that
             when
             he
             casts
             in
             one
             grain
             ,
             and
             sees
             it
             rot
             ,
             and
             though
             many
             showres
             and
             suns
             do
             fall
             upon
             it
             ,
             yet
             at
             last
             he
             beleeves
             an
             Autumn
             will
             come
             ,
             and
             that
             he
             shall
             reap
             an
             ear
             for
             a
             〈◊〉
             ;
             so
             if
             God
             enlighten
             our
             eyes
             ,
             and
             give
             us
             hearts
             
               credere
               quod
               non
               videmus
            
             ,
             to
             beleeve
             what
             we
             do
             not
             yet
             see
             ,
             we
             shall
             reap
             the
             fruit
             thereof
             ,
             which
             shall
             be
             
               videre
               quod
               credimus
            
             ,
             to
             see
             and
             enjoy
             what
             we
             beleeved
             ;
             and
             so
             we
             shall
             finde
             ,
             that
             this
             seed
             of
             good
             works
             ,
             though
             at
             present
             it
             seem
             to
             be
             lost
             ,
             and
             cast
             away
             ,
             yet
             it
             is
             serentis
             ,
             it
             belongs
             still
             to
             the
             sower
             ,
             and
             that
             an
             Autumn
             or
             harvest
             will
             come
             ,
             when
             it
             will
             return
             an
             hundred
             fold
             .
          
           
             And
             thus
             we
             see
             the
             wayes
             of
             just
             getting
             ,
             by
             lawful
             means
             ,
             without
             deceit
             or
             violence
             ;
             and
             when
             things
             are
             unjustly
             got
             ,
             the
             necessity
             of
             restitution
             .
          
           
             We
             have
             seen
             also
             the
             right
             use
             of
             riches
             ,
             both
             in
             regard
             of
             our selves
             ,
             against
             prodigality
             and
             covetousnesse
             ,
             the
             two
             extreams
             ;
             and
             also
             in
             respect
             of
             others
             ,
             by
             bounty
             and
             liberality
             ,
             and
             so
             we
             see
             what
             is
             forbidden
             or
             commanded
             in
             this
             Commandment
             .
          
        
         
           
             CHAP.
             IX
             .
          
           
             
               That
               this
               Commandment
               is
               spiritual
               .
               Of
               Covetousnesse
               :
               diverse
               reasons
               against
               it
               .
               The
               means
               to
               keep
               this
               Commandment
               .
               1.
               
               Contentation
               .
               2.
               
               To
               walk
               in
               our
               wayes
               ,
               which
               that
               we
               may
               do
               .
               1.
               
               We
               must
               have
               a
               lawful
               calling
               .
               2.
               
               We
               must
               be
               perswaded
               that
               riches
               are
               Gods
               gift
               .
               3.
               
               We
               must
               live
               according
               to
               our
               means
               .
               4.
               
               Observe
               the
               rules
               for
               getting
               and
               using
               of
               riches
               .
            
          
           
             ACcording
             to
             our
             former
             method
             ,
             we
             must
             now
             show
             ,
             as
             the
             third
             rule
             of
             extent
             
             requires
             ,
             that
             this
             Commandment
             is
             spiritual
             ,
             and
             looks
             at
             the
             heart
             .
             Christ
             saith
             ,
             that
             
               thefts
               ,
               covetousnesse
               ,
               deceits
               ,
               &c.
               come
               from
               the
               heart
            
             ;
             and
             so
             all
             unjust
             gettings
             
             being
             of
             affinity
             with
             them
             ,
             come
             from
             the
             same
             fountain
             ,
             which
             fountain
             must
             be
             stopt
             or
             damd
             up
             ,
             if
             we
             will
             be
             observers
             of
             this
             Commandment
             :
             and
             therefore
             the
             Apostle
             mentions
             the
             corruption
             of
             the
             minde
             first
             ,
             and
             then
             covetousnesse
             
             after
             ,
             when
             
               men
               account
               gain
               godlinesse
            
             .
          
           
             If
             man
             had
             continued
             in
             the
             state
             of
             innocency
             ,
             his
             desires
             both
             natural
             and
             oeconomical
             
             would
             have
             been
             ruled
             and
             guided
             by
             reason
             ;
             but
             by
             the
             losse
             of
             that
             estate
             ,
             the
             minde
             or
             rational
             part
             ,
             which
             should
             be
             guide
             of
             his
             actions
             is
             corrupted
             ,
             whereupon
             his
             desires
             are
             irregular
             and
             immoderate
             ,
             so
             that
             he
             comes
             
               appetere
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               desire
               fulnesse
               and
               〈◊〉
               .
            
          
           
             The
             belly
             hath
             an
             appetite
             beyond
             that
             wich
             is
             sufficient
             for
             it
             :
             and
             so
             by
             the
             corruption
             of
             the
             minde
             ,
             the
             appetite
             is
             unruly
             ,
             whereby
             we
             are
             disquieted
             by
             continual
             craving
             .
             This
             within
             us
             ,
             like
             the
             daughters
             of
             the
             Horseleech
             ,
             cryes
             still
             ,
             give
             
             
               give
               ,
               bring
               bring
               ,
               &c.
               
            
             Against
             which
             there
             must
             be
             one
             within
             us
             ,
             that
             saith
             ,
             
               there
               is
               enough
            
             :
             to
             which
             end
             there
             must
             be
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               self-sufficiency
               ,
               or
               contentednesse
               of
               minde
            
             ;
             for
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               luxury
               or
               excesse
            
             ,
             is
             the
             corruption
             of
             our
             nature
             ,
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             contentednesse
             ,
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             riches
             of
             our
             nature
             .
          
           
             But
             now
             where
             there
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             covetousnesse
             ,
             or
             a
             desire
             of
             more
             ,
             the
             Apostle
             
             shews
             us
             how
             the
             case
             stands
             which
             such
             a
             heart
             .
             1.
             
             That
             such
             men
             will
             be
             rich
             ,
             this
             they
             resolve
             upon
             ,
             and
             because
             it
             holds
             especially
             in
             evil
             things
             ,
             
               that
               quod
               volumus
               ,
               valde
               volumus
               ,
            
             whatsoever
             we
             desire
             ,
             we
             do
             earnestly
             desire
             and
             long
             after
             it
             ,
             in
             so
             much
             that
             as
             Solomon
             observed
             ,
             even
             
               the
               slothful
               covet
               greedily
               all
               the
               day
               long
               ,
            
             and
             
             what
             they
             desire
             they
             will
             get
             as
             quickly
             as
             they
             can
             :
             therefore
             such
             men
             will
             berich
             as
             soon
             as
             they
             can
             ;
             and
             then
             ,
             as
             the
             
               Wise
               man
            
             saith
             ,
             
               He
               that
               makes
               haste
               to
               be
            
             
             
               rich
               ,
               shall
               not
               be
               innocent
               :
            
             and
             
               an
               heritage
               though
               it
               be
               quickly
               got
               at
               the
               beginning
               ,
               yet
               the
               end
               of
               it
               is
               not
               blessed
               .
            
          
           
             2.
             
             That
             because
             of
             this
             greedy
             desire
             ,
             
               they
               fall
               into
               diverse
               temptations
            
             :
             the
             Devil
             sets
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             temptation
             ,
             some
             round
             sum
             ,
             or
             great
             gain
             which
             he
             offers
             them
             ,
             and
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             snare
             ,
             wherein
             they
             are
             caught
             .
             He
             requires
             some
             small
             thing
             of
             them
             ,
             nothing
             but
             a
             false
             asseveration
             ,
             a
             few
             words
             ,
             or
             a
             false
             oath
             ,
             or
             with
             the
             unjust
             
             steward
             ,
             onely
             a
             dash
             of
             a
             pen
             to
             set
             down
             50
             for
             80
             ;
             thus
             the
             bait
             is
             laid
             to
             draw
             them
             into
             the
             snare
             .
          
           
             3.
             
             That
             God
             seeing
             them
             thus
             resolved
             and
             willing
             to
             be
             catcht
             ,
             he
             〈◊〉
             them
             fall
             
             into
             the
             snare
             ,
             in
             his
             just
             judgement
             ,
             as
             a
             punishment
             of
             their
             inordinate
             desire
             of
             〈◊〉
             ,
             and
             〈◊〉
             inflicts
             further
             punishments
             ,
             as
             that
             of
             the
             Preacher
             ,
             
               He
               that
               loves
               money
               ,
               shall
               not
               be
               satisfied
               with
               it
            
             ;
             the
             reason
             whereof
             is
             ,
             because
             the
             minde
             cannot
             be
             
             satisfied
             with
             any
             thing
             but
             God.
             And
             then
             from
             many
             desires
             ,
             vers
             .
             10.
             the
             covetous
             man
             falls
             into
             many
             cares
             ;
             
               for
               when
               goods
               increase
               ,
               they
               are
               increased
               that
               eat
               them
               ,
               and
               what
               good
               comes
               to
               the
               owners
               thereof
               ,
               but
               the
               beholding
               of
               it
               with
               their
               eyes
            
             ;
             so
             that
             as
             his
             desires
             encrease
             ,
             so
             do
             his
             cares
             ,
             as
             we
             see
             in
             the
             rich
             fool
             ,
             
               Quid
               edam
               ?
               quid
               bibam
               ?
               quid
               induam
               ?
               What
               shall
               I
               eat
               ?
               What
               shall
               I
               〈◊〉
               ?
               what
               shall
               I
               put
               on
               ?
            
             Or
             if
             he
             be
             rich
             ,
             then
             his
             care
             is
             ,
             
               quid
               faciam
               ?
               what
               shall
               I
               do
               ?
            
             I
             have
             not
             barns
             enough
             ;
             rich
             ,
             but
             not
             rich
             to
             use
             it
             .
          
           
             4.
             
             Besides
             this
             ,
             he
             adds
             ,
             that
             (
             being
             thus
             distracted
             with
             worldly
             cares
             )
             such
             men
             shall
             
               erre
               from
               the
               faith
            
             ,
             not
             onely
             by
             falling
             into
             damnable
             errours
             ,
             but
             by
             not
             beleeving
             ,
             nor
             regarding
             either
             the
             promises
             or
             threatnings
             ,
             or
             the
             Commandments
             of
             God.
             This
             was
             the
             punishment
             of
             Judas
             ,
             who
             because
             he
             was
             covetous
             and
             defrauded
             his
             Master
             ,
             for
             ,
             
               fur
               erat
               &
               loculos
               〈◊〉
               ,
               〈◊〉
               was
               a
               thief
               and
               bore
               the
               bag
               ,
            
             therefore
             ,
             
             as
             we
             〈◊〉
             afterwards
             ,
             he
             came
             to
             make
             so
             little
             account
             of
             Christ
             ,
             or
             of
             the
             doctrine
             which
             he
             preacht
             ,
             that
             to
             shew
             he
             beleeved
             it
             not
             ,
             he
             sold
             his
             〈◊〉
             for
             thirty
             pieces
             .
          
           
             5.
             
             And
             from
             this
             which
             is
             very
             heavy
             ,
             such
             men
             fall
             further
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               into
               destruction
               and
               perdition
            
             .
             1.
             
             Into
             
               destruction
               of
               the
               substance
            
             they
             have
             got
             .
             The
             Prophet
             Zachary
             speaks
             of
             a
             
               flying
               book
            
             ,
             wherein
             were
             written
             the
             curses
             of
             
             God
             ,
             
               which
               should
               enter
               into
               the
               house
               of
               the
               thief
               ,
               and
               the
               swearer
               that
               swears
               falsly
               ,
               and
               should
               consume
               the
               Houses
               with
               the
               timber
               and
               stones
               thereof
               ,
            
             so
             that
             no
             good
             〈◊〉
             shall
             come
             of
             what
             is
             unjustly
             gotten
             .
             And
             therefore
             the
             〈◊〉
             man
             could
             say
             ,
             If
             you
             would
             have
             your
             chest
             full
             of
             〈◊〉
             ,
             and
             would
             have
             them
             to
             continue
             with
             you
             ,
             see
             that
             you
             get
             them
             well
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               whatsoever
               is
               unjustly
               brought
               into
               the
               house
               ,
               hath
               no
               safety
               or
               sure
               footing
               ,
            
             either
             God
             will
             take
             it
             from
             them
             ,
             and
             as
             Zophar
             saith
             ,
             
               they
               shall
               vomit
               it
               up
               again
            
             ;
             or
             else
             he
             will
             
             take
             them
             from
             it
             ,
             by
             shortening
             their
             dayes
             ,
             
               Non
               dimidiabunt
               dies
               suos
               ,
               they
               shall
               not
               live
               out
               half
               their
               dayes
               .
               Dies
               Deiveniet
               tanquam
               fur
               ,
               nulli
               autem
               it
               a
               〈◊〉
               fur
               ,
               ut
               furi
               ,
               the
               〈◊〉
               of
               the
               Lord
               will
               come
               suddenly
               as
               a
               thief
               ,
               but
               to
               none
               so
               like
               a
               thief
               ,
               as
               to
               the
               thief
               .
            
             But
             this
             is
             not
             all
             ,
             for
             2.
             they
             shall
             fall
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             into
             
               perdition
               of
               the
               soul
            
             
             too
             .
             At
             the
             last
             day
             ,
             they
             must
             hear
             that
             sentence
             ,
             
               Go
               ye
               cursed
               into
               everlasting
               〈◊〉
               ,
               &c.
            
             
             such
             as
             have
             〈◊〉
             taken
             any
             thing
             from
             others
             ,
             
               non
               controvertitur
               de
               iis
            
             ,
             there
             shall
             be
             no
             question
             of
             them
             ,
             but
             they
             must
             go
             into
             perdition
             ,
             and
             therefore
             they
             are
             not
             mentioned
             ,
             nor
             is
             there
             any
             plea
             or
             excuse
             for
             them
             .
             As
             for
             those
             that
             have
             not
             given
             to
             others
             ,
             they
             plead
             for
             themselves
             ,
             and
             their
             plea
             is
             answered
             ,
             
               non
               dedist
               is
               ,
               you
               have
               not
               given
               to
               me
               ,
            
             saith
             Christ
             ,
             
               because
               you
               gave
               not
               to
               my
               brethren
               :
            
             but
             for
             〈◊〉
             ,
             such
             as
             taken
             from
             others
             ,
             by
             fraud
             or
             violence
             ,
             there
             is
             no
             question
             made
             of
             them
             .
             〈◊〉
             they
             shall
             〈◊〉
             that
             true
             which
             the
             Prophet
             speaks
             ,
             
               They
               have
               〈◊〉
               themselves
               for
               an
               〈◊〉
               of
               barley
               ,
               and
               a
               piece
               of
               bread
               :
            
             they
             have
             gained
             a
             handful
             
             of
             〈◊〉
             ,
             and
             have
             lost
             the
             kingdom
             of
             heaven
             ;
             they
             will
             then
             finde
             ,
             that
             it
             will
             advantage
             them
             nothing
             ,
             
               to
               win
               the
               whole
               world
               ,
               and
               to
               lose
               their
               souls
               .
            
             And
             because
             the
             〈◊〉
             man
             compare
             ,
             the
             〈◊〉
             mans
             desires
             to
             hell
             ,
             as
             if
             they
             were
             insatiable
             
             and
             would
             hold
             as
             much
             as
             hell
             ,
             and
             as
             if
             there
             were
             an
             affinity
             and
             just
             adequation
             between
             them
             and
             Hell
             ;
             therefore
             like
             must
             go
             to
             like
             ,
             Hell
             is
             the
             place
             prepared
             for
             them
             ;
             for
             the
             Apostle
             〈◊〉
             down
             this
             conclusion
             ,
             that
             
               no
               thief
               ,
               nor
               covetous
               man
               ,
               nor
               〈◊〉
               〈◊〉
               〈◊〉
               the
               kingdom
               of
               God.
               
            
             
          
           
             We
             come
             now
             according
             to
             the
             fourth
             rule
             ,
             to
             the
             means
             and
             helps
             we
             must
             use
             for
             
             the
             〈◊〉
             this
             Commandment
             .
          
           
             And
             because
             Covetousnesse
             ,
             which
             is
             the
             root
             of
             all
             ,
             is
             in
             the
             heart
             ,
             therefore
             to
             〈◊〉
             it
             and
             pluck
             it
             up
             by
             the
             roots
             ,
          
           
             1.
             
             We
             must
             labour
             for
             a
             contented
             minde
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               let
               your
               conversation
               be
               〈◊〉
               〈◊〉
            
             ;
             how
             is
             that
             ?
             in
             the
             next
             words
             it
             follows
             ,
             
               and
               be
               content
               with
            
             
             
               those
               things
               you
               have
            
             ,
             that
             is
             ,
             when
             a
             man
             ,
             for
             his
             personal
             and
             natural
             necessity
             ,
             hath
             
             that
             which
             is
             sufficient
             ,
             he
             must
             rest
             and
             be
             contented
             therewith
             ;
             and
             for
             the
             supply
             of
             what
             is
             necessary
             for
             his
             estate
             and
             degree
             ,
             which
             admits
             a
             great
             deal
             of
             latitude
             ,
             and
             hath
             not
             his
             
               medium
               ,
               in
               indivisibili
            
             ,
             consists
             not
             in
             an
             indivisible
             point
             ,
             he
             must
             〈◊〉
             trouble
             himself
             with
             anxious
             cares
             ,
             but
             must
             cast
             himself
             upon
             God
             ;
             yet
             he
             may
             
             lawfully
             take
             what
             God
             in
             his
             ordinary
             providence
             shall
             cast
             upon
             him
             by
             lawful
             means
             :
             but
             if
             he
             have
             not
             this
             ,
             if
             he
             have
             what
             is
             necessary
             in
             the
             former
             respects
             ,
             he
             must
             be
             content
             .
          
           
             When
             a
             man
             is
             not
             contented
             ,
             there
             comes
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               dividing
               and
               disquieting
               of
            
             
             
               the
               soul
            
             ,
             and
             then
             he
             distrusts
             the
             Providence
             of
             God
             ,
             whereas
             ,
             
               S.
               Peter
            
             out
             of
             the
             
             Psalm
             tells
             us
             ,
             that
             
               the
               righteous
               cast
               their
               care
               upon
               him
               ,
               because
               he
               careth
               for
               them
               :
            
             
             they
             have
             this
             perswasion
             ,
             that
             God
             will
             not
             let
             them
             want
             (
             they
             using
             lawful
             means
             
             and
             relying
             upon
             him
             )
             yea
             ,
             
               that
               the
               very
               lions
               shall
               rather
               want
               then
               they
               .
            
             It
             is
             true
             ,
             
             Paul
             allows
             men
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               providence
               and
               industry
            
             ,
             for
             procuring
             necessaries
             for
             their
             nature
             and
             person
             ,
             and
             they
             that
             want
             this
             care
             ,
             he
             saith
             
               are
               worse
               then
               infidels
               ,
               and
               have
               denied
               the
               faith
               .
            
             But
             there
             is
             a
             difference
             between
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             providence
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               anxious
               care
            
             ,
             for
             the
             one
             doth
             not
             possesse
             and
             take
             up
             the
             soul
             ,
             but
             leaves
             the
             heart
             wholly
             to
             God
             ,
             and
             may
             consist
             with
             prayer
             to
             him
             ;
             but
             the
             other
             takes
             up
             all
             ,
             or
             most
             of
             the
             heart
             ,
             so
             that
             one
             cannot
             attend
             to
             prayer
             ,
             and
             other
             duties
             of
             Gods
             worship
             ,
             as
             we
             see
             in
             Ezekiels
             hearers
             ,
             who
             when
             worldly
             cares
             took
             up
             their
             hearts
             ,
             regarded
             not
             the
             exercises
             of
             Religion
             ,
             as
             the
             word
             preached
             to
             them
             ;
             insomuch
             ,
             that
             the
             Prophet
             taxes
             them
             ,
             that
             
               with
               their
               mouths
               they
               made
               feasts
               ,
               but
               their
               heart
            
             
             
               ran
               after
               covetousnesse
            
             ,
             so
             that
             do
             what
             he
             could
             ,
             he
             could
             not
             draw
             them
             from
             it
             .
             The
             Prophet
             Hosea
             saith
             of
             such
             ,
             that
             
               cor
               eorum
               〈◊〉
               est
               ,
               their
               heart
               〈◊〉
               divided
               ,
               viz.
            
             between
             God
             and
             the
             world
             ,
             so
             that
             through
             their
             worldly
             desires
             and
             cares
             ,
             joyned
             with
             distrust
             of
             God
             ,
             when
             they
             come
             to
             present
             themselves
             before
             God
             ,
             he
             cannot
             have
             it
             whole
             and
             entire
             ,
             nay
             ,
             many
             times
             the
             world
             takes
             it
             up
             wholly
             ,
             so
             that
             God
             can
             have
             no
             part
             :
             therefore
             to
             prevent
             and
             avoid
             this
             ,
             
               Contentednesse
               ,
               resting
               upon
               Gods
               providence
               ,
            
             not
             excluding
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             the
             first
             thing
             .
          
           
             2.
             
             The
             second
             thing
             is
             laid
             down
             by
             the
             Psalmist
             .
             
               Blessed
               is
               the
               man
               that
               feareth
            
             
             
               the
               Lord
               ,
               and
               walketh
               in
               his
               wayes
               .
            
             This
             is
             when
             a
             man
             so
             looks
             up
             to
             God
             ,
             that
             he
             
             also
             uses
             lawful
             means
             ,
             and
             walks
             in
             those
             wayes
             which
             God
             allows
             :
             and
             this
             includes
             in
             it
             diverse
             things
             .
          
           
             
               1.
               
               He
               must
               set
               himself
               in
               a
               lawful
               calling
               ,
               he
               must
               eat
               his
               bread
               ,
               either
               in
               the
               care
               and
               
               study
               of
               the
               minde
               ,
               or
               in
               the
               sweat
               of
               his
               brows
               ;
               either
               
                 jure
                 manus
              
               ,
               or
               
                 jure
                 oculi
              
               ,
               by
               the
               labour
               of
               his
               hands
               ,
               in
               bodily
               works
               ,
               or
               of
               his
               eyes
               ,
               by
               reading
               and
               study
               .
               S.
               Paul
               saith
               ,
               that
               those
               that
               live
               idlely
               ,
               
                 live
                 altogether
                 out
                 of
                 order
              
               ,
               and
               such
               he
               would
               
               have
               to
               be
               avoided
               ;
               and
               therefore
               this
               is
               certain
               ,
               that
               every
               man
               must
               keep
               himself
               in
               an
               honest
               calling
               .
            
             
               2.
               
               Being
               setled
               in
               a
               lawful
               calling
               ,
               he
               must
               stand
               thus
               resolved
               :
               first
               ,
               he
               must
               〈◊〉
               
               not
               to
               be
               
                 chargeable
                 to
                 others
              
               ;
               and
               secondly
               ,
               not
               onely
               so
               ,
               but
               also
               to
               be
               
                 helpful
                 and
                 beneficial
                 to
                 others
              
               ,
               if
               God
               please
               to
               enable
               him
               .
            
          
           
             Now
             to
             attain
             this
             ,
             he
             must
             be
             perswaded
             ,
             that
             as
             God
             will
             have
             some
             to
             be
             poor
             ,
             so
             it
             is
             he
             that
             maketh
             rich
             ,
             and
             that
             whosoever
             would
             have
             
               divitias
               sine
               verme
            
             ,
             riches
             
             without
             cares
             and
             sorrows
             ,
             as
             S.
             Augustine
             saith
             ,
             must
             be
             perswaded
             ,
             that
             riches
             
             are
             the
             gift
             of
             God
             ;
             and
             that
             whomsoever
             God
             would
             have
             to
             be
             rich
             ,
             he
             would
             
             have
             them
             use
             onely
             lawful
             and
             direct
             means
             for
             the
             attaining
             of
             them
             ,
             that
             is
             ,
             to
             do
             nothing
             ,
             but
             according
             to
             the
             strict
             rule
             of
             Gods
             will
             ,
             for
             the
             attaining
             of
             them
             .
          
           
             Those
             that
             keep
             to
             this
             rule
             ,
             we
             shall
             finde
             that
             God
             hath
             extraordinarily
             blest
             them
             ,
             we
             may
             see
             it
             in
             Isaac
             ,
             God
             blest
             him
             strangely
             ,
             so
             that
             he
             made
             him
             feared
             of
             
             the
             Philistims
             ;
             and
             so
             it
             s
             said
             of
             Jacob
             ,
             that
             his
             rightcousnesse
             in
             his
             service
             to
             Laban
             
             would
             answer
             for
             him
             ,
             vers
             .
             33.
             and
             that
             
               he
               increased
               exceedingly
               in
               cattel
               and
               servants
               .
            
             
             &c.
             and
             although
             ,
             as
             himself
             confessed
             ,
             
               with
               his
               staff
               he
               came
               over
               Jordan
               ,
            
             yet
             
             when
             he
             went
             back
             ,
             
               God
               had
               increased
               him
               to
               two
               great
               bands
               ,
               &c.
               
            
             Thus
             God
             will
             have
             some
             rich
             ,
             and
             these
             are
             
               Divites
               Dei
               ,
               Gods
               rich
               men
               ,
            
             rich
             indeed
             ,
             such
             as
             use
             onely
             lawful
             means
             .
             And
             there
             are
             others
             that
             shall
             not
             grow
             up
             ,
             God
             will
             have
             them
             poor
             ,
             they
             shall
             not
             have
             Isaacs
             increase
             ,
             but
             their
             labours
             shall
             be
             〈◊〉
             no
             further
             then
             God
             sees
             needful
             for
             them
             .
          
           
             Again
             ,
             there
             are
             some
             evil
             men
             that
             grow
             rich
             ,
             but
             withall
             God
             adds
             sorrows
             with
             their
             riches
             .
             But
             
               Benedictio
               Dei
               ditat
            
             ,
             saith
             
               Solomon
               ,
               the
               blessing
               of
               the
               Lord
               makes
               rich
               ,
               and
               he
               adds
               no
               sorrow
               with
               it
               .
            
             This
             is
             the
             difference
             between
             those
             that
             are
             Gods
             rich
             
             men
             and
             others
             .
             The
             Heathen
             man
             divided
             riches
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             into
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             such
             as
             are
             
               got
               by
               violence
            
             ,
             and
             such
             as
             are
             
               the
               gift
               of
               God
            
             ,
             and
             he
             saith
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               such
               as
               come
               by
               the
               gift
               of
               God
               are
               far
               the
               better
               .
            
             There
             are
             some
             that
             would
             come
             by
             
             them
             by
             evil
             means
             :
             and
             though
             they
             use
             what
             means
             they
             can
             ,
             as
             Balaam
             did
             ,
             yet
             
             they
             cannot
             be
             rich
             ,
             who
             ,
             when
             all
             came
             to
             all
             ,
             he
             could
             get
             nothing
             ,
             but
             lingring
             after
             〈◊〉
             of
             preferment
             ,
             at
             length
             lost
             his
             〈◊〉
             :
             and
             so
             Judas
             ,
             though
             he
             stole
             out
             of
             the
             bag
             ,
             and
             sold
             his
             Master
             ,
             yet
             it
             prospered
             not
             with
             him
             ,
             it
             brought
             him
             to
             the
             halter
             .
             And
             we
             see
             daily
             ,
             that
             Witches
             and
             Sorcerers
             though
             they
             give
             their
             souls
             to
             the
             Devil
             for
             riches
             yet
             not
             one
             among
             them
             proves
             rich
             ;
             and
             if
             any
             get
             wealth
             by
             unjust
             means
             ,
             this
             is
             not
             the
             gift
             of
             God
             ,
             but
             onely
             by
             his
             permission
             .
             Thus
             God
             will
             have
             some
             rich
             and
             some
             poor
             ,
             that
             the
             one
             ,
             being
             poor
             in
             spirit
             ,
             may
             wear
             the
             crown
             of
             patience
             ;
             the
             other
             ,
             being
             rich
             in
             good
             works
             ,
             may
             wear
             the
             crown
             of
             bounty
             .
             Every
             man
             therefore
             must
             stand
             thus
             perswaded
             ,
             If
             God
             will
             have
             me
             to
             be
             rich
             ,
             he
             will
             so
             blesse
             me
             by
             lawful
             means
             ,
             that
             I
             shall
             be
             rich
             :
             〈◊〉
             not
             ,
             he
             must
             say
             as
             David
             did
             concerning
             the
             kingdom
             ,
             
               Here
               I
               am
               ,
               let
               him
               do
               what
               seemeth
               good
               in
               his
               own
               eyes
               :
            
             
             and
             with
             
               S.
               Paul
            
             ,
             he
             must
             learn
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               be
               content
               in
               every
               condition
               ,
            
             he
             had
             learned
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               suffer
               need
               ,
               &c.
            
             and
             to
             be
             content
             therewith
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               abound
            
             ,
             and
             in
             every
             condition
             to
             behave
             himself
             ,
             as
             one
             submitting
             to
             the
             will
             of
             God.
             This
             indifferency
             every
             one
             must
             labour
             for
             ,
             and
             to
             stand
             so
             affected
             ,
             that
             acknowledging
             riches
             are
             〈◊〉
             God
             ,
             and
             that
             both
             states
             and
             conditions
             ,
             viz.
             of
             Riches
             and
             Poverty
             ,
             are
             from
             God
             ,
             he
             can
             be
             content
             with
             either
             .
             If
             God
             exalt
             him
             ,
             he
             will
             blesse
             him
             :
             if
             he
             will
             not
             ,
             he
             can
             say
             ,
             
               I
               can
               suffer
               want
            
             .
             And
             he
             that
             is
             not
             thus
             perswaded
             ,
             and
             resolved
             ,
             God
             usually
             punishes
             him
             ,
             either
             by
             letting
             him
             fall
             into
             covetousnesse
             ,
             and
             then
             ,
             
               dum
               semper
               metuit
               ne
               indigeat
               ,
               indiget
               ,
               whilst
               he
               is
               continually
               afraid
               he
               should
            
             
             
               want
               ,
               he
               is
               in
               want
               ,
            
             and
             so
             is
             punisht
             with
             the
             evil
             he
             fears
             :
             or
             else
             ,
             as
             the
             Wise
             man
             
             observes
             ,
             
               strangers
               are
               filled
               with
               his
               wealth
               :
            
             and
             this
             strange
             judgement
             God
             brings
             upon
             it
             ,
             that
             it
             thrives
             not
             with
             him
             ,
             it
             decayes
             and
             melts
             away
             ,
             no
             man
             knows
             how
             ,
             nor
             can
             any
             give
             a
             reason
             of
             it
             ,
             and
             sometimes
             when
             his
             bags
             are
             full
             ,
             and
             his
             barns
             too
             ,
             he
             dieth
             ,
             and
             cannot
             enjoy
             what
             he
             hath
             so
             carefully
             〈◊〉
             up
             .
          
           
             3.
             
             In
             the
             next
             place
             ,
             being
             setled
             in
             a
             calling
             ,
             and
             brought
             to
             this
             resolution
             ,
             he
             
             〈◊〉
             take
             away
             the
             whetstone
             which
             sharpens
             the
             edge
             of
             mens
             desires
             after
             riches
             ,
             viz.
             living
             after
             too
             high
             a
             sayl
             :
             and
             as
             
               S.
               Paul
            
             exhorts
             ,
             he
             must
             live
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               〈◊〉
               and
               justly
            
             .
             First
             he
             must
             keep
             within
             his
             measure
             and
             scantling
             ,
             by
             living
             soberly
             ,
             and
             then
             he
             shall
             live
             justly
             ;
             for
             justice
             is
             alwayes
             wrackt
             and
             stretcht
             ,
             if
             sobriety
             be
             broken
             .
             If
             a
             man
             be
             brought
             under
             the
             power
             of
             his
             〈◊〉
             ,
             that
             he
             must
             have
             such
             meat
             ,
             and
             such
             apparel
             ,
             then
             he
             must
             have
             money
             to
             provide
             such
             things
             ,
             and
             if
             it
             cannot
             be
             gotten
             by
             direct
             means
             ,
             then
             justice
             must
             be
             wracked
             to
             obtain
             it
             by
             indirect
             ;
             and
             〈◊〉
             this
             is
             another
             rule
             which
             he
             must
             set
             down
             ,
             he
             must
             
               sobrie
               〈◊〉
               ,
               live
               soberly
            
             ,
             that
             he
             may
             live
             
               〈◊〉
               ,
               righteously
            
             ,
             he
             must
             be
             a
             note
             too
             low
             rather
             then
             a
             note
             too
             high
             .
          
        
         
           
             CHAP.
             X.
             
          
           
             
               Rules
               to
               be
               observed
               ,
               1.
               in
               just
               getting
               :
               1.
               
               By
               Donation
               .
               2.
               
               By
               Industry
               .
               3.
               
               By
               Contracts
               ,
               wherein
               must
               be
               considered
               ,
               1.
               
               The
               need
               we
               have
               of
               the
               thing
               sold.
               2.
               
               The
               use
               .
               Three
               degrees
               of
               a
               just
               price
               .
               1.
               
               Pium.
               2.
               
               Moderatum
               .
               3.
               
               Rigidum
               .
               2.
               
               In
               just
               using
               ,
               wherein
               are
               rules
               .
               1.
               
               Concerning
               our selves
               ,
               1.
               
               For
               preserving
               our
               estate
               .
               2.
               
               For
               laying
               it
               out
               .
               2.
               
               Concerning
               others
               ,
               giving
               1.
               to
               God
               ,
               from
               whom
               we
               receive
               all
               .
               2.
               to
               the
               poor
               .
               Rules
               for
               the
               measure
               and
               manner
               of
               giving
               .
               Motives
               to
               stir
               〈◊〉
               up
               to
               give
               to
               the
               poor
               .
               Of
               procuring
               the
               keeping
               of
               this
               Commandment
               by
               others
               .
            
          
           
             VVHen
             a
             man
             is
             thus
             affected
             and
             prepared
             ,
             then
             there
             are
             other
             rules
             to
             be
             
             observed
             ,
             both
             for
             the
             getting
             ,
             and
             using
             of
             riches
             ,
             as
             we
             shewed
             before
             .
          
           
             1.
             
             For
             getting
             by
             gift
             or
             donation
             ,
             as
             〈◊〉
             ,
             gifts
             ,
             or
             inheritances
             ,
             the
             rule
             of
             the
             world
             is
             ,
             I
             will
             take
             what
             I
             can
             get
             ,
             or
             what
             any
             will
             give
             ;
             but
             this
             is
             an
             evil
             rule
             :
             for
             I
             must
             not
             desire
             to
             take
             of
             every
             man
             ,
             but
             
               〈◊〉
               mercedem
            
             ,
             or
             debitum
             ;
             
             where
             I
             have
             done
             good
             offices
             ,
             and
             deserved
             well
             of
             their
             〈◊〉
             .
             We
             see
             the
             practise
             of
             Abraham
             ,
             who
             though
             he
             might
             reasonably
             have
             taken
             a
             good
             booty
             of
             the
             king
             of
             
             Sodom
             ,
             yet
             he
             would
             not
             take
             a
             shoe-latchet
             of
             him
             ,
             lest
             he
             should
             say
             ,
             he
             had
             made
             〈◊〉
             rich
             :
             and
             when
             the
             field
             of
             Ephron
             was
             offered
             him
             for
             nothing
             ,
             yet
             he
             
             would
             pay
             for
             it
             ;
             so
             that
             it
             cost
             him
             four
             hundred
             shekels
             .
             And
             in
             after
             times
             we
             
             read
             ,
             〈◊〉
             refused
             great
             offers
             from
             〈◊〉
             the
             Syrian
             ;
             and
             when
             he
             had
             a
             lodging
             
             provided
             by
             the
             Shunamite
             ,
             he
             studied
             to
             requite
             it
             .
             Curtesies
             and
             gifts
             〈◊〉
             not
             
             be
             received
             of
             every
             one
             ,
             but
             there
             must
             be
             a
             choice
             made
             ,
             and
             discretion
             used
             .
             
               S.
               Paul
            
             ,
             because
             he
             had
             a
             good
             〈◊〉
             of
             the
             Philippians
             ,
             received
             a
             gift
             of
             them
             ,
             but
             of
             no
             
             other
             Church
             :
             and
             Lydia
             intreats
             ,
             
               If
               ye
               have
               judged
               me
               to
               be
               faithful
               ,
               come
               into
               my
            
             
             house
             .
             We
             must
             therefore
             make
             choice
             of
             those
             ,
             to
             whom
             we
             must
             be
             bound
             ;
             the
             〈◊〉
             would
             have
             not
             onely
             beneficium
             ,
             a
             benefit
             received
             ,
             but
             judicium
             also
             ,
             he
             would
             know
             from
             whom
             ;
             for
             some
             are
             like
             him
             the
             son
             of
             Syrach
             speaks
             of
             ,
             
               That
               open
               their
               mouth
               like
               a
               town
               cryer
               ,
               to
               day
               they
               〈◊〉
               ,
               and
               to
               morrow
               they
               will
               ask
               it
               again
               .
            
          
           
             2.
             
             For
             getting
             by
             Industry
             .
             1.
             
             A
             man
             must
             be
             faithful
             in
             that
             he
             undertakes
             ,
             when
             
             he
             expects
             any
             thing
             for
             his
             pains
             .
             
               S.
               John
            
             gives
             〈◊〉
             a
             good
             Commendation
             ,
             
               for
               dealing
               faithfully
            
             ;
             and
             of
             Jacob
             it
             is
             said
             ,
             that
             he
             did
             his
             service
             faithfully
             with
             all
             
             his
             power
             ;
             and
             those
             that
             that
             were
             to
             partake
             of
             the
             holy
             things
             ,
             were
             to
             approve
             
             their
             fidelity
             :
             this
             is
             the
             first
             thing
             .
             2.
             
             The
             second
             is
             a
             branch
             of
             sobriety
             ,
             
               to
               be
               content
            
             
             
               with
               ones
               wages
            
             ,
             as
             
               S.
               John
            
             the
             Baptist
             answered
             the
             souldiers
             ;
             he
             must
             not
             be
             like
             him
             in
             the
             Parable
             ,
             
               whose
               eye
               was
               evil
            
             ,
             that
             was
             discontented
             ,
             because
             he
             had
             not
             more
             then
             another
             labourer
             .
             He
             that
             repines
             ,
             and
             thinks
             he
             hath
             not
             enough
             ,
             will
             be
             unfaithful
             in
             his
             work
             ,
             and
             not
             go
             on
             with
             it
             ;
             like
             those
             murmuring
             Israelites
             ,
             that
             
             murmured
             in
             the
             wildernesse
             ,
             and
             〈◊〉
             they
             were
             in
             Egypt
             ,
             by
             the
             fleshpots
             again
             .
          
           
             3.
             
             For
             getting
             by
             Contracts
             .
             We
             laid
             down
             diverse
             rules
             before
             ,
             concerning
             the
             
             adequation
             of
             the
             price
             to
             the
             value
             of
             the
             thing
             contracted
             for
             .
             To
             which
             we
             may
             adde
             some
             other
             things
             considerable
             in
             the
             prizing
             of
             things
             .
          
           
             
               1.
               〈◊〉
               need
               of
               the
               thing
               ,
               for
               it
               is
               not
               onely
               the
               intrinsecal
               worth
               ,
               but
               the
               need
               of
               
               it
               also
               ,
               which
               makes
               it
               valuable
               ;
               for
               as
               
                 S.
                 Augustine
              
               saith
               ,
               
                 unus
                 panis
              
               ,
               one
               loaf
               of
               bread
               is
               worth
               twenty
               flyes
               and
               one
               field
               better
               then
               a
               great
               company
               of
               mice
               ,
               not
               in
               respect
               of
               their
               nature
               by
               creation
               ,
               for
               living
               creatures
               are
               more
               noble
               and
               of
               more
               worth
               then
               things
               inanimate
               but
               in
               regard
               of
               the
               need
               we
               have
               of
               them
               ;
               for
               thus
               sometimes
               a
               good
               horse
               is
               more
               esteemed
               ,
               then
               an
               unprofitable
               man
               ,
               because
               there
               is
               more
               need
               of
               the
               one
               ,
               then
               of
               the
               other
               .
            
             
               2.
               
               To
               the
               need
               they
               adde
               the
               use
               ,
               for
               if
               a
               thing
               be
               fit
               for
               our
               purpose
               ,
               if
               it
               be
               durable
               ,
               
               if
               it
               have
               manifold
               uses
               ,
               this
               increases
               the
               price
               .
            
          
           
             Now
             ,
             because
             the
             want
             of
             things
             is
             varied
             many
             wayes
             ,
             therefore
             the
             price
             is
             varied
             accordingly
             .
             As
             in
             regard
             of
             the
             place
             ,
             thus
             in
             the
             middle
             of
             the
             land
             ,
             sea
             fish
             is
             dearer
             ,
             then
             neer
             the
             sea
             .
             So
             in
             regard
             of
             the
             time
             ,
             as
             corn
             presently
             before
             harvest
             is
             dearer
             ,
             because
             every
             man
             is
             to
             look
             to
             the
             getting
             in
             of
             his
             corn
             ;
             and
             the
             longer
             from
             harvest
             ,
             the
             cheaper
             it
             is
             .
             So
             also
             the
             scarcity
             of
             a
             thing
             may
             increase
             the
             price
             ,
             because
             there
             are
             but
             few
             that
             have
             it
             to
             sell
             ;
             as
             also
             
               utentium
               inopia
            
             ,
             the
             scarcity
             of
             such
             as
             use
             it
             ,
             when
             there
             are
             but
             few
             that
             will
             use
             it
             ,
             and
             great
             pains
             is
             taken
             to
             make
             it
             ,
             this
             makes
             the
             price
             uncertain
             .
          
           
             The
             need
             of
             a
             thing
             being
             uncertain
             ,
             makes
             the
             price
             uncertain
             ,
             so
             that
             it
             consists
             not
             
               in
               termino
               indivisibli
            
             ,
             in
             an
             indivisible
             point
             .
             And
             then
             further
             ,
             a
             mans
             charges
             which
             he
             is
             at
             ,
             and
             the
             damage
             he
             sustains
             for
             the
             getting
             of
             it
             ,
             and
             his
             care
             for
             the
             keeping
             of
             it
             ,
             and
             his
             labour
             to
             polish
             and
             trim
             it
             ,
             and
             the
             danger
             he
             passes
             thorow
             in
             attaining
             it
             ,
             these
             are
             all
             valuable
             :
             but
             now
             ,
             what
             a
             mans
             pains
             is
             ,
             and
             what
             cost
             he
             is
             at
             ,
             is
             not
             easily
             known
             .
             And
             therefore
             because
             this
             
               justitia
               contractuum
            
             ,
             this
             justice
             and
             equity
             in
             bargaining
             cannot
             easily
             be
             brought
             under
             certain
             rules
             ,
             because
             men
             will
             take
             too
             much
             liberty
             for
             their
             own
             gain
             and
             profit
             ,
             we
             must
             avoid
             the
             extreams
             ,
             and
             labour
             to
             〈◊〉
             the
             medium
             ,
             or
             the
             mean
             price
             ,
             and
             here
             it
             is
             best
             
               sumere
               〈◊〉
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               take
               the
               mean
               or
               middle
               ,
               with
               some
               breadth
               or
               latitude
            
             ;
             so
             if
             a
             man
             in
             bargaining
             ,
             set
             himself
             to
             come
             just
             to
             the
             middle
             point
             (
             for
             the
             price
             )
             though
             he
             misse
             a
             little
             ,
             he
             is
             not
             therefore
             unjust
             .
             If
             he
             decline
             the
             extream
             ,
             before
             he
             attain
             the
             medium
             ,
             the
             point
             he
             argues
             at
             ,
             till
             he
             be
             better
             informed
             ,
             or
             have
             learned
             otherwise
             ,
             he
             is
             not
             therefore
             to
             be
             censured
             ,
             as
             unjust
             .
          
           
             This
             medium
             ,
             is
             that
             which
             they
             call
             
               justum
               pretium
            
             ,
             a
             just
             price
             or
             value
             ,
             which
             
             as
             I
             said
             ,
             admits
             a
             latitude
             ,
             for
             of
             this
             they
             make
             three
             sorts
             or
             degrees
             .
          
           
             
               1.
               
               
                 Pium
                 pretium
              
               ,
               an
               easy
               rate
               ,
               as
               when
               for
               publick
               uses
               either
               Civil
               or
               Ecclesiasticall
               ,
               
               we
               part
               with
               a
               thing
               at
               a
               lower
               rate
               ,
               then
               we
               could
               sell
               it
               for
               .
            
             
               
               2.
               
               
                 Moderatum
                 ,
                 the
                 moderate
                 price
              
               ,
               when
               there
               is
               a
               moderate
               proportion
               between
               
               the
               thing
               and
               the
               price
               ,
               when
               the
               thing
               is
               worth
               so
               much
               (
               as
               we
               use
               to
               say
               )
               to
               a
               brother
               .
            
             
               3.
               
               
                 Rigidum
                 ,
                 the
                 rigorous
                 price
              
               ,
               when
               the
               utmost
               value
               is
               stood
               upon
               ;
               as
               one
               would
               
               seh
               (
               as
               we
               use
               to
               say
               )
               to
               a
               Jew
               ,
               and
               above
               which
               if
               we
               should
               go
               ,
               it
               were
               〈◊〉
               injustice
               .
               So
               long
               as
               one
               exceeds
               not
               any
               of
               these
               degrees
               ,
               it
               cannot
               be
               said
               ,
               he
               is
               unjust
               ,
               but
               yet
               the
               safest
               course
               is
               ,
               to
               come
               as
               〈◊〉
               as
               we
               can
               to
               the
               medium
               ,
               the
               middle
               or
               mean
               price
               ,
            
          
           
             And
             for
             our
             better
             direction
             herein
             ,
             all
             circumstances
             are
             to
             be
             considered
             ,
             as
             we
             
             see
             under
             the
             Law
             ,
             when
             God
             gave
             rules
             for
             sale
             of
             cattel
             ,
             oflands
             ,
             houses
             ,
             unclean
             
             〈◊〉
             ,
             tythes
             ,
             &c.
             
             In
             all
             these
             cases
             he
             takes
             order
             ,
             that
             the
             value
             of
             the
             thing
             be
             given
             for
             it
             ,
             and
             
               〈◊〉
               partem
            
             ,
             a
             fifth
             part
             more
             for
             the
             gain
             .
             And
             before
             that
             ,
             under
             the
             Law
             of
             Nature
             ,
             we
             see
             ,
             that
             when
             Joseph
             bought
             all
             the
             lands
             of
             the
             Egyptians
             ,
             
             he
             〈◊〉
             a
             〈◊〉
             part
             of
             the
             encrease
             for
             Pharaoh
             ,
             when
             he
             gave
             them
             seed
             to
             sowe
             their
             ground
             .
             So
             also
             in
             point
             of
             equity
             ,
             length
             of
             time
             is
             to
             be
             considered
             in
             
             the
             price
             ;
             when
             any
             land
             was
             to
             be
             sold
             ,
             they
             were
             to
             reckon
             till
             the
             yeer
             of
             Jubilee
             ,
             and
             according
             as
             it
             was
             neerer
             ,
             or
             further
             off
             ,
             so
             the
             price
             was
             to
             be
             lessened
             ,
             or
             increased
             :
             and
             thus
             ,
             according
             as
             a
             thing
             is
             more
             or
             lesse
             durable
             ,
             or
             which
             must
             seldom
             or
             often
             be
             renewed
             ,
             so
             is
             the
             price
             to
             be
             set
             .
             As
             for
             Merchants
             ,
             because
             of
             the
             danger
             and
             hazard
             they
             run
             ,
             in
             venturing
             their
             goods
             ,
             and
             sometimes
             their
             lives
             too
             ,
             and
             because
             their
             〈◊〉
             are
             great
             ,
             &c.
             therefore
             a
             greater
             proportion
             of
             increase
             by
             way
             trade
             ,
             is
             to
             be
             allowed
             them
             ,
             then
             unto
             others
             .
          
           
             4.
             
             For
             restitution
             there
             need
             no
             more
             to
             be
             added
             ,
             then
             is
             said
             before
             .
             If
             any
             
             thing
             be
             unlawfully
             gotten
             ,
             it
             must
             of
             necessity
             be
             restored
             .
             If
             it
             be
             debt
             we
             owe
             ,
             
             
               we
               must
               not
               sleep
               till
               it
               be
               paid
               ,
            
             or
             if
             we
             cannot
             presently
             pay
             it
             ,
             we
             must
             say
             with
             
             him
             in
             the
             Gospel
             ,
             
               Have
               patience
               with
               me
            
             ,
             and
             get
             a
             longer
             day
             ,
             If
             the
             thing
             we
             
             have
             be
             none
             of
             ours
             (
             though
             we
             have
             strength
             to
             keep
             it
             )
             we
             must
             not
             withhold
             it
             from
             the
             owner
             .
             And
             these
             are
             rules
             to
             be
             observed
             in
             the
             getting
             of
             wealth
             .
          
           
             2.
             
             In
             the
             next
             place
             ,
             these
             rules
             are
             to
             be
             considered
             which
             are
             for
             the
             use
             of
             it
             ,
             both
             
             for
             preserving
             of
             it
             ,
             and
             for
             laying
             out
             .
          
           
             1.
             
             For
             the
             preserving
             of
             it
             ,
             Solomons
             rule
             is
             ,
             that
             
               every
               man
               should
               know
               his
            
             
             
               own
               estate
               ,
               and
               the
               estate
               of
               his
               cattel
               ,
               &c.
            
             and
             that
             he
             should
             not
             commit
             all
             to
             the
             trust
             of
             others
             ;
             for
             as
             they
             say
             ,
             the
             Masters
             eye
             makes
             the
             horse
             fat
             ,
             and
             his
             steps
             
             the
             ground
             ;
             and
             he
             gives
             a
             reason
             in
             the
             〈◊〉
             verse
             ,
             
               〈◊〉
               non
               sunt
               〈◊〉
               ,
               riches
            
             
             
               are
               not
               for
               ever
            
             ,
             as
             they
             will
             not
             fly
             into
             a
             mans
             mouth
             ,
             so
             if
             he
             look
             〈◊〉
             to
             them
             ,
             they
             will
             fly
             away
             .
          
           
             And
             as
             he
             must
             take
             care
             himself
             ,
             so
             secondly
             ,
             he
             must
             not
             by
             superfluous
             courses
             diminish
             them
             ;
             but
             remember
             that
             rule
             of
             Christ
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               buy
               what
               is
            
             
             necessary
             ,
             and
             what
             there
             is
             use
             of
             ,
             not
             with
             
               Esan
               ,
               to
               sell
               a
               birthright
               for
               a
               messe
               of
               pottage
               ,
            
             he
             might
             have
             taught
             his
             belly
             better
             manners
             .
          
           
             2.
             
             For
             the
             use
             in
             laying
             out
             our
             riches
             .
             1.
             
             Concerning
             our selves
             :
             this
             is
             Christs
             
             rule
             ,
             
               Gather
               all
               that
               is
               left
               ,
               that
               nothing
               be
               lost
               ,
            
             there
             must
             be
             nothing
             wasted
             .
             Under
             the
             Law
             ,
             when
             they
             came
             before
             the
             Lord
             ,
             after
             the
             third
             years
             tithe
             paid
             ,
             they
             
             were
             to
             make
             protestation
             before
             the
             Lord
             among
             other
             〈◊〉
             ,
             that
             〈◊〉
             had
             not
             
             spent
             or
             wasted
             any
             part
             of
             it
             upon
             themselves
             ,
             or
             suffered
             it
             to
             perish
             by
             evil
             looking
             to
             ,
             ctc.
             The
             Kites
             ,
             the
             〈◊〉
             ,
             and
             Vultures
             have
             not
             devoured
             it
             ;
             for
             as
             one
             saith
             ,
             the
             prodigal
             mans
             goods
             ,
             are
             laid
             up
             in
             Rocks
             ,
             and
             high
             trees
             ,
             where
             〈◊〉
             〈◊〉
             Vultures
             and
             Ravens
             can
             come
             at
             them
             .
             To
             prevent
             which
             waste
             ,
             God
             gave
             the
             Israelites
             a
             law
             ,
             
               Bake
               what
               you
               will
               bake
               to
               day
               ,
               and
               seeth
               what
               you
               will
               seeth
               ,
               and
            
             
             
               what
               〈◊〉
               ,
               keep
               till
               the
               morning
               .
            
             As
             there
             must
             be
             a
             
               Sanctus
               Bonifacius
               ,
               a
               Saint
               Getter
               ,
            
             so
             there
             must
             be
             a
             
               Sanctus
               Servatius
               ,
               a
               Saint
               Saver
               :
            
             there
             must
             be
             a
             good
             Saver
             ,
             a
             good
             Getter
             ,
             and
             a
             good
             Keeper
             .
             If
             you
             have
             
               bonum
               Servatium
               ,
               a
               good
               Saver
               ,
            
             you
             shall
             have
             
               bonum
               Bonifacium
               ,
               a
               good
               Getter
               .
            
             They
             are
             the
             words
             of
             Luther
             ,
             on
             those
             words
             ,
             
               Look
               what
               you
               left
               of
               what
               was
               baked
               on
               the
               sixth
               day
               ,
               lay
               up
               for
               the
               seventh
               .
            
             The
             Rabbins
             say
             ,
             that
             if
             a
             man
             do
             not
             gather
             
               in
               vespere
               Sabbati
               ,
               on
               the
               evening
               of
               the
               Sabbath
               ,
            
             he
             shall
             
               esurire
               in
               Sabbato
               ,
               be
               hungry
               on
               the
               Sabbath
               day
               .
            
          
           
           
             And
             when
             we
             have
             thus
             done
             ,
             we
             must
             observe
             that
             other
             rule
             mentioned
             by
             
             Christ
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             man
             must
             sit
             down
             and
             reckon
             what
             his
             estate
             will
             reach
             too
             ,
             and
             〈◊〉
             our
             layings
             out
             accordingly
             :
             and
             then
             that
             we
             observe
             that
             rule
             of
             the
             Heathen
             (
             implied
             in
             that
             of
             Christ
             )
             that
             our
             condus
             be
             
               fortior
               promo
            
             ,
             and
             
               promus
               debilior
               condo
            
             ,
             that
             our
             layer
             up
             be
             stronger
             ,
             then
             our
             layer
             out
             ;
             for
             if
             it
             be
             weaker
             ,
             then
             our
             estate
             will
             go
             out
             too
             fast
             ,
             and
             then
             a
             man
             shall
             not
             
               sufficere
               rebus
               suis
            
             ,
             have
             sufficient
             for
             his
             own
             affairs
             ,
             nor
             shall
             resejus
             ,
             his
             estate
             ,
             
               sufficere
               sibi
            
             ,
             be
             sufficient
             for
             himself
             ,
             and
             then
             he
             will
             break
             the
             rules
             of
             justice
             to
             supply
             his
             wants
             .
          
           
             2.
             
             For
             that
             other
             use
             in
             laying
             out
             ,
             which
             concerns
             others
             ,
             we
             see
             ,
             that
             
               a
               man
            
             
             
               must
               judge
               wisely
               of
               the
               poor
               ,
            
             and
             that
             some
             poor
             are
             appropriated
             to
             us
             ,
             and
             that
             we
             
             are
             in
             respect
             of
             our
             goods
             ,
             but
             
               negotiatores
               ,
               Stewards
               that
               must
               give
               account
               of
               them
               .
            
             
             We
             receive
             all
             from
             God
             ,
             and
             consequently
             there
             is
             a
             rent
             charge
             ,
             which
             we
             must
             
             pay
             out
             of
             them
             ,
             
               juxt
               a
               benedictionem
               Domini
               ,
               as
               the
               Lord
               hath
               blessed
               us
               ,
            
             and
             by
             acknowledging
             
             (
             as
             before
             )
             that
             there
             is
             nothing
             in
             us
             ,
             or
             our
             Progenitors
             ,
             why
             God
             
             should
             deal
             so
             liberally
             with
             us
             ,
             and
             that
             therefore
             we
             owe
             an
             homage
             to
             him
             out
             of
             
             our
             estate
             ,
             which
             we
             must
             perform
             .
          
           
             We
             must
             remember
             that
             Charity
             doth
             not
             onely
             
               not
               seek
               her
               own
            
             ,
             but
             
               giveth
               to
               others
            
             ,
             and
             
               is
               bountiful
            
             ;
             and
             the
             Apostle
             makes
             an
             opposition
             between
             stealing
             ,
             and
             
             
               labouring
               to
               have
               wherewith
               to
               give
               to
               others
               that
               need
               ,
            
             to
             shew
             that
             the
             poor
             must
             
             be
             alwayes
             in
             our
             minde
             ,
             and
             that
             every
             one
             must
             say
             ,
             I
             work
             for
             them
             ,
             as
             well
             as
             for
             my self
             .
          
           
             David
             speaking
             of
             the
             materials
             for
             the
             temple
             ,
             saith
             to
             God
             ,
             
               Quod
               de
               manu
               tua
               accepimus
               ,
               damus
               tibi
               ,
               What
               we
               have
               received
               of
               thy
               hand
               ,
               we
               do
               return
               to
               thee
               again
               :
            
             
             he
             saith
             not
             with
             
               Judas
               ,
               Ad
               quid
               perditio
               hac
               ?
               to
               what
               end
               is
               this
               wast
               .
            
             We
             
             must
             give
             then
             ,
             and
             that
             of
             the
             best
             :
             God
             took
             order
             ,
             that
             nothing
             which
             was
             
             maimed
             ,
             or
             blinde
             ,
             or
             that
             had
             any
             deformity
             ,
             should
             be
             offered
             to
             him
             :
             and
             Solomon
             
             exhorts
             to
             
               honour
               God
               with
               our
               substance
               ,
               and
               with
               the
               first
               fruits
               of
               all
               our
               increase
               .
            
             On
             the
             contrary
             ,
             if
             a
             man
             detain
             any
             thing
             due
             to
             God
             ,
             God
             calls
             it
             a
             spoyling
             or
             
               robbing
               of
               him
            
             ,
             and
             saith
             ,
             that
             such
             
               are
               cursed
               with
               a
               Curse
            
             .
             Therefore
             
               S.
               Augustine
            
             
             tells
             us
             ,
             that
             
               Date
               ,
               &
               Dabitur
               ,
               Give
               ,
               and
               it
               shall
               be
               given
               you
               ,
            
             are
             Brethren
             .
          
           
             In
             particular
             the
             rules
             of
             giving
             to
             the
             poor
             .
          
           
             1.
             
             Because
             ,
             as
             we
             shewed
             formerly
             ,
             it
             is
             a
             sin
             not
             to
             give
             ,
             therefore
             every
             one
             must
             give
             ,
             except
             he
             himself
             be
             in
             extream
             necessity
             ;
             out
             of
             which
             case
             every
             man
             must
             give
             somewhat
             ,
             according
             to
             his
             ability
             .
             The
             reason
             is
             given
             by
             the
             Apostle
             ,
             
               Every
               man
               shall
               be
               accepted
               according
               to
               that
               which
               he
               hath
               ,
               and
               not
               according
            
             
             
               to
               that
               which
               he
               hath
               not
               .
            
             The
             Widows
             two
             mites
             are
             accepted
             ,
             and
             she
             greatly
             
             commended
             by
             our
             Saviour
             :
             and
             he
             that
             gives
             a
             
               cup
               of
               cold
               water
               in
               Christs
               name
               :
            
             
             
               shall
               not
               want
               his
               reward
            
             .
          
           
             Giving
             in
             some
             cases
             ,
             and
             lending
             in
             other
             ,
             are
             both
             enjoyned
             by
             our
             Saviour
             :
             
             and
             we
             have
             rules
             prescribed
             for
             the
             measure
             .
             Those
             Beleevers
             in
             the
             
               Acts
               ,
               gave
               to
            
             
             
               every
               one
               ,
               as
               they
               had
               need
               ,
            
             they
             had
             respect
             to
             the
             necessity
             of
             the
             party
             ;
             they
             were
             not
             like
             the
             prodigal
             ,
             of
             whom
             the
             Heathen
             said
             ,
             that
             he
             fared
             the
             worse
             for
             his
             luxury
             .
             Alms
             should
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               chast
               virgins
            
             ;
             but
             they
             become
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             harlots
             ,
             when
             they
             are
             prostituted
             without
             regard
             to
             the
             person
             .
             Neither
             as
             the
             Apostle
             saith
             ,
             must
             men
             so
             give
             ,
             
               that
               others
               may
               have
               ,
               and
               themselves
               want
               ,
            
             that
             others
             may
             finde
             case
             ,
             
             and
             themselves
             disease
             ;
             like
             those
             that
             have
             the
             
               passio
               diabetica
            
             ,
             who
             can
             hold
             nothing
             ,
             but
             give
             promiscuously
             to
             any
             so
             long
             as
             they
             are
             able
             ,
             for
             by
             this
             means
             ,
             their
             liberality
             doth
             
               perire
               liberalitate
            
             perish
             with
             liberality
             .
          
           
             2.
             
             As
             for
             the
             measure
             ,
             so
             also
             for
             the
             manner
             God
             gives
             rules
             ;
             as
             ,
             that
             we
             
               give
               freely
            
             ,
             God
             doth
             not
             love
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             one
             that
             gives
             of
             necessitie
             ,
             but
             
               a
               cheerful
               giver
            
             :
             Charity
             must
             not
             be
             wrung
             out
             of
             us
             .
             As
             we
             must
             not
             give
             promiscuously
             ,
             but
             use
             discretion
             ,
             so
             we
             must
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               search
               too
               curiously
               after
               the
               party
               ,
            
             nor
             〈◊〉
             or
             weigh
             too
             much
             their
             worthinesse
             ;
             for
             as
             the
             Heathen
             said
             ,
             we
             must
             give
             not
             homini
             ,
             to
             this
             man
             ,
             but
             humanitati
             ,
             to
             mankinde
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               fellow
               feeling
               compassion
               is
               due
               to
               nature
               ,
               and
               to
               the
               Law
               we
               must
               give
               our
               approbation
               .
            
          
           
           
             2.
             
             Another
             rule
             is
             given
             by
             the
             Wise
             man
             ,
             
               Say
               not
               to
               thy
               Neighbour
               ,
               go
               and
               come
            
             
             
               again
               ,
               and
               to
               morrow
               I
               will
               give
               thee
               ,
               when
               thou
               hast
               it
               by
               thee
               :
            
             we
             must
             give
             presently
             ,
             lest
             we
             be
             like
             him
             that
             
               S.
               Ambrose
            
             reproves
             ,
             
               Qui
               pauperi
               dabit
               potum
               cum
               acidum
               ,
               panem
               cum
               mucidum
               ,
            
             who
             will
             give
             the
             poor
             his
             drink
             when
             it
             is
             sowre
             ,
             and
             his
             bread
             ,
             when
             it
             is
             musty
             .
          
           
             These
             are
             the
             rules
             〈◊〉
             which
             we
             must
             be
             guided
             in
             giving
             ,
             and
             by
             thus
             doing
             ,
             as
             the
             Psalmist
             saith
             ,
             
               a
               man
               shall
               be
               sure
               to
               eat
               the
               Labour
               of
               his
               hands
               .
               The
               Lord
               will
               keep
            
             
             
               him
               in
               his
               sicknesse
               ,
               he
               will
               be
               his
               Physitian
               ,
            
             and
             
               his
               seed
               shall
               not
               want
            
             .
             
          
           
             Neither
             shall
             he
             receive
             onely
             Corporal
             blessings
             ,
             but
             by
             this
             means
             he
             shall
             
               abrumpere
               peccata
               ,
               break
               off
               his
               sins
               .
            
          
           
             For
             when
             a
             man
             findes
             his
             bowels
             open
             to
             the
             poor
             ,
             it
             is
             a
             good
             signe
             and
             symptome
             
             of
             Gods
             mercy
             and
             forgivenesse
             to
             him
             .
             When
             Cornelius
             gave
             alms
             ,
             his
             calling
             
             was
             neer
             .
             Our
             Saviour
             saith
             ,
             
               Give
               alms
               and
               all
               things
               shall
               be
               clean
               〈◊〉
               you
               ,
            
             
             speaking
             of
             Ceremonial
             cleannesse
             under
             the
             Law
             :
             and
             
               S.
               James
            
             saith
             ,
             this
             is
             a
             part
             of
             that
             moral
             purity
             required
             under
             the
             Gospel
             ,
             for
             
               pure
               religion
               and
               undefiled
               before
            
             
             
               God
               ,
               is
               to
               visit
               the
               fatherlesse
               and
               widows
               in
               adversity
               ,
               &c.
               
            
          
           
             Besides
             all
             this
             ,
             we
             shall
             hereby
             as
             the
             Apostle
             saith
             ,
             
               lay
               up
               a
               good
               foundation
               against
            
             
             
               the
               time
               to
               come
            
             ,
             when
             we
             shall
             be
             called
             to
             give
             an
             account
             of
             our
             stewardship
             ;
             for
             this
             is
             that
             which
             will
             come
             
               in
               rationem
            
             ,
             to
             be
             accounted
             for
             at
             the
             last
             day
             ,
             the
             relieving
             
             or
             not
             relieving
             of
             Christ
             in
             his
             members
             :
             
               I
               was
               hungry
               ,
               and
               ye
               fed
               me
               ,
            
             or
             
               fed
               me
               not
            
             ,
             saith
             Christ.
             In
             the
             〈◊〉
             of
             the
             talents
             ,
             the
             Lord
             asks
             the
             unprofitable
             servant
             ,
             
               why
               he
               gave
               not
               his
               money
               to
               the
               exchangers
               .
            
             S.
             Ambrose
             on
             that
             place
             ,
             asks
             who
             be
             those
             
               〈◊〉
               ,
               those
               money
               changers
            
             ?
             and
             he
             findes
             at
             last
             ,
             that
             Pauperes
             are
             
               Campsores
               ,
               the
               poor
               be
               those
               money
               changers
               .
            
             And
             therefore
             he
             saith
             ,
             If
             a
             man
             be
             to
             go
             into
             another
             countrey
             ,
             where
             he
             shall
             need
             money
             ,
             if
             he
             be
             in
             danger
             of
             thieves
             and
             robbers
             by
             the
             way
             ,
             or
             if
             his
             money
             will
             not
             be
             currant
             in
             the
             place
             whither
             he
             is
             to
             go
             ,
             he
             goes
             to
             the
             exchanger
             ,
             delivers
             him
             his
             money
             ,
             and
             takes
             a
             bill
             of
             his
             hand
             ,
             which
             he
             carries
             with
             him
             ,
             and
             so
             he
             fears
             neither
             robbers
             by
             the
             way
             ,
             who
             he
             is
             sure
             will
             not
             rob
             him
             of
             a
             piece
             of
             paper
             ,
             nor
             that
             he
             shall
             want
             currant
             money
             in
             the
             place
             he
             goes
             to
             :
             so
             saith
             he
             ,
             is
             the
             case
             of
             every
             man
             in
             this
             life
             ,
             he
             is
             travelling
             to
             his
             heavenly
             Countrey
             ,
             and
             therefore
             he
             should
             do
             like
             a
             Traveller
             ,
             who
             will
             neither
             load
             himself
             with
             that
             which
             may
             endanger
             his
             life
             ,
             nor
             will
             passe
             for
             currant
             in
             the
             place
             to
             which
             he
             goes
             ,
             but
             will
             so
             lay
             it
             out
             here
             ,
             that
             he
             may
             receive
             it
             there
             .
          
           
             Now
             ,
             as
             Job
             speaks
             ,
             
               We
               came
               naked
               out
               of
               our
               mothers
               womb
               :
            
             and
             as
             the
             Apostle
             
             saith
             ,
             
               We
               brought
               nothing
               into
               this
               world
               ,
               and
               it
               is
               certain
               we
               can
               carry
               nothing
               out
               of
               it
               ,
            
             
             for
             if
             we
             would
             ,
             we
             are
             sure
             to
             be
             stript
             of
             all
             as
             we
             go
             .
             
               The
               proud
               are
               robbed
            
             ,
             saith
             the
             Psalmist
             ,
             
               they
               have
               slept
               their
               sleep
               ,
               and
               when
               they
               awake
               in
               the
               morning
               ,
               they
               finde
            
             
             
               nothing
               in
               their
               hands
            
             .
             And
             then
             secondly
             ,
             if
             a
             man
             could
             carry
             any
             thing
             in
             his
             hand
             ,
             yet
             it
             is
             not
             gold
             and
             silver
             that
             will
             serve
             there
             ,
             it
             will
             not
             be
             currant
             in
             an
             other
             
             world
             .
             Therefore
             the
             best
             couse
             is
             ,
             in
             our
             passage
             hence
             ,
             to
             make
             friends
             of
             the
             temporal
             Mammon
             ,
             to
             deliver
             it
             here
             ,
             that
             we
             may
             receive
             the
             worth
             of
             it
             there
             .
             And
             this
             is
             ,
             as
             Ambrose
             speaks
             ,
             to
             be
             
               dives
               in
               libro
               sigillato
               ,
               rich
               in
               the
               sealed
               book
            
             ;
             as
             〈◊〉
             was
             ,
             whose
             alms
             came
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             into
             Gods
             book
             of
             remembrance
             .
          
           
             This
             is
             the
             committing
             of
             our
             wealth
             here
             to
             Christs
             factors
             and
             exchangers
             ,
             the
             poor
             ,
             for
             whom
             he
             himself
             is
             surety
             :
             
               what
               ye
               do
               to
               them
            
             ,
             saith
             Christ
             ,
             
               ye
               do
               to
               me
            
             ,
             I
             will
             make
             it
             good
             :
             he
             gives
             us
             his
             bill
             for
             it
             ,
             which
             is
             the
             very
             gospel
             ,
             the
             word
             of
             God
             ,
             which
             cannot
             fail
             ,
             wherein
             he
             hath
             promised
             ,
             that
             not
             a
             cup
             of
             cold
             water
             ,
             but
             shall
             be
             returned
             .
             This
             is
             our
             warrant
             for
             delivering
             here
             ,
             and
             receiving
             it
             there
             .
          
           
             The
             Heathen
             man
             said
             ,
             that
             works
             of
             mercy
             do
             swim
             out
             with
             us
             ;
             and
             the
             Scripture
             saith
             ,
             that
             the
             just
             ,
             when
             they
             rest
             from
             their
             labours
             ,
             
               opera
               eorum
               〈◊〉
               〈◊〉
               ,
               their
               works
               shall
               follow
               them
            
             ;
             for
             when
             as
             others
             are
             like
             him
             that
             dreams
             of
             a
             great
             dinner
             ,
             
             but
             when
             awakes
             ,
             he
             is
             hungry
             :
             they
             that
             are
             rich
             in
             these
             works
             shall
             be
             surely
             rewarded
             ,
             their
             works
             shall
             be
             accounted
             to
             them
             :
             to
             them
             shall
             be
             said
             ,
             
               Come
               ye
               blessed
               of
               my
               father
               ,
               &c.
            
             〈◊〉
             conclude
             ,
             he
             that
             follows
             after
             righteousnesse
             ,
             by
             just
             dealing
             ,
             both
             in
             getting
             and
             restoring
             ,
             and
             after
             mercy
             ,
             in
             using
             of
             his
             〈◊〉
             ,
             He
             shall
             finde
             life
             ,
             and
             righteousnesse
             ,
             and
             honour
             and
             〈◊〉
             hereafter
             in
             the
             world
             to
             come
             .
          
           
             The
             last
             thing
             to
             be
             touched
             is
             according
             to
             the
             sixth
             rule
             ,
             to
             procure
             the
             keeping
             
             of
             this
             precept
             in
             others
             ,
             the
             Psalmist
             makes
             it
             a
             sin
             ,
             not
             onely
             furare
             to
             steal
             ,
             but
             
             
             
               currere
               cumfure
            
             ,
             to
             run
             with
             a
             thief
             ;
             and
             Solomon
             saith
             ,
             
               That
               he
               that
               is
               partner
               with
            
             
             
               a
               thief
               ,
               destroyeth
               his
               own
               soul
               ,
            
             therefore
             we
             must
             not
             communicate
             with
             others
             in
             this
             sin
             .
             And
             not
             onely
             must
             we
             observe
             this
             in
             the
             Negative
             part
             ,
             but
             also
             in
             the
             Affirmative
             ,
             we
             must
             draw
             others
             from
             the
             breach
             of
             the
             precept
             ,
             as
             the
             Psalmist
             ,
             who
             exhorts
             others
             ,
             not
             to
             
               trust
               in
               oppression
               and
               robbery
               ,
               and
               if
               riches
               increase
               ,
               that
               they
            
             
             
               set
               not
               their
               hearts
               upon
               them
               .
            
             The
             like
             doth
             Solomon
             ,
             when
             he
             saith
             ,
             
               that
               bread
               of
               deceit
            
             
             
               is
               sweet
               to
               a
               man
               ,
               but
               afterward
               his
               mouth
               is
               filled
               with
               gravel
               ,
            
             and
             therefore
             he
             warneth
             every
             one
             ,
             
               not
               to
               let
               mercy
               and
               truth
               forsake
               him
               ,
               so
               he
               shall
               have
               favour
               in
            
             
             
               the
               sight
               of
               God
               and
               man.
            
             Thus
             to
             avoid
             this
             sin
             of
             theft
             both
             in
             themselves
             and
             others
             ,
             hath
             been
             the
             practise
             and
             endeavour
             of
             the
             Saints
             in
             all
             Ages
             .
          
        
      
       
         
           THE
           EXPOSITION
           OF
           THE
           Ninth
           Commandement
           .
        
         
           
             CHAP.
             I.
             
          
           
             
               The
               words
               expounded
               .
               What
               is
               meant
               by
               
                 (
                 Non
                 respondebis
              
               )
               in
               the
               Original
               .
               Addit
               .
               about
               the
               meaning
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               respondere
               .
               What
               by
               (
               witnesse
               .
               )
               Four
               witnesses
               .
               1.
               
               God.
               2.
               
               The
               conscience
               .
               3.
               
               Men
               and
               Angels
               .
               4.
               
               The
               Creatures
               .
               What
               is
               meant
               by
               (
               false
               ,
               )
               what
               by
               
                 (
                 contra
              
               ,
               against
               )
               what
               by
               proximum
               ,
               Neighbour
               .
               )
               The
               coherence
               and
               dependance
               of
               this
               Commandement
               .
               The
               scope
               and
               use
               of
               it
               .
               1.
               
               In
               respect
               of
               God.
               2.
               
               Of
               the
               Church
               .
               3.
               
               Of
               the
               Common
               wealth
               .
               4.
               
               Of
               private
               persons
               .
            
             
               
                 Exod.
                 20.
                 16.
              
               
               Thou
               shalt
               not
               bear
               false
               witnesse
               against
               thy
               Neighbour
               .
            
          
           
             FOr
             the
             exposition
             of
             this
             Commandement
             we
             must
             have
             recourse
             to
             those
             places
             of
             Scripture
             ,
             where
             the
             sin
             here
             forbidden
             is
             prohibited
             ,
             and
             the
             duties
             here
             implyed
             ,
             are
             commanded
             ,
             as
             in
             the
             
             Old
             Testament
             ,
             to
             Levit.
             19.
             11.
             16
             ,
             17.
             
             
               Ye
               shall
               not
               lye
               one
               to
               another
               :
            
             and
             ,
             
               Thou
               shalt
               not
               go
               up
               and
               down
               as
               a
               tale
               bearer
               among
               thy
               people
               .
            
             And
             ,
             
               Thou
               shalt
               not
               hate
               thy
               brother
               in
               thy
               heart
               ,
               &c.
            
             And
             to
             Zach.
             8.
             16
             ,
             17.
             
             
               Speak
               ye
               every
               man
               the
               truth
               to
               his
               Neighbour
               :
            
             And
             ,
             
               Love
               no
               false
               oath
            
             .
             And
             in
             the
             New
             Testament
             ,
             to
             Matth.
             12.
             34
             ,
             35
             ,
             36.
             
             
             
               Out
               of
               the
               abundance
               of
               the
               heart
               the
               mouth
               speaketh
               ,
            
             for
             
               a
               good
               man
               out
               of
               the
               good
               treasures
               of
               his
               heart
               bringeth
               forth
               good
               things
               ,
               &c.
            
             and
             to
             Ephes.
             4.
             25.
             where
             we
             have
             
             both
             parts
             of
             this
             Commandement
             .
             The
             Negative
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Cast
               off
               lying
            
             ;
             
             and
             then
             in
             the
             next
             words
             ,
             the
             Affirmative
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             
               Speak
               every
               man
               the
               truth
               to
               his
               Neighbour
               .
            
          
           
             First
             ,
             to
             make
             plain
             the
             words
             ,
             and
             the
             meaning
             of
             them
             .
             This
             Commandement
             
             is
             not
             delivered
             in
             one
             word
             ,
             as
             some
             of
             the
             others
             ,
             but
             consists
             of
             divers
             words
             ,
             which
             rendred
             according
             to
             the
             Hebrew
             run
             thus
             ,
             
               Non
               respondebis
               testimonium
               falsum
               ,
               super
               vicinum
               tuum
               ,
            
             thou
             shalt
             not
             answer
             a
             false
             testimony
             concerning
             thy
             Neighbour
             .
          
           
           
             The
             words
             
               non
               respondebis
            
             ,
             thou
             〈◊〉
             not
             answer
             ,
             must
             be
             understood
             according
             
             to
             the
             Hebrew
             〈◊〉
             ;
             in
             which
             ,
             to
             answer
             is
             (
             to
             speak
             )
             whether
             there
             be
             any
             question
             asked
             or
             no.
             So
             the
             Evangelists
             often
             begin
             a
             story
             ,
             thus
             ,
             
               Jesus
               answered
               and
               said
            
             ,
             though
             no
             man
             spake
             to
             him
             ,
             nor
             demanded
             any
             thing
             of
             him
             .
             So
             that
             by
             answering
             
             is
             not
             meant
             onely
             ,
             speaking
             the
             truth
             when
             it
             is
             demanded
             ,
             but
             also
             to
             speak
             truth
             〈◊〉
             we
             speak
             ,
             though
             no
             question
             be
             asked
             of
             us
             .
             For
             the
             Hebrew
             〈◊〉
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifieth
             〈◊〉
             
               to
               speak
               or
               utter
               ones
               minde
               ,
            
             and
             therefore
             we
             finde
             it
             used
             to
             expresse
             singing
             ,
             as
             in
             Exod.
             32.
             18.
             where
             Moses
             saith
             he
             heard
             
               vocem
               cantantium
            
             ,
             the
             voice
             of
             them
             that
             sung
             ,
             〈◊〉
             the
             same
             word
             is
             used
             ,
             so
             that
             it
             signifies
             to
             speak
             ,
             either
             by
             way
             of
             question
             ,
             or
             answer
             ,
             or
             otherwise
             .
          
           
             Although
             it
             be
             true
             ,
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             may
             signifie
             generally
             to
             speak
             ,
             and
             so
             is
             often
             rendred
             
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             and
             sometimes
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             respondeo
             ;
             and
             though
             all
             contained
             under
             the
             general
             signification
             may
             be
             reduced
             hither
             ,
             yet
             it
             is
             more
             probable
             ,
             that
             literally
             and
             properly
             in
             this
             place
             the
             word
             is
             strictly
             taken
             for
             answering
             ,
             because
             the
             custome
             was
             among
             the
             Jews
             ,
             that
             the
             Judges
             did
             adjure
             the
             witnesses
             ,
             by
             the
             name
             of
             God
             to
             speak
             the
             truth
             ,
             to
             which
             the
             witnesses
             made
             answer
             ?
             and
             therefore
             whereas
             we
             reade
             ,
             Levit.
             5.
             1.
             
             
               If
               a
               soul
               sin
               and
               hear
               the
               voyce
               of
               swearing
               ,
               and
               be
               a
               witnesse
               ,
               &c
               ,
            
             
             The
             Hebrew
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             is
             rendred
             by
             the
             Greck
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               And
               〈◊〉
               the
               voyce
               of
               one
               adjuring
               ,
               &c.
            
             as
             referring
             to
             the
             adjuration
             of
             the
             Judge
             ,
             to
             which
             the
             〈◊〉
             was
             to
             answer
             .
             So
             also
             guilty
             persons
             or
             such
             as
             were
             accused
             ,
             were
             wont
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             be
             〈◊〉
             ,
             as
             we
             see
             in
             the
             example
             of
             Achan
             adjured
             by
             Joshua
             ,
             and
             of
             our
             Saviour
             adjured
             by
             the
             High
             Priest.
             The
             form
             of
             such
             adjurations
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               Give
               glory
               to
               God
            
             ,
             as
             in
             that
             place
             of
             Josh.
             and
             
               John
               9.
               24.
            
             or
             in
             other
             words
             equivalent
             ,
             
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               I
               adjure
               thee
               to
               speak
               the
               truth
               to
               me
               in
               the
               name
               of
               the
               Lord
               ,
            
             1
             Kings
             22.
             16.
             
          
           
             The
             next
             word
             is
             ,
             witnesse
             .
             Thou
             shalt
             not
             bear
             false
             witnesse
             ,
             &c.
             which
             we
             
             〈◊〉
             applyed
             four
             wayes
             in
             Scripture
             .
          
           
             1.
             
             To
             the
             great
             and
             chief
             witnesse
             ,
             God
             himself
             .
             When
             〈◊〉
             was
             〈◊〉
             accused
             
             
             by
             his
             friends
             ,
             he
             appeals
             to
             this
             〈◊〉
             ,
             
               Ecce
               testis
               meus
               est
               in
               Coel.
               s
               ,
               〈◊〉
               my
               witnesse
            
             
             
               is
               in
               heaven
            
             ;
             and
             S.
             John
             saith
             ,
             
               There
               are
               three
               that
               bear
               witnesse
               in
               heaven
               ,
               the
               〈◊〉
               ,
               the
               Word
               ,
               and
               the
               Spirit
               ,
            
             every
             person
             in
             the
             Deity
             is
             a
             〈◊〉
             of
             the
             truth
             ,
             and
             〈◊〉
             witnesses
             we
             have
             of
             our
             thoughts
             ,
             words
             ,
             and
             〈◊〉
             ,
             whether
             they
             be
             〈◊〉
             or
             evil
             .
             These
             are
             true
             and
             faithful
             〈◊〉
             ,
             God
             is
             often
             stiled
             
               the
               God
               of
            
             
             〈◊〉
             ,
             and
             〈◊〉
             is
             called
             that
             
               true
               and
               faithful
               witnesse
            
             ,
             yea
             ,
             
               truth
               it
               〈◊〉
            
             ;
             and
             the
             
             Holy
             Ghost
             is
             
               Spiritus
               veritatis
               ,
               the
               Spirit
               of
               truth
               .
            
             These
             are
             the
             witnesses
             ,
             with
             
             whose
             testimony
             we
             must
             〈◊〉
             our selves
             :
             This
             must
             be
             our
             comfort
             ,
             〈◊〉
             
               our
               praise
               is
               not
               of
               men
               ,
               but
               of
               God
               ,
            
             who
             onely
             can
             judge
             of
             the
             sincerity
             〈◊〉
             our
             〈◊〉
             .
             
             〈◊〉
             men
             may
             often
             be
             applauded
             by
             the
             wicked
             ,
             when
             a
             good
             man
             shall
             be
             slighted
             ;
             〈◊〉
             such
             〈◊〉
             shall
             not
             stand
             a
             man
             in
             stead
             ;
             it
             is
             not
             the
             〈◊〉
             of
             〈◊〉
             that
             makes
             one
             praise
             worthy
             ,
             nay
             ,
             it
             〈◊〉
             a
             great
             judgement
             ,
             to
             be
             well
             spoken
             of
             and
             〈◊〉
             by
             wicked
             men
             .
             
               Wo
               be
               to
               you
            
             ,
             saith
             Christ
             ,
             
               when
               all
               men
               shall
               〈◊〉
               well
               of
               you
               .
            
             Qui
             
             laudatur
             ab
             hominibus
             vituperante
             Deo
             〈◊〉
             salvabitur
             ab
             hominibus
             damnante
             〈◊〉
             ,
             
               He
               that
               is
               praised
               by
               men
               when
               God
               abhors
               him
               ,
               shall
               not
               be
               saved
               by
               men
               when
               God
               condemns
            
             
             him
             :
             He
             is
             not
             a
             Jew
             that
             is
             one
             
               out
               wardly
            
             ,
             but
             he
             that
             is
             one
             
               inwardly
               .
               whose
               praise
               is
               not
               of
               〈◊〉
               ,
               but
               of
               God.
            
             Therefore
             the
             Apostle
             ,
             when
             the
             〈◊〉
             past
             rash
             
             judgement
             upon
             him
             ,
             tels
             them
             ,
             
               〈◊〉
               pro
               minimo
               〈◊〉
            
             ,
             &c.
             
             
               It
               is
               a
               small
               matter
               for
               me
               to
               be
               judged
               of
               you
               ,
               〈◊〉
               that
               〈◊〉
               me
               is
               the
               Lord.
               
            
          
           
             2.
             
             Now
             〈◊〉
             this
             great
             witnesse
             ,
             in
             the
             second
             place
             cometh
             〈◊〉
             witnesse
             which
             
             the
             Apostle
             〈◊〉
             of
             ,
             Rom.
             2.
             15.
             
             
               Attestante
               ipsis
               conscientia
               ,
               Their
               conscience
               bearing
            
             
             
               them
               witnesse
            
             :
             and
             Rom.
             9.
             1.
             
             
               I
               〈◊〉
               the
               truth
               in
               Christ
               ,
               my
               conscience
               also
               bearing
               me
               〈◊〉
               .
            
             Of
             〈◊〉
             the
             Heathen
             man
             said
             that
             it
             is
             
               〈◊〉
               testis
            
             ,
             as
             a
             thousand
             witnesses
             ,
             
             because
             it
             is
             the
             knowledge
             of
             our selves
             ,
             and
             of
             our
             own
             〈◊〉
             ,
             and
             〈◊〉
             he
             〈◊〉
             him
             
               Miserum
               ,
               miserable
               ,
               Qui
               contemnit
               〈◊〉
               testem
               ,
               that
               despiseth
               this
               witnesse
               :
            
             For
             〈◊〉
             that
             regards
             not
             the
             testimony
             of
             his
             own
             conscience
             ,
             will
             not
             〈◊〉
             〈◊〉
             of
             this
             Commandement
             ,
             in
             bearing
             〈◊〉
             witnesse
             against
             his
             brother
             ;
             and
             when
             men
             〈◊〉
             not
             to
             the
             voice
             of
             their
             conscience
             ,
             it
             is
             the
             beginning
             of
             all
             apostasie
             both
             in
             faith
             and
             practice
             ;
             and
             therefore
             the
             Apostle
             saith
             ,
             that
             the
             
               wrath
               of
               God
               is
               〈◊〉
               from
               Heaven
               against
               all
               such
               as
               suppresse
               or
               smother
               the
               truth
               in
               unrightcousnesse
               .
            
             〈◊〉
             when
             men
             have
             a
             wicked
             affection
             or
             inclination
             to
             any
             sinful
             act
             ,
             and
             
             though
             their
             consciences
             speak
             unto
             them
             and
             tell
             them
             ,
             this
             they
             ought
             not
             to
             do
             ,
             and
             they
             will
             not
             hearken
             unto
             it
             ,
             then
             they
             detain
             the
             truth
             in
             unrighteousnesse
             ,
             for
             they
             suppresse
             and
             keep
             down
             the
             truth
             as
             a
             prisoner
             ,
             which
             would
             shine
             forth
             in
             their
             hearts
             :
             For
             〈◊〉
             the
             Heathen
             man
             said
             ,
             the
             foundation
             of
             Gods
             justice
             begins
             here
             ,
             when
             he
             speaks
             in
             the
             hearts
             and
             consciences
             of
             men
             ,
             and
             they
             will
             notwithstanding
             do
             the
             contrary
             ,
             for
             this
             moves
             God
             to
             leave
             them
             to
             themselves
             ;
             and
             as
             
             s.
             Paul
             saith
             ,
             
               to
               give
               them
               over
               to
               strong
               delusions
               ,
               that
               they
               may
               believe
               lies
               .
            
          
           
             And
             though
             this
             witnesse
             be
             great
             ,
             yet
             
               God
               is
               greater
               then
               our
               consciences
               ,
            
             as
             s.
             Paul
             
             and
             s.
             John
             say
             ;
             and
             therefore
             
               S.
               Paul
            
             saith
             ,
             that
             though
             our
             hearts
             acquit
             us
             ,
             yet
             are
             
             we
             not
             thereby
             justified
             :
             Men
             do
             often
             dream
             strange
             things
             of
             themselves
             ,
             and
             are
             deceived
             in
             their
             judgement
             and
             purposes
             ,
             for
             the
             heart
             of
             man
             (
             as
             the
             Prophet
             speaks
             )
             is
             deceitful
             above
             all
             things
             ,
             and
             therefore
             when
             our
             consciences
             come
             to
             be
             〈◊〉
             up
             ,
             
               coram
               magno
               judice
            
             ,
             before
             that
             great
             Judge
             ,
             it
             will
             appear
             ,
             that
             in
             many
             things
             we
             have
             been
             mistaken
             ,
             which
             made
             S.
             Paul
             say
             ,
             
               That
               though
               he
               knew
               nothing
            
             
             
               by
               himself
               ,
               yet
               was
               he
               not
               thereby
               justified
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               For
               he
               that
               judgeth
               me
            
             (
             saith
             he
             )
             
               is
               the
               Lord.
            
             〈◊〉
             we
             give
             to
             Conscience
             the
             second
             place
             .
          
           
             3.
             
             Because
             God
             doth
             not
             now
             speak
             from
             heaven
             ,
             and
             a
             mans
             conscience
             may
             be
             seared
             ,
             that
             it
             will
             not
             speak
             ,
             and
             when
             it
             speaks
             ,
             it
             speaks
             onely
             to
             a
             mans
             self
             ,
             and
             cannot
             be
             heard
             by
             others
             :
             therefore
             a
             third
             witnesse
             is
             requisite
             ,
             which
             is
             ,
             that
             one
             man
             bear
             witnesse
             to
             another
             .
             
               Vos
               est
               is
               mihi
               testes
            
             ,
             saith
             Joshua
             to
             the
             people
             ,
             
               Ye
               are
               my
               witnesses
               ,
               that
               ye
               have
               chosen
               the
               Lord
               to
               serve
               him
               ,
            
             and
             they
             said
             ,
             
               Sumus
               testes
               ,
               we
               are
               witnesses
               .
            
             And
             concerning
             this
             kinde
             of
             testimony
             is
             this
             Commandement
             specially
             given
             ,
             that
             the
             truth
             may
             be
             established
             by
             witnesses
             ,
             〈◊〉
             which
             this
             
             〈◊〉
             was
             made
             ,
             that
             
               in
               the
               mouth
               of
               two
               or
               three
               witnesses
               ,
               every
               truth
               should
               be
               established
            
             ;
             
             he
             that
             is
             worthy
             of
             death
             must
             be
             convict
             by
             two
             or
             three
             witnesses
             ,
             but
             at
             
             the
             mouth
             of
             one
             witnesse
             he
             shall
             not
             dye
             .
             And
             the
             hands
             of
             the
             witnesses
             must
             be
             
             
             first
             upon
             him
             to
             put
             him
             to
             death
             .
             
          
           
             4.
             〈◊〉
             all
             these
             ,
             there
             is
             a
             fourth
             witnesse
             ,
             viz.
             the
             dumb
             and
             livelesse
             creature
             .
             
             When
             Joshua
             had
             made
             a
             covenant
             with
             the
             people
             ,
             he
             took
             a
             great
             stone
             and
             pitched
             it
             under
             an
             Oak
             ,
             saying
             ,
             
               Behold
               this
               stone
               shall
               be
               a
               witnesse
               unto
               us
               ,
               &c.
            
             there
             is
             the
             witnesse
             of
             a
             stone
             :
             and
             the
             prophet
             〈◊〉
             saith
             ,
             
               That
               the
               stone
               in
               the
               wall
            
             
             
               shall
               cry
               out
               ,
               and
               the
               beam
               out
               of
               the
               timber
               shall
               answer
               it
               ,
            
             and
             shall
             testifie
             against
             men
             for
             their
             covetousnesse
             and
             oppression
             ;
             here
             is
             the
             witnesse
             of
             a
             piece
             of
             wood
             .
             s.
             James
             saith
             ,
             
               The
               rust
               and
               canker
               of
               their
               gold
               and
               silver
               shall
               be
               a
               witnesse
               against
            
             
             
               the
               rich
               men
               of
               those
               times
               :
            
             Here
             gold
             and
             silver
             bear
             witnesse
             .
             All
             which
             shew
             ,
             that
             because
             man
             is
             unfaithful
             ,
             therefore
             recourse
             must
             be
             had
             to
             other
             creatures
             to
             be
             witnesses
             against
             him
             .
          
           
             Thus
             Moses
             begins
             his
             Song
             ,
             and
             Esay
             his
             prophesie
             ,
             with
             
               Hear
               O
               Heavens
               ,
               and
            
             
             
               give
               ear
               O
               Earth
               ,
               &c.
               
            
             And
             the
             Prophet
             Micah
             ,
             his
             plea
             with
             the
             people
             ,
             
               Hear
               O
            
             
             
               mountains
               the
               Lords
               controversie
            
             ;
             and
             this
             counsel
             was
             taken
             ,
             either
             because
             no
             men
             
             were
             lest
             who
             were
             fit
             to
             be
             Judges
             of
             the
             matter
             ,
             and
             therefore
             he
             speaks
             to
             the
             mountains
             ;
             no
             man
             was
             free
             from
             prevarication
             ,
             and
             therefore
             none
             was
             fit
             .
             Or
             else
             because
             this
             is
             
               testimonium
               facti
            
             ;
             as
             when
             mens
             actions
             do
             testifie
             for
             or
             against
             them
             ,
             as
             the
             rust
             of
             their
             gold
             and
             silver
             ,
             did
             testifie
             their
             covetousnesse
             in
             hoarding
             it
             up
             .
          
           
             There
             is
             not
             onely
             
               vox
               linguae
            
             ,
             a
             voice
             or
             testimony
             of
             the
             tongue
             ,
             but
             also
             ,
             
               vox
               operis
            
             ,
             a
             voice
             and
             testimony
             of
             the
             work
             :
             Iob
             saith
             ,
             
               That
               the
               wrinckles
               of
               his
               face
               ,
            
             
             
               and
               his
               leannesse
               ,
               did
               bear
               witnesse
               against
               him
               .
            
             And
             so
             there
             is
             
               Falsum
               testimonium
               facti
            
             ,
             a
             false
             〈◊〉
             in
             fact
             ,
             as
             in
             Hypocrisie
             ;
             as
             well
             as
             
               falsum
               testimonium
               dicti
            
             ,
             a
             false
             testimony
             in
             word
             .
             Now
             of
             these
             four
             witnesses
             the
             two
             former
             belong
             to
             the
             first
             Table
             ,
             the
             two
             latter
             to
             this
             Commandement
             .
          
           
             The
             third
             word
             to
             be
             explained
             is
             (
             False
             ,
             )
             
               Thou
               shalt
               not
               bear
               false
               witnesse
               ,
            
             
             &c.
             
          
           
             The
             word
             in
             the
             Original
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             hath
             three
             significations
             ,
             whereof
             the
             Latine
             word
             (
             Falsum
             )
             will
             bear
             but
             one
             ,
             for
             it
             signifies
             ,
             1.
             
             Falsum
             ,
             a
             falsehood
             .
             2.
             
             Mendacium
             ,
             alye
             .
             3.
             
             Vanum
             ,
             a
             vain
             thing
             .
          
           
             
               1.
               
               Falsum
               ,
               falsehood
               ,
               is
               to
               speak
               ,
               
                 aliter
                 quam
                 se
                 res
                 habet
              
               ,
               otherwise
               then
               the
               thing
               it self
               is
               ,
               when
               
                 sermo
                 non
                 est
                 adaequatus
                 〈◊〉
              
               ,
               when
               the
               speech
               is
               not
               agreeable
               and
               consonant
               to
               the
               truth
               of
               the
               things
               .
            
             
               
               2.
               〈◊〉
               ,
               to
               lye
               ,
               is
               ,
               (
               as
               the
               common
               derivation
               is
               )
               
                 ire
                 contra
                 mentem
              
               to
               go
               contrary
               to
               our
               own
               minde
               ,
               which
               is
               ,
               when
               a
               man
               speaks
               ,
               
                 aliter
                 quam
                 ipse
                 sentit
              
               ,
               otherwise
               then
               himself
               thinks
               ,
               the
               contrary
               of
               which
               ,
               is
               that
               which
               David
               requires
               ,
               to
               
               
                 speak
                 the
                 truth
                 from
                 the
                 heart
                 .
              
            
             
               3.
               
               Vanum
               ,
               a
               vain
               speech
               ,
               is
               such
               as
               makes
               not
               for
               the
               end
               of
               speech
               .
               Now
               speech
               was
               ordained
               for
               two
               necessary
               uses
               ;
               whereof
               the
               one
               concerns
               the
               life
               to
               come
               ,
               the
               other
               this
               present
               life
               .
               The
               first
               end
               ,
               is
               to
               build
               men
               up
               in
               faith
               and
               piety
               towards
               God
               ,
               the
               other
               to
               maintain
               justice
               and
               charity
               among
               men
               :
               whatsoever
               speech
               therefore
               conduces
               not
               to
               one
               of
               these
               two
               ends
               ,
               is
               vain
               ,
               because
               it
               is
               
                 signum
                 mendax
              
               ,
               a
               false
               or
               lying
               signe
               ,
               for
               it
               wants
               the
               signatum
               ,
               the
               thing
               signified
               .
               And
               therefore
               all
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 foolish
                 talking
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 filthy
                 or
                 unsavoury
                 speech
              
               ,
               condemned
               by
               the
               Apostle
               ,
               
               are
               here
               forbidden
               ,
               as
               not
               conducing
               to
               the
               ends
               of
               speech
               ,
               and
               therefore
               are
               
               vain
               and
               frivolous
               .
            
          
           
             The
             next
             word
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               in
               socium
               tuum
            
             ,
             which
             we
             render
             (
             against
             thy
             Neighbor
             )
             
             upon
             which
             translation
             many
             have
             undertaken
             to
             maintain
             the
             lawfulnesse
             of
             
               Officiosum
               mendacium
            
             ,
             an
             officious
             lye
             ,
             because
             it
             is
             not
             against
             our
             neighbour
             ,
             but
             for
             his
             good
             ;
             as
             if
             one
             tell
             a
             lye
             to
             save
             a
             mans
             life
             or
             goods
             :
             but
             the
             words
             of
             the
             Commandement
             do
             not
             infer
             it
             :
             for
             they
             may
             be
             generally
             rendred
             ,
             
               super
               socium
            
             ,
             or
             proximum
             ,
             about
             or
             concerning
             our
             neighbour
             ,
             whether
             for
             him
             or
             against
             him
             .
             As
             that
             place
             in
             Psal.
             15.
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             our
             translation
             renders
             ,
             
               contra
               innocentem
            
             ,
             against
             the
             innocent
             :
             And
             
               Tremelius
               ,
               Pro
               innocente
            
             ,
             for
             the
             innocent
             ,
             may
             be
             better
             rendred
             
               super
               innocentem
            
             ,
             concerning
             the
             innocent
             ,
             whether
             it
             be
             for
             him
             ,
             or
             against
             him
             .
          
           
             To
             lye
             〈◊〉
             our
             neighbour
             is
             apparently
             unlawful
             ,
             the
             very
             〈◊〉
             have
             condemned
             it
             :
             But
             the
             law
             of
             God
             ,
             and
             Christian
             charity
             condemn
             it
             ,
             when
             it
             is
             for
             him
             ,
             even
             to
             help
             him
             It
             were
             good
             in
             〈◊〉
             ,
             that
             the
             interpreter
             would
             observe
             this
             rule
             ,
             to
             let
             the
             words
             stand
             in
             as
             large
             and
             broad
             a
             sense
             as
             they
             will
             bear
             ,
             for
             so
             if
             need
             be
             they
             may
             be
             restrained
             by
             other
             places
             ;
             but
             if
             they
             be
             rendred
             in
             too
             narrow
             or
             strict
             a
             sence
             ,
             as
             here
             ,
             pro
             or
             contra
             ,
             for
             or
             against
             ,
             the
             ignorant
             and
             unstable
             will
             take
             occasion
             to
             wrest
             them
             ,
             as
             here
             to
             exclude
             from
             the
             prohibition
             ,
             whatsoever
             is
             not
             against
             our
             neighbour
             .
             Therefore
             the
             words
             here
             may
             be
             best
             rendred
             ,
             (
             
               concerning
               thy
               neighbour
            
             ,
             )
             which
             may
             signifie
             and
             include
             both
             ,
             (
             against
             )
             &
             (
             with
             )
             our
             neighbour
             .
             For
             as
             the
             word
             signifieth
             (
             against
             )
             so
             also
             it
             signifies
             (
             with
             )
             ,
             and
             is
             so
             rendred
             in
             Genesis
             30.
             33.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               my
               righteousnesse
               shall
               answer
               (
               for
               me
               )
            
             and
             so
             the
             proposition
             may
             have
             a
             general
             sense
             including
             both
             .
          
           
             Lastly
             ,
             here
             is
             (
             Neighbour
             )
             mentioned
             ,
             to
             parallel
             this
             Commandement
             with
             the
             
             third
             ,
             which
             do
             herein
             meet
             ,
             as
             it
             were
             
               ex
               aequo
            
             ,
             that
             both
             prohibit
             the
             abuse
             of
             the
             tongue
             ,
             and
             differ
             in
             regard
             of
             the
             Object
             ,
             which
             in
             the
             third
             Commandement
             is
             God
             ,
             in
             this
             ,
             
               our
               Neighbour
            
             .
             For
             as
             there
             we
             are
             forbidden
             to
             use
             our
             tongue
             in
             any
             way
             which
             may
             be
             derogatory
             to
             God
             ,
             by
             the
             unhallowing
             of
             his
             Name
             ;
             so
             here
             we
             are
             forbidden
             to
             use
             it
             against
             our
             neighbour
             ,
             in
             any
             way
             which
             may
             bring
             damage
             ,
             or
             be
             prejudicial
             to
             him
             .
          
           
             Thus
             far
             〈◊〉
             the
             explication
             of
             the
             words
             .
          
           
             For
             the
             coherence
             of
             this
             with
             the
             foregoing
             Commandement
             ,
             and
             the
             dependance
             
             thereof
             upon
             it
             .
             Some
             give
             this
             reason
             .
             That
             whereas
             in
             the
             former
             ,
             all
             unjust
             wayes
             of
             getting
             are
             forbidden
             ,
             amongst
             which
             lying
             and
             false
             speaking
             is
             one
             :
             For
             the
             Heathen
             man
             said
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Where
               a
               lye
               must
               be
               made
               ,
               let
               it
               be
               made
               :
            
             And
             where
             must
             a
             lye
             be
             made
             ?
             he
             answers
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               when
               any
               gain
               is
               to
               be
               got
               by
               it
               .
            
             Therefore
             to
             meet
             with
             this
             common
             〈◊〉
             of
             men
             ,
             God
             restrains
             all
             lying
             and
             false
             testimony
             in
             this
             Commandement
             .
             And
             this
             reason
             of
             the
             dependance
             hath
             some
             shew
             in
             it
             .
          
           
             〈◊〉
             conceive
             ,
             that
             as
             God
             establisht
             authority
             in
             the
             fifth
             Commandement
             ,
             for
             the
             good
             of
             humane
             society
             ,
             and
             in
             the
             three
             next
             gave
             order
             for
             promiscuous
             duties
             ,
             which
             are
             common
             to
             all
             ,
             so
             here
             in
             this
             ,
             if
             there
             should
             be
             any
             breach
             of
             those
             three
             last
             ,
             whereby
             men
             must
             have
             〈◊〉
             to
             Judges
             ,
             and
             make
             use
             of
             their
             authority
             ,
             
             because
             those
             in
             authority
             must
             proceed
             upon
             evidence
             and
             proof
             by
             witnesses
             ,
             Therefore
             God
             sets
             this
             Commandement
             in
             the
             next
             place
             ,
             wherein
             he
             takes
             order
             for
             witnesses
             to
             speak
             the
             truth
             ,
             and
             not
             to
             give
             false
             testimony
             against
             any
             .
             This
             seems
             to
             have
             〈◊〉
             from
             several
             places
             of
             Scripture
             ;
             for
             if
             any
             should
             violate
             the
             sixth
             Commandement
             ,
             the
             Elders
             of
             the
             City
             were
             to
             examine
             the
             matter
             ,
             and
             sentence
             
             was
             to
             bee
             given
             upon
             him
             ,
             by
             the
             testimony
             of
             witnesses
             :
             So
             for
             the
             seventh
             :
             If
             any
             man
             should
             〈◊〉
             his
             Wife
             ,
             the
             Elders
             of
             the
             City
             must
             judge
             of
             the
             
             matter
             ,
             and
             the
             father
             and
             mother
             of
             the
             woman
             shall
             witnesse
             of
             her
             virginity
             :
             And
             for
             the
             eighth
             ,
             the
             like
             order
             is
             taken
             ,
             〈◊〉
             goods
             deposite
             stollen
             
             out
             of
             a
             mans
             house
             ;
             if
             〈◊〉
             thief
             could
             not
             be
             found
             ,
             the
             master
             of
             the
             house
             must
             be
             brought
             before
             the
             Judges
             ,
             to
             speak
             whether
             he
             put
             out
             his
             hand
             to
             the
             stollen
             goods
             .
             So
             that
             we
             see
             ,
             for
             the
             rectifying
             of
             whatsoever
             is
             amisse
             in
             those
             three
             Commandements
             ,
             this
             was
             added
             .
             It
             is
             not
             enough
             to
             have
             authority
             ,
             and
             Judges
             ,
             &c.
             but
             there
             must
             be
             witnesses
             to
             prove
             matters
             of
             fact
             :
             And
             
             
             therefore
             under
             the
             Law
             ,
             God
             gave
             special
             〈◊〉
             both
             for
             giving
             witnesse
             ,
             and
             for
             receiving
             the
             testimony
             of
             witnesses
             .
          
           
             Others
             ,
             upon
             the
             comparison
             which
             the
             holy
             Ghost
             makes
             between
             credit
             or
             good
             name
             ,
             and
             wealth
             ,
             preferring
             that
             before
             this
             ;
             and
             because
             that
             
               honesta
               fama
            
             ,
             an
             honest
             report
             ,
             or
             good
             name
             ,
             is
             
               alterum
               patrimonium
            
             ,
             another
             patrimony
             ,
             therefore
             they
             give
             this
             reason
             of
             the
             coherence
             ;
             that
             because
             order
             was
             taken
             for
             other
             patrimonies
             in
             the
             next
             before
             this
             ,
             therefore
             here
             he
             takes
             order
             for
             the
             preserving
             of
             a
             good
             name
             ,
             which
             is
             that
             secundum
             or
             
               alterum
               patrimonium
            
             ,
             a
             second
             patrimony
             .
          
           
             But
             the
             second
             opinion
             is
             most
             probable
             ,
             to
             which
             the
             best
             Expositors
             incline
             .
             For
             the
             Prophet
             Esay
             reproving
             the
             people
             for
             departing
             from
             God
             ,
             by
             
               lying
               ,
               and
               uttering
               words
               of
               falsehood
               ,
            
             addes
             ,
             that
             
               judgement
               was
               turned
               backward
            
             ,
             
             
               and
               justice
               stood
               afar
               off
            
             ,
             because
             this
             was
             
               Germanus
               effectus
            
             ,
             the
             proper
             and
             natural
             effect
             of
             false
             witnesse
             ,
             to
             pervert
             justice
             and
             judgement
             ;
             and
             therefore
             it
             is
             ,
             that
             false
             testimony
             is
             abomination
             to
             God
             ,
             
               For
               lying
               lips
            
             (
             saith
             the
             Wiseman
             )
             
             
               are
               an
               abomination
               to
               the
               Lord.
            
             And
             therefore
             God
             took
             order
             ,
             that
             if
             a
             false
             witnesse
             should
             arise
             against
             any
             man
             ,
             to
             testifie
             falsely
             concerning
             the
             breach
             of
             any
             of
             the
             other
             Commandements
             ,
             the
             Judges
             should
             enquire
             and
             punish
             him
             
             with
             the
             same
             punishment
             ,
             whether
             pecuniary
             or
             corporal
             ,
             which
             the
             party
             wrongfully
             accused
             should
             have
             suffered
             .
          
           
             Now
             for
             the
             scope
             and
             purpose
             of
             the
             Lawgiver
             :
             in
             this
             precept
             it
             is
             four
             
             fold
             .
             
          
           
             
               1.
               
               In
               respect
               of
               himself
               ,
               his
               own
               glory
               ,
               which
               is
               manifested
               by
               truth
               ;
               for
               in
               himself
               God
               is
               truth
               ,
               and
               his
               Spirit
               is
               the
               spirit
               of
               truth
               ,
               his
               Mercy
               ,
               Justice
               ,
               and
               other
               Attributes
               are
               manifested
               by
               his
               truth
               and
               fidelity
               ;
               God
               therefore
               would
               have
               truth
               preserved
               ;
               truth
               in
               Religion
               makes
               for
               his
               glory
               :
               Therefore
               Christ
               
               who
               aimed
               in
               all
               things
               at
               the
               glory
               of
               his
               Father
               ,
               saith
               ,
               
                 For
                 this
                 cause
                 he
                 was
                 born
                 ,
                 to
                 bear
                 witnesse
                 of
                 the
                 truth
                 ,
              
               and
               so
               by
               proportion
               it
               is
               the
               end
               for
               which
               every
               man
               is
               born
               ,
               to
               bee
               a
               witnesse
               to
               Gods
               truth
               :
               If
               any
               shall
               speak
               or
               preach
               any
               falsehood
               or
               untruth
               as
               from
               God
               ,
               they
               dishonour
               him
               ,
               and
               therefore
               the
               Apostle
               saith
               ,
               that
               if
               Christ
               were
               not
               risen
               from
               the
               dead
               ,
               himself
               and
               others
               
               who
               had
               preached
               the
               same
               ,
               
                 would
                 be
                 found
                 false
                 witnesses
                 against
                 God
                 ,
              
               by
               preaching
               an
               untruth
               .
               And
               not
               by
               truth
               in
               matters
               of
               Religion
               ,
               but
               also
               in
               civil
               
               judicatures
               God
               is
               honoured
               by
               speaking
               the
               truth
               .
               And
               therefore
               when
               Achan
               was
               questioned
               about
               the
               〈◊〉
               ,
               Joshua
               sayes
               ,
               My
               sonne
               give
               glory
               to
               God
               ,
               when
               hee
               would
               have
               him
               for
               to
               confesse
               his
               fault
               :
               So
               that
               confession
               of
               the
               truth
               brings
               glory
               to
               God
               ,
               as
               well
               in
               judicial
               matters
               ,
               as
               in
               matters
               of
               Religion
               .
            
             
               2.
               
               In
               respect
               of
               the
               Church
               ,
               saint
               Peter
               speaks
               of
               some
               ,
               (
               as
               he
               cals
               them
               ,
               )
               
               
                 Magistri
                 mendaces
              
               ,
               lying
               Masters
               ,
               or
               false
               Teachers
               ,
               who
               endangered
               the
               souls
               
               of
               them
               that
               heard
               them
               .
               For
               ,
               besides
               the
               dishonour
               of
               Gods
               Name
               by
               false
               Teachers
               ,
               there
               is
               also
               a
               hazard
               of
               the
               peoples
               soules
               ,
               by
               their
               false
               Doctrine
               .
               
                 Quis
                 est
                 mendax
                 ,
                 nisi
                 qui
                 negat
                 Jesum
                 esse
                 Christum
                 ,
              
               (
               saith
               Saint
               John
               ?
               )
               Who
               is
               a
               lyar
               ,
               but
               he
               that
               denies
               that
               JESUS
               is
               the
               CHRIST
               ?
               He
               that
               affirms
               any
               
               Heretical
               false
               Doctrine
               is
               a
               lyar
               ,
               and
               by
               his
               lyes
               endangers
               the
               soules
               of
               the
               people
               .
               The
               preserving
               of
               truth
               then
               ,
               not
               onely
               in
               regard
               of
               Gods
               glory
               ,
               but
               also
               for
               the
               safety
               and
               good
               of
               the
               Church
               ,
               is
               another
               end
               of
               this
               Commandement
               .
            
             
               3.
               
               In
               respect
               of
               the
               Common-wealth
               ,
               that
               〈◊〉
               and
               Peace
               might
               bee
               preserved
               
               by
               witnessing
               the
               truth
               .
               Abraham
               called
               the
               Well
               which
               he
               had
               digged
               ,
               
               
                 Beerjheba
                 ,
                 the
                 Well
                 of
                 the
                 Oath
                 ,
              
               and
               that
               he
               might
               peaceably
               enjoy
               it
               ,
               gave
               Abimelech
               seven
               Lambs
               ,
               to
               witnesse
               that
               the
               Well
               was
               his
               :
               and
               that
               
                 Cumulus
                 testimonii
                 ,
                 that
                 heap
                 of
                 witnesse
                 ,
              
               was
               a
               heap
               of
               stones
               placed
               ,
               as
               a
               witnesse
               of
               the
               covenant
               between
               
               Jacob
               and
               Laban
               ,
               that
               they
               would
               live
               at
               peace
               ,
               as
               friend
               ,
               and
               allyes
               .
               So
               under
               the
               Law
               ,
               all
               proceedings
               of
               justice
               ,
               were
               to
               be
               establisht
               by
               truth
               ,
               which
               must
               
               be
               by
               the
               testimony
               of
               witnesses
               ;
               and
               therefore
               all
               publick
               acts
               〈◊〉
               justice
               were
               to
               bee
               grounded
               upon
               the
               truth
               of
               some
               witnesses
               .
               (
               Save
               onely
               in
               the
               case
               of
               Jealousie
               .
               )
            
             
               4.
               
               In
               respect
               of
               every
               private
               man
               ,
               this
               Commandement
               is
               the
               fence
               of
               every
               
               mans
               name
               and
               credit
               ,
               which
               is
               of
               much
               worth
               :
               For
               
                 a
                 good
                 name
                 fastneth
                 a
                 mans
                 bones
                 ,
              
               saith
               the
               Wiseman
               :
               It
               doth
               him
               much
               good
               within
               ,
               and
               so
               it
               doth
               
               without
               also
               ,
               for
               it
               casts
               a
               sweet
               savour
               ,
               and
               therefore
               is
               compared
               
                 to
                 a
                 sweet
              
               
               
                 ointment
                 poured
                 forth
              
               ;
               and
               if
               it
               come
               to
               be
               prized
               ,
               it
               passeth
               gold
               and
               silver
               ,
               
                 For
                 a
                 good
                 name
                 is
                 rather
                 to
                 be
                 chosen
                 then
                 great
                 riches
                 ,
                 and
                 loving
                 favour
                 rather
              
               
               
                 then
                 silver
                 and
                 gold
              
               ,
               as
               Solomon
               saith
               .
               And
               indeed
               it
               is
               the
               cause
               of
               both
               ,
               especially
               of
               the
               latter
               ;
               for
               a
               good
               name
               or
               credit
               brings
               favour
               ,
               and
               withall
               riches
               .
               Gamaliel
               being
               a
               man
               of
               note
               ,
               and
               of
               credit
               ,
               all
               gave
               ear
               to
               him
               .
               Men
               
               will
               go
               to
               Physicians
               that
               are
               well
               esteemed
               ,
               for
               their
               advice
               ;
               and
               a
               cunning
               Lawyer
               shall
               bee
               sure
               of
               many
               Clyents
               ,
               and
               a
               good
               Tutor
               of
               many
               Scholars
               :
               And
               most
               customers
               will
               resort
               to
               such
               as
               have
               most
               credit
               ,
               and
               the
               best
               report
               .
            
          
        
         
           
             CHAP.
             II.
             
          
           
             
               The
               necessity
               of
               a
               good
               name
               .
               The
               sinne
               forbidden
               in
               general
               .
               Wherein
               .
               1.
               
               The
               root
               of
               it
               .
               2.
               
               The
               Suppuration
               or
               rankling
               of
               it
               inwardly
               ,
               by
               false
               surmises
               and
               suspicions
               .
               3.
               
               The
               fitting
               of
               the
               soyl
               ,
               by
               readinesse
               to
               hear
               false
               reports
               .
               4.
               
               The
               watering
               of
               the
               soyl
               ,
               by
               busying
               our selves
               in
               other
               mens
               affairs
               .
            
          
           
             NOw
             for
             an
             entrance
             into
             that
             which
             follows
             ;
             it
             will
             be
             needful
             to
             shew
             the
             
             necessity
             and
             use
             of
             a
             good
             name
             and
             credit
             among
             men
             .
             Though
             in
             respect
             of
             Gods
             judgement
             of
             us
             (
             by
             which
             we
             must
             stand
             or
             〈◊〉
             )
             it
             matters
             not
             much
             what
             men
             think
             of
             us
             ;
             yet
             there
             is
             an
             injunction
             laid
             upon
             every
             man
             ,
             to
             
               Let
               his
               light
               shine
               before
               men
               ,
               that
               they
               may
               see
               his
               good
               works
               ,
               and
               glorifie
               his
               Father
               which
               is
               in
               Heaven
               .
            
             
             It
             is
             a
             duty
             of
             every
             man
             to
             do
             what
             good
             he
             can
             to
             others
             :
             now
             there
             is
             little
             or
             no
             good
             to
             be
             done
             by
             that
             man
             that
             hath
             an
             evil
             report
             ;
             so
             that
             there
             is
             
               duplex
               necessitas
            
             ,
             a
             double
             necessity
             laid
             upon
             every
             one
             ;
             he
             must
             have
             
               bonam
               conscientiam
               〈◊〉
               se
            
             ,
             a
             good
             conscience
             for
             himself
             ,
             and
             
               bonam
               famam
               propter
               〈◊〉
            
             ,
             a
             good
             name
             for
             others
             ,
             as
             s.
             〈◊〉
             faith
             .
          
           
             And
             therefore
             howsoever
             in
             respect
             of
             God
             ,
             and
             our
             duty
             to
             him
             ,
             setting
             
               scandalum
               〈◊〉
            
             ,
             and
             
               scandalum
               〈◊〉
            
             aside
             ,
             we
             〈◊〉
             stand
             resolved
             ,
             as
             the
             Apostle
             
             was
             ,
             to
             go
             through
             good
             report
             and
             bad
             report
             in
             doing
             our
             duty
             ,
             thereby
             
             to
             do
             good
             to
             others
             ;
             yet
             if
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whatsoever
             things
             are
             true
             ,
             whatsoever
             things
             are
             honest
             ,
             whatsoever
             things
             are
             just
             ,
             a
             man
             can
             joyn
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whatsoever
             things
             are
             of
             good
             report
             ,
             this
             is
             the
             best
             course
             and
             the
             best
             way
             to
             be
             taken
             ,
             to
             do
             good
             both
             to
             our selves
             and
             others
             ;
             and
             little
             use
             will
             be
             made
             of
             a
             mans
             gifts
             without
             it
             .
          
           
             It
             is
             true
             ,
             a
             man
             must
             regard
             the
             testimony
             of
             God
             ,
             and
             his
             approbation
             before
             the
             testimony
             of
             his
             own
             conscience
             ,
             and
             the
             testimony
             of
             his
             conscience
             ,
             before
             the
             witnesse
             of
             men
             ;
             he
             must
             say
             with
             the
             Philosopher
             ,
             
               Malo
               viri
               boni
               famam
               ,
               〈◊〉
               conscientiam
               perdere
               ,
            
             I
             had
             rather
             lose
             the
             name
             and
             report
             of
             a
             good
             man
             among
             men
             ,
             then
             hazard
             the
             losse
             of
             my
             conscience
             ;
             but
             yet
             where
             all
             these
             can
             〈◊〉
             together
             ,
             a
             man
             should
             desire
             them
             all
             ,
             because
             by
             this
             means
             his
             gifts
             wil
             be
             useful
             ,
             for
             the
             enlarging
             the
             Kingdom
             of
             Christ
             ,
             and
             edifying
             of
             his
             Church
             ;
             and
             therefore
             the
             care
             of
             the
             Apostles
             was
             ,
             though
             they
             were
             
               counted
               deceivers
            
             ,
             yet
             they
             were
             true
             ,
             and
             would
             
             
               give
               no
               〈◊〉
               of
               offence
            
             ;
             and
             the
             reason
             is
             given
             ,
             
               that
               their
               ministery
               might
               not
               be
               blamed
               ,
            
             and
             so
             by
             that
             means
             they
             should
             be
             the
             lesse
             able
             to
             do
             good
             .
          
           
             Besides
             ,
             in
             regard
             of
             a
             mans
             owne
             self
             :
             A
             good
             name
             should
             ever
             bee
             
             carefully
             regarded
             ,
             because
             whilest
             a
             man
             hath
             it
             ,
             hee
             will
             bee
             the
             more
             wary
             and
             circumspect
             over
             his
             wayes
             ,
             that
             so
             hee
             may
             keepe
             it
             :
             Whereas
             
             when
             it
             is
             〈◊〉
             ,
             he
             puts
             on
             that
             
               frontem
               meretricium
            
             ,
             spoken
             of
             by
             the
             Prophet
             ,
             
             a
             〈◊〉
             〈◊〉
             ,
             and
             like
             the
             deaf
             Adder
             
               stops
               his
               ear
            
             against
             all
             admonition
             .
          
           
             In
             all
             these
             respects
             and
             considerations
             therefore
             ,
             it
             is
             a
             sin
             for
             a
             man
             to
             neglect
             his
             good
             name
             .
             The
             Heathen
             man
             so
             esteemed
             of
             it
             ,
             that
             he
             said
             ,
             
               Excepto
               probro
               ,
               reliqua
               omnia
               maledicta
               nihil
               existimo
               ,
            
             Except
             slander
             and
             reproach
             (
             which
             reflected
             upon
             his
             good
             name
             )
             he
             would
             endure
             all
             other
             railings
             ;
             for
             the
             wound
             made
             by
             a
             slander
             will
             hardly
             bee
             so
             〈◊〉
             but
             that
             some
             scar
             will
             remain
             .
             For
             in
             this
             case
             ,
             he
             that
             is
             slandered
             is
             disabled
             from
             doing
             that
             good
             which
             otherwise
             he
             might
             ;
             good
             men
             will
             be
             suspitious
             of
             him
             ,
             and
             evill
             men
             will
             never
             speak
             well
             of
             him
             ,
             and
             therefore
             every
             man
             should
             be
             very
             careful
             of
             his
             good
             name
             .
          
           
             We
             proceed
             now
             to
             the
             offence
             it self
             ,
             or
             the
             sin
             here
             forbidden
             ,
             (
             
               False
               witnessing
            
             .
             )
             And
             this
             our
             Saviour
             tells
             us
             ,
             proceeds
             from
             the
             〈◊〉
             ,
             For
             
               Out
               of
            
             
             
               the
               〈◊〉
               proceed
               evil
               thoughts
               ,
               &c.
            
             and
             among
             other
             things
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             False
             
             witnesse
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Foolish
               speaking
            
             .
             So
             that
             the
             root
             of
             this
             sinne
             is
             in
             the
             heart
             ,
             where
             there
             is
             (
             as
             we
             shewed
             in
             the
             former
             Commandements
             )
             a
             natural
             inclination
             ,
             
               Grassari
               ad
               famam
            
             ,
             to
             rob
             a
             man
             of
             his
             good
             name
             ,
             thinking
             thereby
             to
             be
             better
             thought
             of
             our selves
             ,
             and
             by
             casting
             dirt
             upon
             other
             mens
             faces
             ;
             to
             make
             our
             own
             seem
             the
             fairer
             .
          
           
             But
             in
             the
             next
             place
             ,
             when
             men
             come
             to
             that
             which
             Esay
             speaks
             of
             ,
             to
             
             
               dig
               deep
               ,
               to
               hide
               their
               counsel
            
             ;
             or
             with
             those
             in
             
               Ieremy
               ,
               To
               consult
               and
               devise
               devices
            
             against
             their
             neighbour
             ,
             
               how
               they
               may
               smite
               him
               with
               the
               tongue
               ,
            
             and
             slander
             
             him
             so
             that
             none
             may
             credit
             him
             ,
             this
             goes
             further
             ;
             for
             this
             is
             Suppuratio
             ,
             
             the
             rankling
             of
             it
             inwardly
             .
             To
             this
             we
             refer
             those
             evil
             surmisings
             mentioned
             by
             the
             Apostle
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Light
             suspitions
             ,
             which
             are
             upon
             little
             or
             no
             ground
             .
             
             These
             wee
             handled
             before
             in
             the
             sixth
             Commandement
             as
             occasions
             of
             unjust
             anger
             ,
             and
             by
             consequence
             of
             murther
             :
             But
             here
             wee
             speak
             of
             them
             ,
             as
             they
             are
             hurtful
             or
             prejudiciall
             to
             another
             mans
             fame
             ,
             or
             credit
             .
          
           
             And
             from
             this
             saint
             Iames
             saith
             ,
             that
             men
             proceed
             further
             ,
             viz.
             From
             
             groundlesse
             suspitions
             and
             surmises
             ,
             to
             take
             upon
             them
             the
             office
             of
             the
             Law-giver
             ,
             
               viz.
               To
               judge
               and
               condemne
            
             :
             And
             not
             onely
             to
             give
             wrong
             judgement
             upon
             their
             brother
             ,
             but
             to
             judge
             
               before
               the
               time
            
             ,
             as
             saint
             Paul
             saith
             ,
             and
             so
             
             they
             judge
             too
             hastily
             .
             And
             not
             onely
             to
             judge
             of
             some
             outward
             actions
             ,
             from
             which
             no
             necessary
             conclusion
             can
             bee
             drawn
             ,
             but
             also
             of
             secret
             and
             inward
             thoughts
             ,
             and
             of
             matters
             doubtful
             ,
             which
             might
             be
             well
             interpreted
             and
             taken
             in
             a
             good
             sense
             ;
             as
             we
             see
             the
             Jewes
             did
             with
             Christ
             ,
             and
             
               Iohn
               Baptist
            
             :
             Of
             whom
             the
             one
             ,
             for
             not
             eating
             ,
             but
             abstaining
             ,
             was
             said
             to
             
               have
               a
               melancholy
            
             
             Devil
             ;
             and
             the
             other
             ,
             who
             came
             eating
             and
             drinking
             ,
             was
             accounted
             
               a
               wine-bibber
            
             ,
             
             
               a
               friend
               of
               Publicans
               and
               Sinners
               .
            
             And
             thus
             ,
             whereas
             some
             outward
             things
             may
             be
             done
             to
             good
             or
             bad
             ends
             ,
             they
             judge
             hastily
             
               De
               rebus
               seriis
            
             ,
             of
             the
             most
             weighty
             matters
             ,
             not
             regarding
             ,
             〈◊〉
             ,
             or
             consequentia
             ,
             what
             went
             before
             ,
             or
             follows
             after
             ;
             with
             other
             circumstances
             which
             may
             often
             vary
             the
             nature
             of
             outward
             actions
             .
          
           
             Now
             this
             
               test
               is
               repentinus
            
             ,
             this
             sudden
             witnesse
             ,
             
               nunquam
               vere
               judicat
            
             ,
             never
             
             gives
             a
             〈◊〉
             verdict
             ;
             as
             we
             see
             in
             those
             Barbarians
             ,
             who
             no
             sooner
             saw
             the
             Viper
             
             cleave
             to
             Pauls
             hand
             ,
             but
             they
             concluded
             ,
             
               that
               he
               was
               a
               murtherer
            
             .
             Thus
             men
             give
             sudden
             judgement
             :
             whereas
             they
             ought
             as
             the
             Apostle
             speaks
             ,
             
               With
               meeknesse
               to
               instruct
               them
               ;
               waiting
               ,
               if
               God
               at
               any
               time
               will
               give
               them
               repentance
               .
            
             
             And
             whereas
             they
             should
             keep
             to
             the
             Apostles
             rule
             ,
             
               That
               some
               mens
               sinnes
               are
            
             
             
               open
               beforehand
               ,
               going
               before
               to
               judgement
               ,
               and
               some
               follow
               after
               :
            
             men
             give
             judgement
             presently
             without
             distinction
             .
             No
             sooner
             is
             a
             Viper
             seen
             upon
             the
             hand
             ,
             but
             they
             passe
             the
             verdict
             .
          
           
             And
             whereas
             GOD
             takes
             order
             ,
             that
             
               Vbi
               malum
               contingit
               ,
               ibi
               moriatur
               ,
            
             that
             private
             faults
             should
             bee
             privately
             buried
             :
             Contrary
             to
             this
             ,
             〈◊〉
             discover
             the
             secret
             sinnes
             of
             others
             ,
             whereby
             they
             become
             slanderers
             ,
             though
             
             they
             speak
             the
             truth
             .
             The
             Wiseman
             condemns
             him
             that
             revealeth
             secrets
             ;
             and
             it
             was
             
             the
             〈◊〉
             aggravation
             of
             Chams
             sin
             ,
             to
             tell
             his
             brethren
             of
             his
             Fathers
             nakednesse
             ,
             Whereas
             Joseph
             being
             a
             just
             man
             ,
             and
             finding
             that
             Mary
             was
             with
             childe
             ,
             supposing
             it
             might
             be
             by
             one
             with
             whom
             she
             was
             pre-contracted
             ,
             would
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               make
               her
               a
               〈◊〉
               example
               ,
               but
               was
               minded
               to
               put
               her
               away
               privily
               .
            
          
           
             Neither
             do
             〈◊〉
             onely
             discover
             the
             private
             faults
             of
             their
             brethren
             ,
             but
             amplifie
             them
             ,
             and
             make
             them
             greater
             then
             they
             are
             ,
             as
             he
             that
             brought
             news
             to
             
               David
               ,
               That
               Absolom
               had
               slain
               all
               the
               Kings
               sons
               ,
               there
               was
               not
               one
               of
               them
               〈◊〉
               ,
            
             when
             onely
             Ammon
             
             was
             slain
             .
             Thus
             the
             common
             rumour
             goes
             ,
             when
             but
             one
             is
             killed
             ,
             that
             all
             are
             killed
             .
             And
             beyond
             all
             these
             ,
             when
             they
             have
             once
             spoken
             of
             a
             fault
             ,
             they
             never
             leave
             it
             ,
             but
             go
             over
             it
             again
             ,
             and
             so
             as
             Solomon
             observes
             ,
             
               By
               repeating
               a
               matter
               they
               separate
               very
            
             
             friends
             ;
             when
             the
             wound
             seems
             to
             be
             whole
             ,
             and
             repentance
             made
             ,
             yet
             they
             will
             
               refricare
               cicatricem
            
             ,
             〈◊〉
             over
             the
             wound
             again
             ,
             and
             make
             it
             bleed
             afresh
             .
             These
             are
             some
             degrees
             of
             an
             affection
             or
             appetite
             that
             〈◊〉
             after
             envy
             ,
             especially
             that
             of
             judging
             the
             worst
             in
             doubtful
             matters
             for
             if
             one
             will
             reason
             ,
             as
             Shemei
             did
             against
             David
             ,
             
             that
             because
             Joab
             and
             Abner
             were
             bloody
             men
             ,
             and
             adhered
             to
             David
             ,
             therefore
             David
             was
             a
             man
             of
             blood
             ;
             and
             so
             will
             proceed
             
               ex
               dubiis
            
             ,
             upon
             doubtful
             and
             uncertain
             grounds
             ,
             it
             will
             open
             a
             window
             to
             all
             other
             degrees
             of
             the
             sin
             here
             forbidden
             .
          
           
             3.
             
             In
             the
             third
             place
             we
             proceed
             (
             as
             in
             the
             former
             Commandement
             )
             to
             subactum
             
             solum
             ,
             the
             fitting
             and
             〈◊〉
             of
             the
             soyl
             for
             the
             seeds
             of
             this
             sin
             ;
             and
             this
             is
             ,
             when
             there
             is
             ,
             
               pruritus
               aurium
            
             ,
             the
             itching
             of
             the
             ears
             ;
             or
             as
             the
             Wiseman
             speaks
             ,
             
               a
               willing
               hearer
               ,
               or
               one
               that
               gives
               ear
               to
               a
               naughty
               tongue
               :
            
             For
             ,
             as
             we
             say
             ,
             if
             there
             were
             
             no
             receivers
             ,
             there
             would
             be
             no
             theeves
             :
             so
             if
             there
             were
             no
             itching
             ears
             that
             itched
             after
             the
             nakednesse
             of
             others
             ,
             there
             would
             be
             no
             Chams
             to
             tell
             them
             of
             it
             .
             And
             the
             Psalmist
             among
             the
             notes
             of
             a
             good
             man
             ,
             gives
             not
             only
             ,
             that
             he
             will
             not
             slander
             nor
             
             backbite
             another
             ,
             but
             also
             that
             he
             will
             not
             take
             up
             ,
             or
             receive
             a
             false
             report
             against
             his
             neighbour
             .
             For
             if
             a
             man
             do
             but
             
               Vultum
               contrahere
            
             ,
             draw
             his
             〈◊〉
             together
             ,
             and
             shake
             off
             the
             slanderer
             ,
             it
             is
             certain
             he
             will
             not
             return
             again
             .
             
               Discet
               non
               libenter
               dicere
               ,
               cum
               didicit
               non
               libenter
               alios
               audire
               ,
            
             he
             will
             learn
             not
             to
             be
             forward
             to
             speak
             ,
             when
             he
             perceives
             others
             unwilling
             to
             hear
             ,
             as
             S.
             Augustine
             saith
             .
          
           
             In
             some
             men
             ,
             there
             is
             first
             a
             delight
             to
             hear
             of
             mens
             imperfections
             ,
             and
             secondly
             ,
             a
             credulity
             or
             readinesse
             to
             believe
             ,
             as
             we
             see
             in
             Potiphar
             .
             No
             sooner
             was
             the
             word
             
             out
             of
             his
             Wives
             mouth
             ,
             but
             presently
             Joseph
             was
             clapt
             up
             in
             prison
             ;
             she
             was
             believed
             without
             examination
             :
             Whereas
             the
             righteous
             are
             like
             to
             Gedaliah
             in
             〈◊〉
             ,
             
             as
             S.
             Augustine
             saith
             ,
             who
             when
             Jonathan
             told
             him
             that
             Ismael
             would
             slay
             him
             ,
             he
             would
             not
             believe
             him
             ,
             because
             he
             would
             not
             suspect
             any
             such
             thing
             by
             him
             .
             They
             are
             not
             〈◊〉
             ;
             and
             will
             not
             easily
             admit
             a
             tale-bearer
             ,
             nor
             indulgere
             ,
             give
             regard
             to
             him
             by
             believing
             what
             he
             saith
             ,
             or
             concluding
             it
             to
             be
             true
             ,
             or
             by
             any
             gesture
             shew
             respect
             to
             him
             ,
             without
             due
             proof
             and
             examination
             of
             the
             matter
             .
          
           
             4
             In
             the
             fourth
             place
             followes
             ,
             
               Irrigatio
               soli
            
             ,
             the
             watering
             of
             the
             soyl
             being
             thus
             
             prepared
             ,
             and
             this
             is
             ,
             when
             men
             do
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             busie
             themselves
             in
             anothers
             Diocesse
             .
             This
             curious
             searching
             after
             faults
             in
             others
             ,
             is
             the
             note
             of
             an
             Hypocrite
             ,
             as
             our
             
             Saviour
             shews
             .
             Thou
             〈◊〉
             ,
             
               Cur
               aspicis
            
             ?
             why
             spiest
             thou
             a
             mote
             in
             thy
             brothers
             eye
             ?
             not
             
               cur
               vides
            
             ?
             why
             seest
             thou
             ?
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             espie
             ,
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             look
             or
             see
             other
             mens
             〈◊〉
             ,
             to
             enquire
             after
             them
             what
             they
             say
             or
             do
             ,
             which
             makes
             men
             breakers
             of
             this
             Commandement
             .
             This
             arises
             partly
             from
             idlenesse
             ,
             as
             the
             Apostle
             shews
             (
             of
             which
             we
             spoke
             formerly
             )
             for
             when
             men
             begin
             to
             be
             idle
             ,
             they
             become
             
             tatlers
             ,
             and
             busie-bodies
             ,
             going
             about
             from
             house
             to
             house
             .
             This
             is
             an
             affection
             not
             becoming
             a
             discreet
             man.
             
          
           
             A
             perfect
             resemblance
             of
             this
             vice
             we
             have
             in
             Ahimaaz
             ,
             who
             was
             so
             earnest
             to
             carry
             the
             news
             to
             David
             ,
             that
             many
             would
             not
             have
             sued
             so
             earnestly
             for
             the
             best
             Office
             in
             all
             Iury
             ,
             as
             he
             did
             to
             carry
             tydings
             .
             It
             is
             noted
             as
             the
             vice
             the
             Athenians
             
             were
             infected
             with
             ,
             they
             minded
             nothing
             in
             the
             〈◊〉
             but
             to
             listen
             after
             〈◊〉
             .
             Surely
             by
             this
             means
             ,
             when
             men
             look
             onely
             outwardly
             what
             others
             do
             ,
             〈◊〉
             shew
             either
             a
             neglect
             of
             themselves
             ,
             or
             they
             fall
             
               in
               jucundum
               spectaculum
            
             ,
             into
             a
             pleasing
             dotage
             upon
             themselves
             :
             for
             as
             S.
             
               Jerome
               saith
               ,
               Qui
               sua
               non
               〈◊〉
               ,
               aliena
               carpunt
               ,
            
             they
             that
             are
             carelesse
             of
             〈◊〉
             ,
             are
             alwayes
             observing
             other
             mens
             carriage
             ,
             they
             are
             still
             noting
             other
             mens
             practises
             .
             They
             are
             ready
             to
             ask
             questions
             concerning
             others
             ,
             as
             Saint
             Peter
             did
             concerning
             Saint
             
               〈◊〉
               ,
               What
               shall
               this
               
               man
               do
               ?
            
             to
             whom
             Christ
             answers
             ,
             
               What
               is
               that
               to
               thee
               ?
               follow
               thou
               me
               .
               〈◊〉
            
             
             had
             a
             desire
             to
             know
             ,
             what
             John
             should
             do
             ;
             but
             Christ
             reproves
             this
             pragmatical
             humour
             in
             him
             ,
             and
             bids
             him
             look
             to
             himself
             ,
             and
             keep
             within
             his
             own
             Diocesse
             .
             Thus
             every
             one
             must
             ,
             as
             the
             Apostle
             exhorts
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               do
               his
               own
               businesse
            
             ,
             he
             must
             
             search
             into
             his
             own
             actions
             ,
             and
             then
             he
             shall
             have
             little
             leisure
             to
             look
             after
             other
             mens
             .
             And
             for
             the
             remedy
             of
             this
             ,
             let
             him
             remember
             that
             of
             the
             Heathen
             ,
             
               Qui
               confidit
               virtuti
               〈◊〉
               ,
               non
               invidet
               〈◊〉
               ,
            
             he
             that
             is
             confident
             of
             his
             own
             vertue
             ,
             will
             never
             envy
             another
             mans
             .
             And
             thus
             we
             see
             ,
             how
             this
             sin
             riseth
             first
             in
             the
             heart
             ,
             and
             rankles
             there
             ,
             and
             what
             it
             is
             ,
             which
             〈◊〉
             the
             soyl
             for
             it
             ,
             and
             waters
             it
             to
             make
             it
             fertile
             :
             we
             come
             now
             to
             the
             outward
             act
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               The
               outward
               act
               ,
               of
               which
               two
               branches
               .
               1.
               
               False
               words
               .
               2.
               
               Idle
               and
               vain
               words
               .
               Of
               false
               speaking
               in
               general
               ;
               this
               is
               two
               fold
               .
               1.
               
               In
               judgement
               .
               2.
               
               Out
               of
               judgement
               .
               In
               judgement
               ,
               by
               false
               witnesse
               .
               Of
               lies
               in
               general
               .
               Six
               persons
               in
               every
               judgement
               ,
               who
               may
               be
               guilty
               of
               false
               witnessing
               .
               1.
               
               The
               Judge
               .
               1.
               
               By
               cherishing
               Law
               suits
               .
               2.
               
               By
               deferring
               justice
               .
               3.
               
               If
               his
               judgement
               be
               ,
               1.
               
               〈◊〉
               ,
               2.
               rash
               ,
               3.
               perverse
               .
               2.
               
               The
               Register
               by
               making
               false
               records
               .
               3.
               
               The
               Accuser
               ,
               1.
               
               By
               accusing
               falsly
               ,
               2.
               upon
               uncertain
               grounds
               .
               3.
               by
               prevaricating
               .
               4.
               
               The
               Defendant
               ,
               1.
               by
               not
               confessing
               the
               truth
               ,
               2.
               by
               appealing
               without
               cause
               ,
               3.
               by
               not
               submitting
               to
               the
               sentence
               .
               5.
               
               The
               〈◊〉
               .
               1.
               by
               not
               declaring
               all
               the
               truth
               ,
               when
               〈◊〉
               is
               lawfully
               called
               .
               2.
               by
               not
               delivering
               the
               innocent
               ,
               though
               he
               be
               not
               called
               ,
               3.
               by
               delivering
               the
               wicked
               by
               false
               testimony
               .
               6.
               
               The
               Advocate
               ,
               1.
               by
               undertaking
               an
               evil
               cause
               ,
               2.
               by
               perverting
               the
               Law.
               Of
               giving
               false
               testimony
               in
               Elections
               .
            
          
           
             THE
             Act
             of
             this
             sin
             consists
             specially
             in
             words
             ,
             which
             are
             ,
             as
             our
             Saviour
             speaks
             ,
             
             
               according
               to
               the
               treasure
               of
               our
               hearts
               .
            
             Now
             there
             is
             not
             onely
             
               an
               evil
               treasure
               of
               the
               heart
               ,
            
             out
             of
             which
             a
             man
             brings
             〈◊〉
             evil
             things
             ,
             but
             also
             
               an
               idle
               treasure
            
             ,
             out
             
             of
             which
             a
             man
             brings
             forth
             idle
             things
             ,
             
               viz.
               idle
               words
            
             ,
             for
             which
             a
             man
             must
             give
             an
             account
             .
          
           
             Under
             these
             two
             heads
             we
             may
             comprehend
             the
             branches
             of
             this
             sin
             ,
             which
             may
             admit
             this
             division
             ,
             of
             1.
             
               false
               words
            
             ,
             and
             2.
             
               vain
               or
               idle
               words
            
             .
          
           
             1.
             
             False
             words
             are
             ,
             either
             when
             our
             words
             disagree
             from
             the
             truth
             and
             essence
             of
             
             things
             ,
             or
             when
             they
             disagree
             from
             our
             own
             minde
             .
             And
             both
             may
             be
             considered
             ,
             either
             as
             they
             concern
             our selves
             ,
             or
             our
             brethren
             ;
             for
             whatsoever
             speech
             is
             either
             prejudicial
             to
             ourselves
             ,
             or
             our
             neighbour
             ,
             is
             condemned
             ,
             as
             against
             the
             rule
             of
             charity
             .
             And
             though
             it
             be
             neither
             hurtful
             to
             us
             ,
             nor
             to
             our
             brethren
             ,
             yet
             if
             it
             contain
             falshood
             ,
             it
             is
             against
             the
             truth
             of
             God
             ,
             and
             therein
             we
             are
             ,
             as
             the
             Apostle
             speaks
             ,
             
               found
               false
               witnesses
               against
               God.
            
             
             
          
           
             False
             doctrine
             is
             here
             included
             ,
             as
             opposite
             to
             true
             doctrine
             ,
             but
             not
             as
             it
             is
             in
             the
             third
             Commandment
             ;
             for
             there
             it
             is
             forbidden
             ,
             as
             contrary
             to
             Gods
             glory
             ,
             here
             ,
             as
             hurtful
             to
             our
             brethren
             ,
             and
             their
             spiritual
             good
             .
             We
             must
             not
             adde
             to
             his
             word
             ,
             nor
             take
             from
             it
             ,
             nor
             change
             it
             ,
             by
             making
             any
             other
             way
             of
             salvation
             ,
             as
             those
             false
             teachers
             did
             among
             the
             Galatians
             ,
             that
             preached
             another
             gospel
             ,
             which
             ,
             as
             the
             Apostle
             saith
             ,
             
             is
             to
             preach
             
               alium
               Jesum
            
             ,
             another
             Jesus
             .
             This
             was
             toucht
             before
             ,
             and
             therefore
             we
             
             shall
             say
             the
             lesse
             〈◊〉
             .
             Onely
             this
             we
             adde
             ,
             that
             it
             is
             a
             good
             rule
             given
             by
             
               S.
               Basil
            
             ;
             not
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             also
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             onely
             
               all
               lies
               and
               falshoods
            
             ,
             but
             also
             
               all
               turnings
               and
               wrestings
            
             of
             Scripture
             are
             condemned
             ,
             as
             among
             others
             ,
             he
             specially
             instances
             in
             one
             ,
             viz.
             the
             making
             of
             the
             litteral
             sence
             typical
             ,
             or
             turning
             the
             Scripture
             into
             allegories
             ,
             and
             from
             thence
             inferring
             doctrines
             which
             the
             Holy
             Ghost
             never
             intended
             .
             This
             gives
             occasion
             to
             all
             Heresies
             ,
             when
             men
             choose
             what
             opinions
             ,
             they
             themselves
             please
             ,
             and
             make
             the
             Scripture
             a
             nose
             of
             wax
             to
             patronize
             them
             .
             As
             to
             make
             Adam
             the
             reasonable
             part
             of
             the
             soul
             ,
             and
             Eve
             the
             seniual
             ,
             and
             thereupon
             to
             infer
             this
             as
             a
             positive
             doctrine
             ,
             That
             if
             reason
             command
             sense
             ,
             we
             shall
             avoid
             the
             temptation
             of
             the
             serpent
             ;
             but
             if
             the
             sensual
             part
             prevail
             against
             reason
             ,
             we
             shall
             be
             overcome
             by
             the
             Tempter
             ,
             as
             Adam
             was
             by
             hearkning
             to
             Eve
             ;
             this
             is
             to
             pervert
             the
             Scripture
             :
             we
             may
             indeed
             〈◊〉
             to
             such
             things
             in
             Scripture
             ,
             as
             the
             Apostle
             doth
             to
             
             Sarah
             and
             Hagar
             ;
             but
             to
             say
             ,
             this
             or
             that
             is
             meant
             by
             such
             texts
             ,
             is
             to
             make
             the
             Scripture
             like
             a
             〈◊〉
             mans
             hose
             ,
             or
             Cothurnum
             ,
             a
             〈◊〉
             ,
             that
             will
             serve
             either
             leg
             ,
             and
             makes
             all
             Religion
             uncertain
             .
             Ezekiel
             makes
             it
             an
             〈◊〉
             to
             God
             ,
             to
             say
             ,
             
               In
               obscuris
               〈◊〉
               ,
               I
               have
               written
               to
               you
               in
               dark
               or
               doubtful
               speeches
            
             ;
             but
             by
             this
             means
             all
             is
             made
             doubtful
             ,
             so
             that
             people
             shall
             be
             doubtful
             what
             to
             hold
             in
             any
             point
             .
          
           
             We
             come
             now
             to
             false
             speaking
             in
             particular
             ,
             and
             here
             we
             must
             consider
             ,
             1.
             false
             
             testimony
             which
             is
             given
             in
             judgement
             :
             and
             2
             falshood
             uttered
             out
             of
             judgement
             .
          
           
             This
             distinction
             is
             intimated
             by
             
               Solomon
               ,
               Proverbs
            
             19.
             5.
             where
             he
             saith
             ,
             
               A
               false
               witnesse
               shall
               not
               be
               unpunished
               ,
               and
               he
               that
               speaketh
               lies
               shall
               not
               escape
               :
            
             where
             we
             
             see
             ,
             he
             make
             this
             division
             ,
             that
             some
             are
             false
             witnesses
             ,
             viz.
             such
             as
             speak
             falshood
             from
             judgement
             ;
             and
             others
             speak
             lies
             at
             other
             times
             ,
             that
             is
             out
             of
             judgement
             ;
             and
             the
             very
             same
             we
             finde
             by
             him
             repeated
             in
             the
             ninth
             verse
             .
             The
             same
             may
             be
             inferd
             in
             the
             words
             of
             this
             Commandment
             ;
             for
             when
             it
             is
             said
             ,
             
               Thou
               shalt
               not
               bear
               false
               witnesse
               against
               thy
               neighbour
               ,
            
             that
             is
             in
             judgement
             :
             this
             〈◊〉
             ,
             that
             there
             may
             be
             also
             
               falsum
               testimonium
            
             ,
             false
             witnesse
             that
             is
             not
             
               contra
               proximum
            
             ,
             against
             our
             Neighbour
             .
          
           
             Before
             we
             speak
             of
             these
             in
             particular
             ,
             we
             shall
             onely
             say
             this
             briefly
             in
             
             general
             ,
             concernig
             all
             lies
             ,
             That
             all
             lyes
             are
             from
             the
             Devil
             ,
             
               who
               was
               a
               lyar
               from
               the
               beginning
            
             ;
             for
             the
             first
             word
             that
             ever
             he
             spake
             was
             a
             lye
             ;
             those
             then
             that
             utter
             lyes
             
             belong
             to
             him
             .
             The
             Psalmist
             makes
             it
             the
             proper
             mark
             of
             wicked
             men
             ,
             whom
             he
             describes
             by
             this
             ,
             
               they
               speak
               lies
               from
               the
               very
               womb
               .
            
             And
             that
             this
             is
             no
             small
             sin
             ,
             appears
             
             by
             that
             fea
             :
             ful
             threatning
             against
             lyars
             ,
             
               Perdes
               omnes
               ,
               qui
               loquuntur
               mendacia
               ,
               〈◊〉
               shalt
               destroy
               all
               〈◊〉
               that
               speak
               lies
               .
            
             All
             lies
             ,
             whether
             they
             concern
             our selves
             ,
             
             our
             Neighbours
             ,
             or
             none
             ,
             make
             us
             false
             witnesses
             to
             God.
             And
             therefore
             we
             finde
             in
             the
             Revel
             .
             that
             in
             the
             place
             of
             torment
             shall
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               every
               one
               that
               loveth
               or
               maketh
               a
               lye
               ,
            
             he
             that
             either
             loves
             to
             hear
             it
             ,
             or
             that
             speak
             it
             ,
             so
             that
             lies
             are
             condemned
             ,
             both
             actively
             and
             passively
             ,
             if
             we
             make
             them
             ,
             or
             love
             to
             hear
             them
             .
             
          
           
             Come
             we
             now
             to
             him
             that
             speaks
             false
             in
             judgement
             .
             And
             for
             this
             false
             witnesse
             ,
             Solomon
             gives
             us
             a
             good
             comparison
             ,
             for
             he
             saith
             ,
             
               A
               man
               that
               beareth
               false
               witnesse
               ,
            
             
             
               is
               a
               hammer
               ,
               a
               sword
               ,
               and
               a
               sharp
               arrow
               .
            
             Now
             thus
             he
             is
             compared
             ,
             partly
             because
             his
             
             face
             is
             hardned
             ,
             so
             that
             he
             blushes
             at
             nothing
             ,
             be
             it
             never
             so
             false
             ;
             for
             having
             once
             lost
             his
             〈◊〉
             ,
             he
             comes
             to
             have
             
               frontem
               meretricium
            
             ,
             as
             the
             Prophet
             speaks
             ,
             
               a
               whores
               forehead
            
             ,
             
             and
             〈◊〉
             known
             to
             the
             one
             party
             ,
             viz.
             to
             him
             that
             hired
             him
             ,
             to
             be
             a
             Knave
             ,
             he
             grows
             impudent
             ,
             and
             testifies
             any
             thing
             ,
             and
             so
             strikes
             like
             a
             hammer
             ,
             or
             a
             sword
             ,
             or
             whatsoever
             doth
             wound
             the
             deepest
             ,
             he
             sticks
             at
             no
             mischef
             he
             can
             do
             to
             the
             party
             against
             whom
             he
             speaks
             :
             and
             partly
             ,
             because
             that
             as
             
               S.
               Bernard
            
             speaks
             ,
             there
             are
             three
             parties
             ,
             who
             are
             〈◊〉
             by
             him
             at
             once
             ,
             by
             one
             and
             the
             same
             tongue
             .
          
           
             
               1.
               
               
                 Judici
                 est
                 Malleus
              
               ,
               He
               is
               a
               hammer
               or
               maul
               to
               the
               Judge
               ,
               whose
               judgement
               
               and
               understanding
               he
               〈◊〉
               ,
               so
               that
               like
               a
               man
               astonisht
               by
               a
               blow
               on
               the
               head
               ,
               he
               knows
               not
               how
               to
               determine
               aright
               .
            
             
               2.
               
               To
               the
               party
               that
               hired
               him
               ,
               he
               is
               gladius
               ,
               a
               sword
               ;
               for
               ,
               though
               he
               speak
               for
               
               him
               ,
               yet
               〈◊〉
               is
               a
               sword
               to
               destroy
               his
               soul.
               He
               makes
               him
               beleeve
               ,
               that
               by
               his
               purse
               he
               hath
               prevailed
               against
               the
               truth
               ,
               and
               having
               done
               so
               once
               ,
               he
               may
               do
               so
               at
               other
               times
               ,
               and
               so
               he
               〈◊〉
               him
               in
               this
               evil
               course
               .
            
             
               3.
               
               He
               is
               a
               sharp
               arrow
               to
               him
               against
               whom
               he
               witnesseth
               ,
               though
               he
               hath
               the
               
               least
               harm
               ,
               if
               he
               can
               bear
               it
               with
               patience
               ;
               for
               his
               false
               testimonie
               is
               like
               an
               arrow
               that
               sticks
               in
               him
               ,
               it
               wounds
               him
               ,
               either
               in
               his
               goods
               ,
               or
               life
               ,
               or
               at
               least
               his
               good
               name
               is
               blemisht
               by
               it
               .
            
          
           
             Now
             this
             bearing
             of
             false
             witnesse
             ,
             is
             not
             to
             be
             referred
             to
             the
             witnesse
             alone
             ,
             but
             it
             takes
             hold
             of
             all
             〈◊〉
             persons
             that
             have
             to
             do
             in
             judgement
             ,
             either
             as
             parties
             ,
             or
             others
             that
             act
             in
             it
             .
             〈◊〉
             Accuser
             is
             called
             a
             witnesse
             ,
             
               If
               a
               false
               witnesse
               rise
               up
               against
            
             
             
               any
               man
               ,
               &c.
            
             and
             so
             by
             like
             reason
             ,
             may
             also
             the
             Defendant
             ,
             reus
             ,
             the
             party
             accused
             ,
             be
             called
             a
             false
             witnesse
             .
             The
             Actor
             ,
             or
             Accuser
             by
             an
             untrue
             accusation
             ,
             and
             the
             other
             by
             an
             untrue
             defence
             ,
             may
             bear
             false
             witnesse
             .
             And
             so
             may
             the
             Judge
             ,
             by
             a
             wrong
             determination
             :
             and
             the
             Notary
             or
             Register
             ,
             by
             recording
             the
             sentence
             ,
             otherwise
             then
             it
             is
             pronounced
             ,
             or
             by
             leaving
             out
             ,
             or
             inserting
             any
             thing
             into
             it
             :
             And
             so
             may
             the
             〈◊〉
             ,
             by
             pleading
             for
             a
             bad
             cause
             :
             for
             in
             every
             judgement
             there
             are
             these
             six
             .
             1.
             
             The
             Judge
             .
             2.
             
             The
             Register
             .
             3.
             
             The
             Plantiffe
             .
             4.
             
             The
             Defendant
             .
             5.
             
             The
             
             〈◊〉
             .
             And
             6.
             the
             Advocate
             .
          
           
             
               1.
               
               The
               Judge
               :
               it
               is
               not
               perilous
               on
               his
               side
               ,
               if
               he
               give
               wrong
               Judgement
               .
               He
               
               
               had
               need
               be
               a
               man
               of
               wisdom
               ;
               for
               it
               is
               said
               ,
               that
               
                 judicium
                 est
                 〈◊〉
                 ,
                 the
                 judgement
                 is
              
               
               Gods
               ;
               and
               therefore
               whosoever
               he
               be
               ,
               that
               being
               a
               judge
               giveth
               a
               wrong
               sentence
               ,
               
                 facit
                 Deum
                 mendacem
              
               ,
               he
               maketh
               God
               to
               speak
               a
               lie
               :
               and
               whosoever
               induceth
               a
               judge
               by
               〈◊〉
               witnesse
               ,
               or
               otherwise
               ,
               to
               give
               false
               judgement
               ,
               he
               perverts
               the
               course
               of
               nature
               ,
               and
               as
               much
               as
               in
               him
               lies
               ,
               changes
               
                 God
                 into
                 the
                 Devil
              
               .
            
             
               2.
               
               For
               the
               Notary
               or
               Register
               ,
               he
               is
               guilty
               by
               making
               false
               records
               ,
               or
               decrees
               .
               
               Artaxerxes
               Notaries
               could
               〈◊〉
               a
               decree
               upon
               search
               ,
               that
               Jerusalem
               had
               of
               old
               time
               
               been
               a
               rebellious
               city
               ,
               and
               had
               made
               insurrection
               against
               Kings
               ,
               which
               were
               false
               records
               ;
               
               for
               when
               Darius
               a
               good
               king
               came
               to
               reign
               they
               could
               finde
               in
               the
               Palace
               ,
               in
               the
               house
               of
               the
               Rowls
               ,
               where
               the
               treasures
               were
               laid
               up
               in
               Babylon
               ,
               that
               they
               were
               so
               far
               from
               rebelling
               against
               those
               ,
               to
               whom
               they
               were
               subject
               ,
               that
               they
               would
               not
               attempt
               ,
               so
               much
               as
               to
               build
               the
               Temple
               ,
               without
               Cyrus
               his
               decree
               .
            
             
               3.
               
               For
               the
               Plantiffe
               or
               Accuser
               ,
               there
               was
               order
               taken
               under
               the
               Law
               ,
               that
               he
               must
               
               
               utter
               ,
               
                 what
                 he
                 hath
                 seen
                 or
                 known
                 ,
              
               not
               any
               thing
               false
               or
               uncertain
               ,
               and
               if
               he
               do
               not
               
               utter
               it
               ,
               he
               must
               bear
               his
               iniquity
               .
               He
               must
               not
               accuse
               any
               falsly
               ,
               as
               Potiphars
               wife
               did
               
               Joseph
               ,
               that
               he
               would
               have
               layen
               with
               her
               ;
               or
               as
               Haman
               did
               the
               Jews
               ,
               that
               they
               
               observed
               not
               the
               Kings
               Laws
               ;
               or
               as
               Ziba
               did
               Mephibosheth
               ,
               of
               aspiring
               to
               the
               kingdom
               ;
               
               nor
               out
               of
               malice
               ,
               though
               the
               thing
               be
               true
               ,
               as
               they
               did
               Daniel
               ,
               for
               praying
               thrice
               a
               day
               .
            
             
               4.
               
               For
               the
               Defendant
               ,
               he
               must
               confesse
               what
               he
               hath
               done
               ,
               being
               required
               in
               due
               
               form
               of
               Law
               ,
               before
               lawful
               Authority
               .
               Achan
               confessed
               all
               to
               Joshua
               .
               
            
             
               5.
               
               For
               the
               Advocates
               ,
               
                 They
                 must
                 follow
              
               ,
               as
               the
               Law
               saith
               ,
               
                 that
                 which
                 is
                 altogether
              
               
               just
               ;
               it
               is
               spoken
               not
               onely
               of
               Judges
               ,
               but
               also
               of
               Officers
               .
               Now
               those
               Officers
               were
               
                 causarum
                 cognitores
              
               ,
               knowers
               and
               followers
               of
               causes
               ,
               such
               as
               Atturneys
               Counsellers
               
               &c.
               they
               must
               not
               undertake
               the
               patronage
               of
               an
               evil
               cause
               ,
               nor
               encourage
               their
               Clyent
               ,
               when
               his
               cause
               is
               bad
               ,
               they
               must
               inform
               him
               aright
               what
               to
               do
               ,
               not
               misinform
               the
               Judge
               ,
               nor
               wrest
               the
               Law
               ,
               nor
               respect
               persons
               ,
               nor
               protract
               causes
               ,
               nor
               extort
               bribes
               ,
               and
               draw
               from
               their
               Clyents
               ,
               more
               then
               their
               usual
               and
               lawful
               Fees.
               
            
             
               6.
               
               Lastly
               for
               Witnesses
               ,
               God
               took
               order
               ,
               that
               if
               any
               did
               accuse
               another
               ,
               and
               did
               
               testify
               a
               false
               matter
               ,
               look
               what
               penalty
               the
               other
               should
               have
               undergone
               ,
               if
               he
               had
               
               been
               guilty
               ,
               the
               same
               should
               be
               inflicted
               upon
               him
               ,
               if
               the
               thing
               proved
               false
               .
               Thus
               ought
               the
               judgement
               seat
               to
               be
               established
               on
               every
               side
               .
            
          
           
             To
             go
             over
             these
             more
             particularly
             .
          
           
             1.
             
             For
             the
             Judge
             .
             He
             may
             be
             guilty
             of
             the
             breach
             of
             this
             Commandment
             diverse
             
             wayes
             .
          
           
             
               1.
               
               By
               cherishing
               Law
               suits
               ,
               whereby
               untruth
               is
               uttered
               in
               the
               judgement
               seat
               .
               The
               Apostle
               said
               ,
               that
               it
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 a
                 fault
                 for
                 brethren
                 to
                 go
                 to
                 Law
                 one
                 with
                 another
                 ,
              
               meaning
               
               it
               was
               a
               fault
               in
               those
               that
               begun
               ,
               not
               in
               those
               that
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               constrained
               to
               answer
               ,
               therefore
               it
               must
               necessarily
               follow
               ,
               that
               it
               is
               a
               fault
               in
               a
               Judge
               ,
               to
               encourage
               men
               to
               go
               to
               Law.
               There
               must
               be
               untruth
               either
               in
               the
               Plantiffe
               or
               Defendant
               ,
               for
               there
               cannot
               be
               truth
               on
               both
               sides
               ;
               and
               if
               the
               Judge
               shall
               encourage
               men
               to
               go
               to
               law
               ,
               there
               must
               needs
               be
               much
               untruth
               spoken
               at
               the
               judgement
               seat
               ,
               which
               is
               highly
               derogatory
               to
               God
               ,
               (
               as
               the
               confession
               of
               truth
               is
               for
               his
               glory
               .
               )
               Therefore
               
                 S.
                 Pauls
              
               advise
               is
               ,
               that
               Law
               suits
               should
               be
               diminished
               and
               lessened
               ,
               as
               much
               as
               may
               be
               ,
               and
               that
               there
               should
               be
               no
               suit
               ,
               but
               when
               there
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               defraudation
               ,
               or
               hurt
               ,
               or
               wrong
               done
               that
               cannot
               be
               borne
               .
               The
               cherishing
               therefore
               of
               Law
               suits
               by
               a
               Prince
               or
               a
               Judge
               ,
               is
               the
               way
               to
               open
               a
               wide
               window
               to
               breaking
               of
               this
               Commandment
               .
            
          
           
             And
             therefore
             to
             prevent
             this
             mischief
             ,
             which
             is
             a
             judgement
             upon
             this
             land
             ,
             now
             since
             the
             Reformation
             ,
             it
             were
             good
             that
             some
             order
             were
             taken
             herein
             :
             as
             ,
          
           
             
               1.
               
               That
               there
               might
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Examiners
               and
               Inquisitors
               of
               all
               causes
               ,
               as
               there
               were
               in
               Greece
               ,
               such
               as
               were
               to
               approve
               or
               allow
               of
               quarrels
               and
               suits
               ,
               and
               to
               judge
               whether
               they
               were
               fit
               to
               be
               prosecuted
               or
               no.
               
            
             
               2.
               
               Or
               else
               as
               they
               had
               in
               Rome
               ,
               that
               men
               should
               contend
               
                 ex
                 sacramento
              
               ,
               each
               man
               should
               lay
               down
               his
               pawn
               when
               he
               went
               to
               law
               ,
               
                 in
                 manum
                 Pontific
                 is
                 ad
                 sacros
                 usus
                 ,
              
               in
               the
               hands
               of
               the
               High
               Priest
               for
               sacred
               uses
               ,
               and
               if
               his
               cause
               or
               quarrel
               proved
               not
               good
               ,
               it
               was
               to
               go
               to
               the
               repairing
               or
               adorning
               of
               the
               Temple
               .
            
          
           
             If
             some
             such
             courses
             be
             not
             taken
             ,
             Law
             cases
             will
             multiply
             ,
             there
             will
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             
             fault
             .
             The
             judgement
             seat
             was
             erected
             by
             God
             ,
             that
             hard
             and
             difficult
             cases
             onely
             
             should
             be
             brought
             thither
             ,
             and
             not
             for
             every
             trivial
             matter
             .
             But
             we
             see
             the
             contrary
             
             to
             say
             that
             the
             matters
             now
             usually
             brought
             before
             the
             Judges
             ,
             are
             matters
             of
             difficulty
             ,
             were
             〈◊〉
             and
             untrue
             .
          
           
             2.
             
             The
             Judge
             may
             〈◊〉
             by
             delaying
             justice
             ;
             he
             ought
             to
             give
             quick
             dispatch
             ,
             to
             
             delay
             justice
             is
             injustice
             ;
             therefore
             Moses
             though
             he
             were
             very
             able
             for
             dispatch
             ,
             being
             excellent
             in
             knowledge
             ,
             yet
             that
             causes
             might
             be
             the
             sooner
             ended
             ,
             he
             appoints
             
             more
             Judges
             ,
             as
             his
             father
             in
             law
             counselled
             him
             .
             Jethro
             thought
             it
             absurd
             ,
             that
             the
             
             people
             waited
             ,
             and
             their
             causes
             depended
             
               from
               morning
               till
               night
            
             .
             How
             absurd
             then
             is
             it
             for
             causes
             to
             depend
             from
             yeer
             to
             yeer
             ?
             
               This
               that
               thou
               doest
               is
               not
               well
               ,
            
             said
             
               Jethro
               ,
               that
               the
               people
               should
               wait
               thus
               ,
            
             and
             verse
             23.
             he
             tells
             him
             ,
             if
             this
             which
             he
             advises
             be
             done
             ,
             
               the
               people
               might
               go
               home
               quickly
               .
            
             This
             would
             be
             the
             benefit
             of
             quickdispatch
             .
             As
             multitude
             of
             suits
             ,
             are
             causes
             of
             much
             falshood
             ,
             and
             false
             witnesse
             ;
             so
             also
             is
             the
             long
             depending
             of
             suits
             ,
             by
             non-suits
             ,
             dilatory
             pleas
             ,
             and
             other
             shifts
             ,
             to
             delay
             justice
             .
          
           
             3.
             
             The
             Judge
             may
             offend
             ,
             if
             his
             judgement
             be
             ,
             as
             we
             shewed
             before
             in
             the
             fifth
             
             Commandment
             ,
             1.
             
             
               Vsurpatum
               ,
               usurped
            
             .
             2.
             or
             
               Temerarium
               ,
               rash
               and
               hasty
            
             ,
             or
             3.
             
             
               Perversum
               ,
               perverse
               and
               wrong
            
             .
          
           
             
               1.
               
               Judgement
               is
               usurped
               ,
               if
               he
               give
               judgement
               in
               a
               cause
               of
               which
               he
               hath
               no
               cognizance
               ,
               or
               upon
               one
               ,
               over
               whom
               he
               hath
               no
               jurisdiction
               .
               To
               such
               may
               be
               said
               ,
               what
               the
               Apostle
               saith
               in
               another
               case
               ,
               
                 who
                 art
                 thou
                 that
                 judgest
                 another
                 mans
                 servant
                 ?
              
               
               
                 to
                 his
                 own
                 Master
                 he
                 stands
                 or
                 falls
                 .
              
            
             
               2.
               
               His
               judgement
               is
               rash
               ,
               either
               when
               it
               is
               suddainly
               given
               in
               a
               hard
               case
               ,
               or
               before
               
               both
               parties
               be
               heard
               .
               It
               was
               a
               blemish
               in
               David
               ,
               by
               a
               rash
               judgement
               to
               give
               away
               
               Mephibosheths
               lands
               to
               Ziba
               ,
               and
               after
               with
               much
               ado
               ,
               to
               let
               him
               have
               the
               one
               half
               ,
               and
               Ziba
               the
               other
               .
               By
               the
               Law
               both
               parties
               were
               to
               meet
               before
               the
               Lord
               ,
               before
               any
               thing
               was
               determined
               :
               and
               that
               Heathen
               Judge
               said
               ,
               
                 It
                 was
                 not
                 the
                 custom
                 of
                 the
              
               
               
                 Romans
                 to
                 condemn
                 any
                 ,
                 before
                 he
                 have
                 his
                 accusers
                 brought
                 face
                 to
                 face
                 ,
                 and
                 be
                 heard
                 speak
                 for
                 himself
                 ,
                 Solomon
              
               gives
               the
               reason
               ,
               
                 He
                 that
                 is
                 first
                 in
                 his
                 own
                 cause
                 seems
                 just
                 ,
              
               
               
                 but
                 his
                 neighbour
                 cometh
                 and
                 searcheth
                 him
                 .
              
               Therefore
               this
               is
               one
               step
               to
               rash
               judgement
               ,
               to
               give
               credit
               to
               the
               party
               that
               speaks
               first
               ;
               by
               this
               means
               Ziba
               so
               far
               prevailed
               ,
               that
               though
               〈◊〉
               prove
               all
               the
               lands
               to
               be
               his
               ,
               yet
               he
               must
               be
               content
               with
               one
               half
               .
            
             
               3.
               
               He
               ought
               not
               to
               give
               perverse
               judgement
               ,
               but
               must
               say
               ,
               
                 All
                 the
                 words
                 of
                 my
              
               
               
                 mouth
                 are
                 righteousnesse
                 ,
                 there
                 is
                 nothing
                 froward
                 or
                 perverse
                 in
                 them
                 .
              
               The
               Law
               is
               expresse
               ,
               
                 Thou
                 shalt
                 not
                 pervert
                 judgement
              
               .
               Now
               judgement
               may
               be
               perverted
               ,
               either
               
               when
               the
               wicked
               is
               absolved
               ,
               or
               accounted
               just
               ,
               or
               the
               just
               is
               condemned
               and
               accounted
               wicked
               ,
               both
               which
               ,
               Solomon
               saith
               ,
               are
               abomination
               .
               The
               words
               translated
               according
               
               to
               the
               original
               are
               ,
               
                 He
                 that
                 justifies
                 the
                 unjust
                 ,
                 or
                 unjustifies
                 the
                 just
                 ,
                 &c.
              
               because
               it
               is
               all
               one
               in
               case
               of
               justice
               ,
               to
               affirm
               a
               thing
               to
               be
               ,
               and
               to
               make
               it
               so
               .
               He
               must
               not
               in
               some
               cases
               ,
               release
               the
               guilty
               upon
               any
               pretence
               :
               under
               the
               Law
               ,
               no
               satisfaction
               was
               to
               be
               taken
               
                 for
                 the
                 life
                 of
                 a
                 murtherer
                 ,
                 but
                 he
                 must
                 die
              
               ;
               for
               blood
               cannot
               be
               
               cleansed
               ,
               but
               by
               blood
               :
               when
               God
               therefore
               appoints
               the
               punishment
               ,
               it
               is
               not
               in
               
               the
               power
               of
               the
               Magistrate
               to
               remit
               it
               ,
               yet
               in
               some
               cases
               it
               is
               left
               to
               his
               Arbitrement
               ;
               but
               with
               two
               conditions
               :
               1.
               
               That
               it
               be
               expedient
               ,
               or
               not
               against
               the
               good
               of
               the
               Common-wealth
               .
               2.
               
               That
               the
               party
               wronged
               be
               content
               with
               it
               .
            
          
           
             2.
             
             For
             the
             Notaries
             or
             Registers
             .
             The
             Prophet
             saith
             ,
             
               That
               as
               some
               decree
               wicked
            
             
             decrees
             ,
             that
             is
             the
             Judges
             ;
             so
             
               there
               are
               some
               that
               write
               grievous
               things
               ,
            
             which
             may
             
             be
             applyed
             to
             Registers
             ,
             and
             a
             
               woe
               is
               denounced
               against
               both
            
             ;
             for
             the
             Register
             many
             times
             ,
             makes
             the
             record
             more
             grievous
             then
             the
             decree
             ,
             which
             if
             it
             go
             not
             exactly
             ,
             according
             to
             the
             sentence
             pronounced
             ,
             it
             is
             a
             false
             record
             .
             And
             to
             such
             as
             do
             thus
             ,
             it
             may
             be
             said
             ,
             
               Quando
               justitia
               revertitur
               ad
               judicium
               ,
               when
               righteousnesse
               shall
            
             
             
               return
               to
               judgement
            
             ,
             when
             Christ
             the
             true
             righteousnesse
             shall
             come
             to
             judgement
             ,
             they
             〈◊〉
             answer
             for
             it
             .
          
           
             3.
             
             For
             the
             Accuser
             ,
             he
             may
             be
             guilty
             of
             the
             breach
             of
             this
             Commandment
             three
             
             wayes
             .
          
           
             
               1.
               〈◊〉
               ,
               by
               slandering
               ,
               when
               he
               brings
               a
               false
               Accusation
               ,
               as
               Haman
               ,
               who
               
               slandered
               the
               Jews
               ,
               
                 that
                 they
                 were
                 not
                 observers
                 of
                 the
                 Kings
                 Laws
                 ,
              
               upon
               which
               false
               accusation
               ,
               the
               King
               gave
               
                 temerarium
                 judicium
              
               ,
               rash
               judgement
               against
               the
               Jewes
               .
            
             
               2.
               
               When
               he
               accuses
               any
               upon
               uncertain
               grounds
               ,
               as
               those
               that
               accused
               
                 S.
                 Paul
              
               ,
               and
               
               
               alleadged
               sundry
               〈◊〉
               against
               him
               ,
               which
               they
               could
               not
               prove
               ,
               and
               yet
               he
               was
               still
               detained
               〈◊〉
               ,
               till
               〈◊〉
               proof
               could
               be
               made
               .
            
             
               3.
               
               By
               prevaricating
               ,
               〈◊〉
               ;
               when
               there
               is
               collusion
               used
               in
               pleading
               ,
               so
               that
               he
               which
               accuses
               pleads
               faintly
               against
               another
               ,
               being
               reconciled
               to
               him
               underhand
               .
               It
               is
               a
               Metaphore
               taken
               from
               those
               that
               were
               (
               vari
               )
               such
               as
               had
               crooked
               legs
               ,
               bending
               inward
               〈◊〉
               the
               knees
               ,
               the
               feet
               being
               〈◊〉
               asunder
               ,
               who
               by
               wearing
               long
               garments
               down
               to
               their
               feet
               (
               as
               was
               the
               use
               of
               old
               〈◊〉
               some
               Common-wealths
               )
               might
               easily
               deceive
               those
               that
               looked
               upon
               them
               ,
               the
               garment
               covering
               their
               deformity
               ,
               as
               if
               their
               knees
               had
               been
               as
               far
               asunder
               ,
               as
               their
               feet
               .
               Hence
               those
               that
               did
               contend
               ,
               and
               strive
               together
               in
               publick
               ,
               and
               yet
               were
               friends
               privily
               ,
               were
               called
               pravaricatores
               ,
               prevaricators
               ;
               thus
               when
               a
               man
               seems
               to
               accuse
               ,
               and
               yet
               is
               friends
               with
               him
               whom
               he
               accuses
               ,
               he
               prevaricates
               ,
               and
               is
               a
               meere
               mockery
               of
               the
               place
               of
               judgement
               .
               And
               as
               the
               Plantiffe
               himself
               ,
               so
               he
               that
               is
               
                 Advocatus
                 Actoris
              
               ,
               the
               Advocate
               for
               the
               Plantiffe
               ,
               is
               guilty
               in
               like
               manner
               of
               prevarication
               ,
               when
               he
               〈◊〉
               the
               cause
               of
               the
               〈◊〉
               whom
               he
               represents
               ,
               by
               weak
               proofs
               and
               grounds
               .
               We
               read
               in
               Ezra
               ,
               that
               
               there
               were
               Counsellers
               about
               Artaxerxes
               ,
               that
               made
               shew
               of
               such
               as
               would
               advise
               him
               for
               the
               publick
               good
               ,
               whereas
               they
               had
               bin
               hyred
               and
               bribed
               against
               the
               Jews
               ,
               by
               their
               enemies
               ,
               to
               hinder
               the
               building
               of
               the
               〈◊〉
               ,
               which
               was
               not
               for
               the
               good
               of
               Artaxerxes
               :
               and
               so
               he
               that
               is
               to
               represent
               another
               ,
               and
               is
               to
               advise
               for
               his
               good
               ,
               and
               yet
               is
               corrupted
               to
               do
               the
               contrary
               ,
               is
               〈◊〉
               to
               be
               blamed
               for
               prevaricating
               .
            
          
           
             4.
             
             For
             the
             〈◊〉
             ,
             or
             the
             party
             accused
             ,
             he
             may
             be
             guilty
             three
             wayes
             .
             
          
           
             
               
                 1.
                 
                 If
                 being
                 demanded
                 or
                 required
                 to
                 answer
                 in
                 due
                 form
                 of
                 law
                 ,
                 he
                 use
                 excuses
                 ,
                 or
                 〈◊〉
                 to
                 avoid
                 the
                 matter
                 objected
                 against
                 him
                 ,
                 though
                 it
                 be
                 true
                 ,
                 or
                 which
                 is
                 as
                 old
                 ,
                 if
                 he
                 seek
                 to
                 excuse
                 〈◊〉
                 by
                 accusing
                 others
                 .
                 This
                 was
                 Adams
                 fault
                 tergiversari
                 ,
                 to
                 use
                 tergiversation
                 .
                 The
                 question
                 was
                 ,
                 whether
                 he
                 had
                 eaten
                 or
                 
                 
                 no
                 ,
                 he
                 makes
                 no
                 direct
                 answer
                 ,
                 but
                 layes
                 the
                 fault
                 upon
                 the
                 Woman
                 .
                 
                   The
                   woman
                   which
                   thou
                   gavest
                   me
                   ,
                   she
                   geve
                   me
                   of
                   the
                   fruit
                   ,
                   &c.
                   
                   Job
                
                 therefore
                 makes
                 it
                 part
                 of
                 his
                 〈◊〉
                 ,
                 
                   that
                   he
                   had
                   not
                   hid
                   his
                   sin
                   ,
                   as
                   Adam
                   did
                   ,
                   concealing
                   iniquity
                   in
                   his
                   bosom
                   .
                
                 
                 Being
                 lawfully
                 commanded
                 therefore
                 to
                 answer
                 ,
                 in
                 matters
                 where
                 there
                 is
                 publick
                 fame
                 and
                 probable
                 ground
                 precedent
                 ,
                 we
                 must
                 answer
                 ,
                 for
                 we
                 must
                 not
                 adde
                 〈◊〉
                 evil
                 to
                 another
                 ;
                 to
                 be
                 evil
                 is
                 evil
                 ,
                 and
                 to
                 seem
                 good
                 when
                 a
                 man
                 is
                 evil
                 ,
                 is
                 evil
                 also
                 :
                 and
                 therefore
                 he
                 that
                 being
                 evil
                 would
                 seem
                 good
                 ,
                 by
                 〈◊〉
                 the
                 truth
                 ,
                 addes
                 one
                 evil
                 to
                 another
                 .
              
               
                 But
                 yet
                 a
                 man
                 is
                 not
                 bound
                 to
                 accuse
                 himself
                 ,
                 when
                 he
                 is
                 not
                 lawfully
                 proceeded
                 against
                 ,
                 nor
                 before
                 a
                 competent
                 Judge
                 :
                 when
                 the
                 High
                 Priest
                 interrogated
                 Christ
                 
                 concerning
                 his
                 doctrine
                 ,
                 he
                 bids
                 him
                 ask
                 those
                 that
                 heard
                 him
                 .
                 If
                 any
                 could
                 accuse
                 him
                 ,
                 let
                 him
                 come
                 forth
                 ,
                 but
                 he
                 would
                 not
                 accuse
                 himself
                 :
                 and
                 when
                 Pilate
                 asked
                 
                 him
                 some
                 questions
                 ,
                 he
                 would
                 give
                 him
                 no
                 answer
                 ,
                 or
                 no
                 direct
                 answer
                 ,
                 because
                 his
                 questions
                 proceeded
                 not
                 
                   ex
                   publica
                   infamia
                
                 ,
                 nor
                 
                   ex
                   semiplena
                   probatione
                
                 ,
                 upon
                 publick
                 fame
                 ,
                 nor
                 upon
                 probable
                 grounds
                 ,
                 but
                 were
                 to
                 make
                 him
                 accuse
                 himself
                 :
                 in
                 such
                 cases
                 a
                 man
                 may
                 not
                 answer
                 .
                 And
                 again
                 in
                 some
                 〈◊〉
                 ,
                 if
                 there
                 be
                 two
                 things
                 in
                 the
                 accusation
                 ,
                 and
                 both
                 true
                 ,
                 he
                 may
                 answer
                 to
                 the
                 one
                 ,
                 and
                 
                   occultare
                   partem
                   veritatis
                
                 ,
                 hide
                 or
                 conceal
                 the
                 other
                 part
                 ,
                 as
                 S.
                 Paul
                 did
                 when
                 he
                 was
                 accused
                 ,
                 for
                 perceiving
                 that
                 
                 part
                 were
                 Sadduces
                 ,
                 who
                 denyed
                 the
                 resurrection
                 ,
                 and
                 part
                 〈◊〉
                 ,
                 who
                 held
                 the
                 resurrection
                 ,
                 he
                 cryed
                 out
                 ,
                 that
                 he
                 was
                 a
                 〈◊〉
                 ,
                 and
                 held
                 the
                 resurrection
                 ,
                 and
                 for
                 that
                 was
                 questioned
                 ,
                 which
                 was
                 true
                 ,
                 for
                 that
                 was
                 one
                 thing
                 for
                 which
                 he
                 was
                 called
                 in
                 question
                 ;
                 but
                 it
                 was
                 not
                 that
                 alone
                 .
                 So
                 if
                 a
                 man
                 have
                 diverse
                 wayes
                 to
                 defend
                 himself
                 ,
                 he
                 may
                 choose
                 which
                 he
                 will
                 ;
                 as
                 he
                 that
                 hath
                 diverse
                 weapons
                 ,
                 may
                 use
                 which
                 he
                 will
                 for
                 his
                 own
                 defence
                 .
                 But
                 if
                 according
                 to
                 due
                 form
                 of
                 Law
                 he
                 be
                 proceeded
                 against
                 ,
                 he
                 must
                 answer
                 as
                 Achan
                 did
                 ,
                 when
                 Joshua
                 urged
                 him
                 to
                 confesse
                 the
                 truth
                 .
                 
              
            
             
               2.
               
               Whereas
               the
               benefit
               of
               appeal
               is
               granted
               ,
               for
               a
               remedy
               of
               those
               that
               are
               oppressed
               ,
               if
               any
               shall
               use
               appeals
               meerly
               to
               protract
               the
               cause
               ,
               and
               avoid
               a
               just
               sentence
               ,
               this
               is
               a
               second
               fault
               in
               the
               Defendant
               ;
               for
               this
               is
               to
               delay
               〈◊〉
               ,
               contrary
               to
               Jethro's
               advise
               ,
               who
               would
               not
               have
               people
               wait
               long
               for
               justice
               ,
               but
               to
               be
               dispatcht
               ,
               that
               
               they
               might
               go
               home
               to
               their
               place
               in
               peace
               .
            
             
               
                 
                   1.
                   
                   The
                   Defendant
                   offends
                   ,
                   if
                   when
                   sentence
                   is
                   given
                   ,
                   he
                   do
                   not
                   submit
                   to
                   it
                   ;
                   
                   for
                   ,
                   
                     Qui
                     resistit
                     ,
                     Dei
                     ordinationi
                     resistit
                     ,
                     he
                     that
                     resisteth
                     ,
                     resisteth
                     the
                     ordinance
                     of
                     God.
                     
                  
                
              
            
          
           
           
             5.
             
             For
             the
             witnesse
             ,
             he
             may
             likewise
             〈◊〉
             guilty
             diverse
             wayes
             .
             
          
           
             
               1.
               
               If
               being
               lawfully
               required
               by
               a
               Superiour
               ,
               demanding
               his
               testimony
               ,
               and
               asking
               him
               nothing
               that
               is
               〈◊〉
               to
               the
               matter
               in
               question
               ,
               if
               he
               do
               not
               declare
               all
               that
               
               he
               knows
               ;
               for
               the
               Law
               is
               〈◊〉
               ,
               that
               a
               witnesse
               ,
               
                 if
                 he
                 〈◊〉
                 not
                 utter
                 〈◊〉
                 he
                 〈◊〉
                 seen
                 and
                 known
                 shall
                 bear
                 his
                 〈◊〉
                 .
              
            
             
               2.
               
               Though
               one
               be
               not
               required
               by
               a
               Superiour
               ,
               yet
               if
               it
               be
               to
               〈◊〉
               an
               Innocent
               man
               in
               danger
               ,
               he
               is
               bound
               to
               bear
               witnesse
               ,
               and
               he
               〈◊〉
               ,
               if
               he
               be
               silent
               .
               Solomon
               makes
               it
               no
               small
               sin
               not
               to
               give
               testimony
               ,
               for
               the
               preservation
               of
               an
               innocent
               person
               ,
               
                 If
                 thou
                 forbear
                 to
                 deliver
                 them
                 that
                 are
                 drawn
                 to
                 death
                 ,
                 and
                 those
                 that
                 are
                 ready
                 to
              
               
               
                 be
                 slain
                 ;
                 if
                 thou
                 〈◊〉
                 ,
                 behold
                 I
                 knew
                 it
                 not
                 ,
                 doth
                 not
                 he
                 that
                 〈◊〉
                 the
                 heart
                 consider
                 ,
                 and
                 shall
                 not
                 be
                 render
                 to
                 every
                 one
                 according
                 to
                 his
                 works
                 .
              
               But
               out
               of
               these
               cases
               ,
               if
               one
               not
               be
               called
               to
               witnesse
               by
               a
               Superiour
               ,
               or
               if
               an
               innocent
               person
               be
               not
               〈◊〉
               by
               his
               silence
               ,
               and
               if
               he
               be
               not
               examined
               about
               other
               things
               which
               belong
               not
               to
               the
               matter
               in
               question
               ,
               he
               is
               not
               〈◊〉
               to
               answer
               .
            
             
               3.
               
               Besides
               these
               ,
               Solomon
               intimates
               another
               way
               ,
               whereby
               a
               witnesse
               may
               offend
               ,
               
               when
               he
               bears
               false
               witnesse
               to
               deliver
               the
               wicked
               ;
               
                 for
                 though
                 〈◊〉
                 〈◊〉
                 hand
                 ,
                 yet
                 shall
                 not
                 the
                 wicked
                 escape
                 unpunished
                 .
              
               The
               Greeks
               have
               a
               Proverb
               ,
               
                 Da
                 〈◊〉
                 〈◊〉
                 jusjurandum
              
               ,
               lend
               me
               an
               oath
               .
               This
               lending
               an
               oath
               is
               that
               which
               Solomon
               calls
               ,
               
                 a
                 joyning
                 of
                 hand
                 in
                 hand
                 ,
              
               and
               he
               saith
               plainly
               ,
               that
               though
               they
               may
               escape
               the
               hands
               of
               men
               ,
               yet
               shall
               they
               not
               escape
               unpunished
               ,
               that
               is
               ,
               God
               will
               be
               sure
               to
               punish
               them
               .
            
          
           
             6.
             
             Sixtly
             and
             lastly
             ,
             for
             the
             Advocate
             ,
             he
             may
             offend
             two
             wayes
             .
             
          
           
             
               1.
               
               If
               he
               undertake
               an
               evil
               cause
               ,
               knowing
               it
               so
               to
               be
               .
               This
               is
               a
               great
               sin
               .
               God
               
               saith
               (
               having
               first
               prohibited
               any
               to
               raise
               a
               false
               report
               )
               
                 Put
                 not
                 thy
                 hand
                 unto
                 the
                 wicked
                 ,
                 to
                 be
                 an
                 unrighteous
                 witnesse
                 :
              
               now
               he
               that
               pleads
               〈◊〉
               a
               bad
               cause
               ,
               puts
               his
               hand
               to
               the
               wicked
               .
               And
               in
               the
               third
               verse
               ,
               it
               s
               added
               ,
               
                 Thou
                 shalt
                 not
                 countenance
                 a
                 poor
                 man
                 in
                 his
                 cause
                 ,
                 viz.
              
               if
               his
               cause
               be
               bad
               .
               If
               a
               man
               might
               plead
               for
               any
               in
               a
               bad
               cause
               ,
               surely
               it
               might
               be
               for
               a
               poor
               man
               ,
               but
               even
               for
               a
               poor
               man
               he
               must
               not
               .
               Jehu
               said
               to
               
                 Jehosaphat
                 ,
                 Wilt
                 thou
                 help
                 the
                 wicked
                 ,
                 and
                 love
                 them
                 that
                 hate
                 the
                 Lord
                 ?
                 therefore
                 is
                 wrath
                 upon
                 thee
                 from
                 the
                 Lord.
              
               And
               the
               Apostle
               saith
               ,
               that
               not
               onely
               the
               doers
               of
               evil
               things
               are
               worthy
               of
               death
               ,
               but
               also
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               they
               that
               take
               pleasure
               in
               them
               ,
               or
               consent
               to
               them
               ,
               such
               are
               they
               that
               plead
               for
               them
               ,
               they
               give
               their
               placet
               ,
               as
               we
               use
               to
               do
               ,
               at
               congregations
               in
               the
               Universitie
               .
               Greeks
               used
               the
               same
               words
               ;
               and
               gave
               their
               suffrages
               ,
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               it
               pleaseth
               me
               ,
               and
               therefore
               whosoever
               pleads
               for
               the
               wicked
               ,
               cryes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               I
               am
               pleased
               with
               it
               ,
               he
               helps
               him
               ,
               and
               is
               partaker
               of
               his
               sin
               with
               him
               .
            
             
               2.
               
               Another
               way
               is
               by
               the
               Wise
               man
               ,
               when
               a
               man
               for
               defence
               of
               a
               cause
               in
               difference
               ,
               
               though
               it
               be
               good
               ,
               perverts
               the
               Law
               ,
               or
               receives
               a
               bribe
               .
               
                 The
                 wicked
              
               (
               〈◊〉
               he
               )
               
                 takes
                 a
                 gift
                 out
                 of
                 the
                 bosome
                 to
                 wrest
                 the
                 wayes
                 of
                 judgement
                 .
              
               As
               it
               is
               evil
               to
               joyn
               with
               the
               wicked
               to
               help
               an
               evil
               cause
               (
               
                 for
                 he
                 that
                 saith
                 to
                 the
                 wicked
                 ,
                 thou
                 art
                 just
                 ,
                 him
              
               
               
                 shall
                 the
                 people
                 curse
              
               )
               so
               to
               bolster
               any
               cause
               by
               wrong
               means
               ,
               and
               thereby
               to
               pervert
               the
               course
               of
               judgement
               ,
               is
               wicked
               .
            
          
           
             And
             because
             judgement
             is
             not
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             on
             the
             bench
             ,
             but
             also
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             
             the
             place
             of
             consultation
             ,
             therefore
             false
             witnesse
             or
             testimony
             must
             not
             be
             given
             in
             elections
             ,
             or
             in
             choice
             of
             men
             to
             places
             or
             preferments
             ,
             for
             there
             ought
             to
             be
             justice
             and
             truth
             in
             both
             ,
             and
             he
             that
             gives
             his
             voice
             for
             one
             unworthy
             ,
             bears
             false
             witnesse
             ,
             and
             goes
             against
             justice
             and
             truth
             ;
             〈◊〉
             justice
             ,
             as
             the
             Philosopher
             defines
             it
             well
             ,
             is
             
               rectitudo
               in
               affectu
               ,
               impressa
               a
               recta
               ratione
               ,
               a
               rectitude
               stamped
               upon
               the
               affections
               ,
               by
               right
               reason
               ,
            
             and
             as
             
               electio
               dicit
               excellentiam
            
             ,
             so
             
               excellentia
               dicit
               magis
               aut
               plus
            
             ,
             as
             Election
             or
             choyce
             imports
             excellency
             in
             the
             party
             elected
             ,
             so
             excellency
             imports
             the
             best
             ,
             or
             most
             eminent
             :
             now
             that
             in
             our
             choyce
             the
             best
             is
             alwayes
             to
             be
             chosen
             ,
             is
             the
             second
             rule
             in
             moral
             Philosophy
             ,
             which
             he
             that
             follows
             not
             ,
             goes
             against
             the
             truth
             and
             so
             justice
             is
             broken
             .
          
        
         
           
           
             CHAP.
             IIII.
             
          
           
             
               Of
               false
               witnessing
               out
               of
               judgement
               .
               Four
               things
               to
               which
               the
               tongue
               may
               do
               harme
               .
               The
               branches
               of
               this
               kinde
               of
               false
               witnessing
               .
               1.
               
               Contumelious
               speaking
               .
               2.
               
               Taunting
               .
               3.
               
               Backbiting
               .
               Which
               is
               ,
               1.
               
               By
               words
               .
               2.
               
               By
               letters
               .
               3.
               
               By
               deeds
               .
               4.
               
               In
               all
               these
               a
               man
               may
               be
               a
               false
               witnesse
               .
               〈◊〉
               he
               speak
               the
               truth
               .
            
          
           
             AND
             thus
             we
             have
             done
             with
             false
             testimony
             given
             in
             judgement
             .
             Now
             for
             that
             
             which
             is
             out
             of
             judgement
             .
             When
             a
             man
             is
             out
             of
             judgement
             ,
             he
             is
             not
             to
             say
             with
             those
             in
             the
             Psalm
             ,
             
               Ego
               sum
               Dominus
               linguae
               meae
               ,
               my
               tongue
               is
               my
               own
               ,
            
             I
             may
             
             speak
             what
             I
             will
             ;
             for
             
               nemo
               est
               Dominus
               sui
               ,
               nisi
               ad
               licita
               ,
            
             no
             man
             is
             Lord
             of
             his
             own
             ,
             
             further
             then
             to
             imploy
             it
             for
             a
             lawful
             use
             .
             Solomon
             hath
             a
             strange
             speech
             ,
             
               Be
               not
               a
               witnesse
               against
               thy
               〈◊〉
               without
               cause
            
             ;
             which
             speech
             implies
             ,
             that
             a
             man
             being
             not
             called
             ,
             may
             be
             a
             false
             witnesse
             against
             his
             neighbour
             ,
             when
             there
             is
             no
             cause
             .
             How
             can
             this
             be
             ?
             In
             common
             ordinary
             talk
             ,
             when
             a
             man
             speaks
             evil
             of
             his
             neighbour
             ,
             he
             bears
             false
             witnesse
             against
             him
             ,
             though
             he
             be
             not
             before
             any
             Judge
             .
             Therefore
             he
             advises
             to
             
               put
               far
               from
               us
               ,
               proter
               vitatem
               oris
               ,
               &
               labiorum
               ,
               a
               froward
               mouth
               ,
               and
               perverse
            
             
             lips
             ,
             we
             must
             not
             breath
             out
             slanders
             against
             him
             ,
             who
             it
             may
             be
             doth
             not
             think
             the
             least
             evil
             of
             us
             .
          
           
             That
             we
             may
             understand
             this
             ,
             we
             must
             know
             ,
             that
             there
             are
             four
             things
             to
             which
             the
             tongue
             may
             do
             harm
             .
             For
             1.
             a
             man
             hath
             favor
             or
             good
             esteem
             among
             men
             ,
             this
             is
             in
             the
             minde
             .
             2.
             
             A
             good
             report
             ,
             which
             consists
             in
             speaking
             well
             of
             him
             .
             3.
             
             Friendship
             with
             friends
             ,
             &c.
             4.
             
             A
             state
             or
             dignity
             ,
             as
             a
             Superiour
             .
             And
             as
             all
             these
             may
             be
             hurt
             by
             the
             tongue
             ;
             so
             may
             the
             faults
             of
             the
             tongue
             ,
             
               extra
               judicium
            
             ,
             be
             distinguished
             .
          
           
             Of
             the
             first
             and
             second
             Solomon
             speaks
             ,
             when
             he
             saith
             ,
             
               A
               good
               name
               is
               〈◊〉
               to
               be
            
             
             
               chosen
               then
               great
               riches
               ,
               and
               loving
               favour
               rather
               then
               silver
               and
               gold
               .
            
             Of
             the
             third
             
             in
             another
             place
             he
             saith
             ,
             
               a
               faithful
               friend
               is
               an
               unknown
               treasure
            
             *
             .
             Against
             the
             fourth
             ,
             we
             have
             an
             example
             in
             Rabshekah
             ,
             who
             reproached
             and
             blasphemed
             King
             Hezekiah
             ,
             and
             in
             him
             God
             himself
             .
          
           
             Against
             these
             ,
             there
             are
             diverse
             faults
             of
             the
             tongue
             ,
             which
             we
             are
             now
             to
             
             speak
             of
             .
          
           
             1.
             
             Contumely
             and
             disgrace
             ,
             which
             is
             against
             the
             〈◊〉
             (
             credit
             and
             favour
             )
             and
             is
             
             when
             a
             man
             is
             present
             :
             such
             men
             as
             use
             these
             ,
             the
             Apostle
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             despightful
             ,
             
             which
             disgrace
             a
             man
             to
             his
             face
             ,
             by
             opprobrious
             speeches
             .
          
           
             2.
             
             If
             it
             be
             
               per
               sales
               ,
               oblique
            
             ,
             glauncingly
             by
             jeasts
             ,
             it
             is
             called
             subsannatio
             ,
             taunting
             ,
             
             and
             this
             is
             against
             the
             fourth
             ,
             viz.
             against
             ones
             dignity
             .
             Those
             that
             are
             laughed
             at
             are
             moriones
             ,
             fools
             ,
             the
             off-scourings
             of
             men
             ,
             fit
             to
             be
             laughed
             at
             .
             Now
             to
             make
             a
             man
             as
             one
             of
             them
             ,
             to
             set
             him
             in
             that
             estate
             that
             he
             shall
             be
             〈◊〉
             at
             ,
             is
             an
             impairing
             of
             his
             state
             and
             dignity
             and
             gives
             him
             a
             great
             wound
             .
          
           
             4.
             
             This
             was
             Sauls
             reason
             why
             he
             would
             have
             his
             harnessebearer
             to
             kill
             him
             ,
             he
             
             would
             rather
             be
             killed
             ,
             then
             be
             mocked
             by
             the
             uncircumcised
             Philistims
             ;
             for
             an
             ingenuous
             nature
             counts
             onely
             probrum
             to
             be
             delictum
             ,
             reproach
             to
             be
             a
             crime
             ,
             other
             railings
             are
             to
             be
             neglected
             .
          
           
             3.
             
             As
             two
             are
             when
             one
             is
             present
             ,
             so
             there
             is
             a
             third
             ,
             who
             hurts
             a
             good
             
             Name
             behinde
             ones
             back
             .
             Obtrectator
             ,
             a
             Backiter
             ,
             he
             offends
             against
             the
             second
             ,
             
             which
             is
             good
             Report
             ,
             and
             the
             fourth
             ,
             viz.
             Friendship
             .
             Plautus
             calls
             him
             
               Mus
               nominis
            
             ,
             a
             Mouse
             (
             that
             is
             the
             Gnawer
             or
             eater
             up
             )
             of
             ones
             good
             name
             .
             But
             Saint
             Paul
             calleth
             him
             by
             his
             true
             Name
             ,
             Diabolus
             ,
             the
             Devil
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               lingua
            
             ,
             a
             Devil
             in
             the
             Tongue
             ,
             that
             is
             a
             false
             accuser
             or
             detractor
             ;
             first
             he
             speaks
             against
             
             one
             to
             this
             man
             ,
             then
             to
             another
             ,
             then
             to
             a
             third
             ,
             thereby
             to
             make
             him
             lose
             some
             of
             his
             〈◊〉
             ,
             and
             then
             they
             call
             him
             susurro
             ,
             a
             talebearer
             ,
             and
             indeed
             he
             often
             so
             prevails
             that
             
             as
             the
             Wise
             man
             observed
             ,
             he
             
               sowes
               discord
               and
               dissention
               between
               Princes
               ,
            
             and
             so
             between
             whole
             Realms
             .
          
           
             This
             sin
             ,
             when
             it
             is
             
               contra
               bonum
               aestimationis
            
             ,
             against
             a
             mans
             credit
             and
             estimation
             ,
             
             and
             to
             his
             face
             ,
             it
             is
             called
             Shimeis
             sin
             .
             If
             it
             be
             behind
             ones
             back
             ,
             it
             is
             called
             Hamans
             sin
             .
             
             If
             it
             take
             away
             friendship
             ,
             and
             bring
             alienation
             of
             〈◊〉
             ,
             it
             is
             Ziba's
             sin
             ;
             for
             he
             
             informed
             David
             against
             Mephibosheth
             ,
             to
             alienate
             Davids
             affection
             〈◊〉
             him
             .
             If
             it
             be
             to
             the
             scorning
             and
             vilipending
             of
             a
             man
             ,
             it
             may
             be
             called
             the
             sin
             of
             the
             men
             of
             
             Succoth
             ,
             who
             slighted
             Gedeon
             ,
             and
             we
             may
             read
             afterward
             ,
             how
             he
             requited
             the
             Princes
             of
             Succoth
             A
             heroical
             minde
             cannot
             endure
             this
             .
             David
             complains
             often
             ,
             that
             he
             was
             scorned
             by
             his
             friends
             and
             acquaintance
             ,
             and
             that
             the
             very
             abjects
             made
             jests
             of
             
             
             him
             ;
             and
             so
             doth
             Jeremy
             who
             was
             used
             in
             like
             manner
             .
          
           
             This
             sin
             ,
             as
             it
             may
             be
             by
             words
             ,
             so
             by
             letters
             also
             ;
             Sanballat
             sent
             a
             letter
             to
             Nehemiah
             
             full
             of
             slanders
             against
             him
             .
             And
             as
             it
             may
             be
             in
             words
             ,
             either
             directly
             ,
             or
             indirectly
             ;
             
             so
             it
             may
             be
             by
             writings
             ,
             either
             directly
             ,
             as
             in
             that
             of
             Sanballat
             ;
             or
             indirectly
             ,
             as
             in
             Libels
             ,
             whereof
             we
             have
             a
             resemblance
             in
             that
             which
             Jehoash
             king
             of
             Israel
             sent
             
             to
             Amazia
             ,
             concerning
             the
             Thistle
             and
             the
             Cedar
             ,
             which
             was
             nothing
             else
             but
             a
             scoffe
             
             of
             Jehoash
             against
             Amazia
             .
             And
             as
             it
             may
             be
             both
             in
             words
             and
             writings
             ,
             so
             also
             by
             
             outward
             acts
             ,
             as
             when
             the
             Souldiers
             platted
             a
             crown
             of
             thorns
             upon
             our
             Saviours
             head
             ,
             this
             was
             a
             real
             scoffing
             of
             him
             .
          
           
             Any
             of
             these
             ,
             whether
             done
             directly
             ,
             or
             indirectly
             come
             under
             the
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             foolish
             talking
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             jesting
             ,
             and
             such
             as
             use
             it
             ,
             are
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             jesters
             ,
             which
             is
             the
             common
             name
             given
             them
             of
             curtesie
             ,
             when
             as
             indeed
             they
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             foolish
             talkers
             .
          
           
             In
             all
             these
             kindes
             a
             man
             may
             be
             guilty
             of
             bearing
             false
             witnesse
             ,
             though
             he
             speak
             
             the
             truth
             :
             for
             the
             truth
             ought
             to
             be
             spoken
             in
             love
             ,
             as
             
               love
               delighteth
               in
               truth
            
             ,
             so
             the
             truth
             must
             be
             spoken
             in
             love
             (
             which
             is
             the
             affirmative
             part
             of
             this
             Commandment
             .
             )
             And
             therefore
             though
             one
             speaketh
             truth
             ,
             yet
             if
             it
             be
             not
             in
             love
             ,
             he
             is
             a
             slanderer
             .
             
             Therefore
             Doeg
             ,
             was
             Doeg
             ,
             though
             he
             told
             the
             truth
             :
             it
             was
             true
             ,
             that
             when
             David
             
             came
             to
             Nob
             to
             Abimelech
             ,
             that
             Abimelech
             gave
             him
             bread
             ,
             and
             the
             sword
             of
             Goliah
             ,
             
             all
             was
             true
             that
             he
             said
             ,
             but
             yet
             he
             was
             a
             Doeg
             still
             ;
             for
             as
             David
             said
             truly
             ,
             
               His
               tongue
            
             
             
               did
               cut
               as
               a
               sharp
               razor
               ,
            
             for
             it
             cut
             all
             the
             throats
             of
             the
             Priests
             .
             Some
             go
             further
             ,
             and
             cover
             their
             malice
             under
             a
             veyl
             of
             love
             ;
             they
             are
             like
             those
             false
             brethren
             the
             Apostle
             speaks
             of
             ,
             that
             
               were
               unawares
               brought
               in
            
             ,
             of
             whom
             
               S.
               Jerome
            
             gives
             the
             reason
             
             why
             they
             were
             so
             called
             ,
             because
             they
             came
             in
             like
             those
             in
             the
             story
             of
             Daniel
             ,
             that
             came
             under
             the
             table
             ,
             and
             eat
             the
             meat
             provided
             for
             the
             Idol
             :
             so
             these
             men
             privily
             insinuate
             themselves
             into
             those
             they
             speak
             to
             ,
             by
             pretending
             a
             great
             deal
             of
             love
             and
             affection
             to
             the
             party
             they
             speak
             against
             .
             Their
             lips
             swim
             with
             butter
             and
             oyl
             ,
             but
             their
             words
             are
             very
             swords
             .
             Such
             were
             they
             that
             askt
             Christ
             ,
             
               whether
               they
            
             
             
               might
               pay
               tribute
               to
               Caesar
               or
               no
               :
               Magister
               bone
               ,
               Good
               Master
               ,
            
             say
             they
             ,
             
               we
               know
               thou
               speakest
               the
               truth
               ,
            
             (
             this
             is
             the
             oyl
             :
             )
             but
             here
             is
             the
             sword
             ,
             
               shall
               we
               pay
               tribute
               to
               Caesar
               ?
            
             If
             he
             answer
             one
             way
             ,
             he
             offends
             the
             people
             ,
             who
             would
             be
             ready
             to
             stone
             him
             ,
             if
             the
             other
             ,
             he
             offends
             Caesar
             ,
             and
             off
             goes
             his
             head
             .
             Thus
             whether
             a
             tale-bearer
             speak
             to
             bring
             a
             man
             into
             danger
             ,
             or
             to
             take
             away
             his
             credit
             ,
             
               His
               words
            
             (
             as
             the
             Wise
             man
             speak
             )
             
               are
               as
               wounds
            
             ,
             and
             they
             go
             down
             into
             the
             〈◊〉
             parts
             of
             the
             belly
             .
             
               S.
               Bernard
            
             upon
             the
             Canticles
             ,
             describes
             such
             an
             one
             well
             ;
             
               Vide
               magna
               praemitti
               suspiria
            
             ,
             
             you
             shall
             have
             him
             send
             forth
             great
             and
             deep
             sighs
             before
             ,
             and
             he
             will
             speak
             ,
             
               〈◊〉
               〈◊〉
               ,
               &
               cum
               quadam
               tarditate
               ,
               dimissis
               superciliis
               ,
               voce
               plangenti
               ,
               &c.
               sic
               egreditur
               maledictio
               ,
            
             as
             if
             he
             were
             confounded
             and
             ashamed
             ,
             and
             then
             with
             an
             affected
             slownesse
             ,
             casting
             down
             his
             countenance
             ,
             with
             a
             whining
             voice
             ,
             and
             then
             cometh
             out
             the
             cursed
             venome
             of
             his
             heart
             :
             you
             would
             think
             ,
             it
             were
             rather
             done
             
               dolenti
               animo
               ,
               quam
               malitioso
            
             ,
             with
             a
             mourning
             rather
             then
             a
             malitious
             mind
             ,
             he
             saith
             ,
             
               vehementer
               doleo
               ,
               quia
               vehementer
               diligo
               ,
            
             I
             am
             heartily
             sorrow
             for
             him
             ,
             because
             I
             heartily
             love
             him
             ,
             and
             then
             he
             saith
             ,
             
               compertus
               jam
               est
            
             ,
             it
             is
             now
             known
             ,
             otherwise
             I
             would
             never
             have
             spoken
             of
             it
             ,
             but
             seeing
             it
             is
             known
             ,
             I
             must
             needs
             say
             ,
             it
             is
             so
             ;
             and
             thus
             he
             breaks
             out
             his
             cursed
             speeches
             .
             This
             is
             one
             extream
             .
          
        
         
           
           
             CHAP.
             V.
             
          
           
             
               Of
               reproof
               or
               fraternal
               correption
               ,
               the
               vertue
               opposite
               to
               flattery
               .
               Of
               flattery
               ,
               which
               is
               1.
               
               In
               things
               uncertain
               .
               2.
               
               In
               things
               certain
               ,
               and
               those
               either
               good
               or
               evil
               .
               Of
               boasting
               and
               vaunting
               a
               mans
               self
               ,
               and
               its
               extream
               .
            
          
           
             THe
             other
             extream
             opposite
             to
             slandering
             and
             detraction
             ,
             is
             flattery
             ,
             of
             which
             ,
             
             before
             we
             speak
             ,
             we
             shall
             premise
             somewhat
             of
             the
             affirmative
             duties
             opposite
             to
             it
             ,
             which
             is
             ,
             
               Fraterna
               correptio
            
             ,
             fraternal
             admonition
             ,
             or
             brotherly
             reproof
             ,
             opposed
             
             to
             flattery
             :
             and
             secondly
             ,
             the
             giving
             a
             true
             report
             ,
             opposed
             to
             detraction
             :
             Because
             we
             are
             joyned
             together
             by
             the
             law
             of
             love
             or
             charity
             ;
             and
             for
             that
             as
             S.
             James
             saith
             ,
             
               In
               many
               things
               we
               offend
               all
               :
            
             therefore
             God
             took
             order
             in
             his
             law
             ,
             that
             as
             we
             should
             not
             slander
             or
             speak
             evil
             of
             our
             brother
             ,
             so
             we
             should
             admonish
             and
             reprove
             him
             when
             he
             〈◊〉
             .
             
               Thou
               shalt
               not
               hate
               thy
               brother
               in
               thy
               heart
               .
               Thou
               shalt
               in
               any
               wise
            
             
             
               rebuke
               thy
               neighbour
               ,
               and
               not
               suffer
               sin
               to
               rest
               upon
               him
               .
            
             This
             is
             as
             much
             to
             say
             ,
             that
             
             as
             the
             Heathen
             man
             said
             ,
             we
             should
             
               cum
               opus
               est
               contristari
               amicum
            
             ,
             when
             there
             is
             
             occasion
             ,
             even
             to
             make
             sad
             the
             heart
             of
             our
             friend
             by
             reproof
             .
             If
             any
             be
             disordered
             
             by
             a
             bare
             admonition
             ,
             if
             the
             offence
             be
             small
             ,
             and
             without
             aggravating
             circumstances
             ,
             
             
               then
               to
               reprove
               him
               in
               the
               spirit
               of
               meeknesse
            
             ;
             but
             if
             it
             be
             otherwise
             ,
             
               to
               reprove
               him
            
             
             
               sharply
               and
               roundly
            
             ;
             if
             it
             be
             an
             open
             fault
             ,
             
               then
               openly
               and
               before
               all
            
             ;
             if
             secret
             ,
             then
             
             
               privately
               in
               the
               ear
            
             ,
             with
             this
             caveat
             ,
             except
             it
             redound
             to
             the
             damage
             and
             detriment
             of
             another
             ,
             for
             then
             it
             must
             be
             declared
             to
             the
             party
             whom
             it
             concerns
             .
          
           
             So
             we
             see
             as
             
               S.
               Augustine
            
             saith
             ,
             that
             there
             is
             a
             double
             truth
             .
          
           
             
               1.
               
               
                 Dulcis
                 ,
                 quae
                 fovet
              
               ,
               a
               sweet
               truth
               ,
               which
               cherishes
               when
               we
               do
               well
               .
            
             
               2.
               
               
                 Amara
                 ,
                 quae
                 curat
              
               ,
               a
               truth
               which
               is
               bitter
               ,
               yet
               cures
               us
               when
               we
               have
               done
               amisse
               .
            
          
           
             And
             therefore
             the
             Apostle
             writes
             to
             the
             
               Corinths
               ,
               Though
               I
               made
               you
               sory
               ,
               yet
               I
            
             
             
               repent
               it
               not
            
             ,
             though
             the
             example
             of
             the
             person
             punisht
             ,
             made
             you
             sorry
             for
             a
             〈◊〉
             :
             Rather
             I
             do
             now
             rejoyce
             ,
             not
             for
             the
             act
             of
             punishment
             inflicted
             upon
             the
             offendor
             ,
             as
             for
             your
             amendment
             by
             that
             act
             .
             Thus
             we
             see
             reproof
             is
             a
             way
             to
             bring
             men
             to
             repentance
             ;
             and
             therefore
             we
             are
             to
             perform
             this
             duty
             ,
             that
             thereby
             we
             may
             bring
             men
             to
             repentance
             ,
             and
             so
             having
             performed
             it
             ,
             we
             shall
             never
             repent
             us
             of
             it
             .
             And
             this
             is
             the
             reason
             of
             that
             speech
             ,
             
               Non
               amo
               quenquam
               nisi
               〈◊〉
            
             ,
             I
             love
             not
             any
             till
             I
             have
             made
             him
             sad
             :
             which
             is
             to
             be
             thus
             understood
             ,
             that
             by
             making
             him
             sad
             ,
             we
             bring
             him
             to
             repentance
             ,
             and
             so
             we
             testifie
             our
             love
             to
             him
             .
          
           
             There
             are
             some
             such
             as
             the
             Philosopher
             saith
             ,
             who
             having
             done
             evil
             ,
             if
             a
             man
             come
             to
             deal
             with
             them
             ,
             he
             must
             either
             
               〈◊〉
               veritatem
            
             ,
             or
             
               prodere
               amicitiam
            
             ,
             betray
             the
             truth
             ,
             or
             lose
             their
             friendship
             ,
             they
             cannot
             abide
             this
             〈◊〉
             .
             But
             though
             they
             be
             such
             ,
             yet
             we
             must
             not
             fear
             openly
             to
             rebuke
             them
             ;
             for
             as
             Solomon
             saith
             ,
             
               Open
               rebuke
               is
               better
               then
               secret
               love
            
             ;
             and
             
               vulnera
               diligentis
            
             ,
             the
             wounds
             of
             a
             friend
             ,
             are
             better
             then
             
               oscula
               blandientis
            
             ,
             the
             kisses
             of
             a
             flatterer
             :
             as
             in
             Physick
             we
             know
             ,
             
               Amarum
               salubre
            
             ,
             a
             bitter
             thing
             whlosome
             ,
             is
             better
             then
             
               perniciosum
               dulce
            
             ,
             an
             un
             wholsome
             thing
             ,
             though
             sweet
             .
             This
             duty
             must
             not
             be
             neglected
             ,
             though
             we
             shall
             be
             sure
             to
             meet
             with
             such
             as
             the
             Prophet
             Amos
             mentions
             ,
             
               who
               will
               hate
               him
               that
               reproves
               them
               :
            
             For
             this
             was
             seen
             by
             the
             Heathen
             ,
             as
             appears
             by
             that
             speech
             ;
             
               Veritas
               odium
               parit
            
             ,
             truth
             brings
             forth
             hatred
             .
          
           
             There
             are
             
               tres
               optimae
               matres
               trium
               filiarum
               pessimarum
               ,
            
             three
             very
             good
             Mothers
             which
             have
             three
             most
             wicked
             Daughters
             ;
             the
             first
             of
             which
             mothers
             is
             Truth
             ,
             
               quae
               parit
               odium
            
             ,
             which
             brings
             forth
             Hatred
             ,
             so
             there
             is
             
               mater
               optima
               ,
               &
               filia
               pessima
               ,
            
             an
             exceeding
             good
             mother
             ,
             and
             a
             most
             naughty
             daughter
             .
             Neverthelesse
             we
             must
             resolve
             
             to
             speak
             truth
             to
             our
             friend
             ,
             though
             we
             make
             him
             sad
             ;
             as
             Demaratus
             in
             Herodotus
             ,
             
             who
             speaking
             to
             Xerxes
             the
             King
             ,
             began
             thus
             .
             
               Shall
               I
               speak
               truth
               ,
               or
               what
            
             
             
               will
               please
               you
               ?
               If
               I
               speak
               truth
               ,
               you
               will
               not
               like
               it
               ,
               and
               yet
            
             Non
             poteris
             uti
             me
             &
             amico
             &
             adulatore
             ,
             
               I
               cannot
               be
               both
               a
               friend
               and
               a
               flatterer
               ,
               therefore
               I
               will
               speak
               truth
               ,
               for
               though
               it
               be
               not
               to
               your
               liking
               ,
               yet
               it
               may
               be
               for
               your
               good
               .
            
          
           
             The
             vice
             opposite
             to
             this
             duty
             of
             fraternal
             reproof
             ,
             is
             flattery
             ,
             which
             Hierom
             calls
             
               Natale
               malum
            
             ,
             our
             native
             evil
             ,
             for
             
               natali
               ducimur
               malo
               philantiae
            
             ,
             we
             are
             all
             transported
             
             with
             〈◊〉
             〈◊〉
             and
             inbred
             evil
             of
             self-love
             ;
             and
             hence
             it
             is
             ,
             as
             Plutarch
             observed
             ,
             that
             every
             one
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             his
             own
             chief
             and
             greatest
             flatterer
             .
             And
             because
             we
             love
             our selves
             ,
             therefore
             we
             think
             we
             are
             good
             ,
             and
             that
             he
             that
             loves
             us
             doth
             his
             duty
             ,
             and
             is
             therefore
             good
             
               ipso
               facto
            
             in
             so
             doing
             .
             And
             therefore
             he
             that
             speaketh
             in
             commendation
             of
             what
             we
             do
             ,
             we
             thereupon
             think
             him
             to
             be
             a
             good
             man
             ,
             〈◊〉
             that
             he
             doth
             but
             his
             duty
             ,
             and
             for
             this
             cause
             we
             love
             him
             .
             On
             the
             contrary
             ,
             he
             that
             grieveth
             us
             ,
             we
             think
             him
             to
             be
             evil
             ,
             and
             consequently
             hate
             him
             .
             This
             
               〈◊〉
               〈◊〉
            
             ,
             this
             native
             evil
             ,
             and
             that
             good
             〈◊〉
             which
             we
             have
             of
             our selves
             ,
             makes
             us
             ,
             〈◊〉
             we
             do
             
               cito
               nobis
               〈◊〉
            
             ,
             〈◊〉
             please
             our selves
             ,
             if
             any
             good
             be
             spoken
             of
             us
             ;
             as
             if
             any
             will
             say
             we
             are
             〈◊〉
             ,
             presently
             we
             believe
             him
             ,
             and
             willingly
             hear
             him
             ,
             for
             
               ubi
               propitia
               mens
               est
            
             ,
             where
             the
             minde
             is
             favourable
             ,
             
               propitiae
               aures
            
             ,
             the
             ears
             will
             stand
             wide
             open
             to
             receive
             any
             thing
             that
             is
             said
             .
          
           
             Nay
             further
             ,
             as
             〈◊〉
             saith
             ,
             when
             men
             will
             deny
             what
             the
             flatterer
             saith
             ,
             and
             say
             it
             is
             not
             so
             with
             them
             ,
             they
             deserve
             no
             such
             praise
             ,
             yet
             
               etiam
               blanditiae
               cum
               excluduntur
               placent
            
             ,
             flatteries
             do
             please
             men
             ,
             though
             they
             be
             not
             believed
             or
             received
             .
             And
             hence
             it
             is
             ,
             that
             a
             man
             having
             this
             good
             perswasion
             of
             himself
             ,
             is
             〈◊〉
             to
             say
             ,
             as
             those
             in
             
               Esay
               ,
               Prophecy
               not
               to
               us
               true
               things
               ,
               but
               prophecy
               pleasing
               things
               ,
            
             such
             things
             
             as
             we
             do
             love
             and
             like
             :
             and
             like
             those
             in
             Micah
             ,
             of
             whom
             he
             saith
             ,
             
               He
               that
               would
            
             
             
               prophecy
               of
               such
               things
               ,
               as
               they
               delighted
               in
               ,
               as
               of
               wine
               or
               strong
               drink
               ,
               should
               be
               Prophet
               for
               that
               people
               .
            
             And
             hence
             it
             is
             ,
             that
             as
             
               S.
               Hierom
            
             saith
             ,
             
               Qui
               nescit
               adulari
            
             ,
             he
             that
             cannot
             〈◊〉
             ,
             nor
             apply
             himself
             to
             the
             humours
             of
             others
             ,
             is
             thought
             to
             be
             either
             superbus
             ,
             or
             invidus
             ,
             proud
             ,
             or
             envious
             ,
             all
             which
             ariseth
             from
             this
             ,
             that
             men
             like
             those
             that
             do
             sooth
             them
             up
             .
          
           
             Now
             this
             vice
             of
             flattery
             is
             two
             fold
             ,
             for
             it
             is
             either
             in
             things
             uncertain
             ,
             or
             certain
             .
          
           
             
               1.
               
               In
               things
               uncertain
               ,
               as
               when
               we
               commend
               a
               man
               before
               we
               be
               certain
               he
               deserves
               it
               ;
               this
               is
               
                 〈◊〉
                 laus
              
               ,
               〈◊〉
               praise
               ,
               when
               a
               man
               is
               praised
               at
               first
               sight
               ,
               or
               when
               he
               begins
               to
               do
               well
               ,
               for
               some
               will
               then
               so
               highly
               commend
               him
               ,
               as
               to
               make
               him
               think
               he
               hath
               done
               enough
               ,
               and
               answered
               all
               expectation
               ;
               whereas
               it
               is
               
               
                 not
                 the
                 puting
                 on
                 of
                 the
                 armour
                 ,
                 but
                 the
                 putting
                 of
                 it
                 off
                 ,
              
               which
               shews
               what
               praise
               a
               man
               deserves
               .
               It
               is
               not
               stadium
               ,
               a
               part
               of
               the
               race
               well
               run
               ,
               but
               the
               whole
               race
               that
               deserves
               the
               Garland
               .
               
                 Praeclarum
                 stadium
                 ,
                 sed
                 metno
              
               *
               dolichum
               ,
               the
               entrance
               of
               the
               race
               is
               excellent
               ,
               and
               I
               like
               it
               well
               ,
               but
               I
               am
               afraid
               of
               the
               length
               and
               continuance
               of
               it
               ;
               many
               begin
               well
               ,
               who
               fall
               short
               and
               faint
               before
               they
               come
               to
               the
               goal
               .
               Therefore
               whilest
               things
               are
               uncertain
               ,
               we
               ought
               not
               to
               be
               liberal
               in
               commending
               ,
               nor
               prodigal
               in
               our
               〈◊〉
               .
            
             
               2.
               
               In
               things
               certain
               ,
               and
               those
               either
               evil
               or
               good
               .
            
          
           
             1.
             
             In
             evil
             things
             ,
             which
             are
             by
             God
             condemned
             ,
             
               Laudatur
               male
               qui
               〈◊〉
               ob
               malum
               ,
            
             or
             
               de
               malo
            
             ,
             it
             is
             a
             very
             sorry
             commendation
             to
             be
             praised
             or
             cried
             up
             in
             evil
             ,
             
             or
             for
             evil
             .
             
               He
               that
               saith
               to
               the
               wicked
               thou
               art
               righteous
               ,
               him
               shall
               the
               people
               curse
               ,
               nations
               shall
               〈◊〉
               him
            
             And
             the
             Psalmist
             speaking
             of
             a
             wicked
             man
             ,
             saith
             ,
             
               That
               he
               speaketh
            
             
             
               well
               of
               the
               covetous
               whom
               God
               〈◊〉
               .
            
             The
             Prophet
             Esay
             denounceth
             a
             woe
             
             against
             all
             such
             ,
             
               as
               call
               evill
               good
               ,
               or
               good
               evill
               ,
               that
               call
               light
               darknesse
               ,
               and
               darknesse
               light
               .
               〈◊〉
            
             writes
             of
             Cambyses
             ,
             that
             he
             having
             a
             minde
             to
             an
             incestuous
             mariage
             ,
             moved
             the
             question
             to
             those
             about
             him
             ,
             〈◊〉
             he
             might
             marry
             such
             an
             one
             ,
             they
             told
             him
             ,
             that
             they
             could
             not
             well
             answer
             in
             general
             ,
             for
             that
             the
             action
             seemed
             not
             good
             ,
             but
             they
             found
             this
             in
             particular
             ,
             that
             whatsoever
             the
             King
             would
             do
             ,
             he
             might
             do
             it
             .
             This
             〈◊〉
             was
             abominable
             ,
             and
             to
             be
             hated
             of
             all
             good
             men
             .
             The
             
             Prophet
             compares
             such
             to
             those
             that
             
               build
               a
               wall
               with
               〈◊〉
               morter
               ,
            
             which
             cannot
             therefore
             stand
             :
             For
             as
             it
             followes
             ,
             
               when
               the
               wall
               is
               fallen
               ,
               it
               shall
               be
               said
               unto
               them
               ,
               where
               is
               the
               daubing
               where
               with
               ye
               have
               daubed
               it
               ?
            
             These
             are
             
               Caementarii
               〈◊〉
            
             ,
             
             the
             〈◊〉
             daubers
             .
             And
             therefore
             at
             the
             18
             verse
             there
             is
             a
             woe
             denounced
             against
             those
             that
             
               sow
               pillows
               under
               mens
               elbows
            
             ,
             for
             he
             would
             have
             men
             that
             are
             asleep
             in
             sin
             ,
             to
             sleep
             with
             as
             little
             ease
             as
             may
             be
             ,
             without
             pillows
             or
             curtains
             ,
             that
             so
             they
             may
             wake
             the
             sooner
             ,
             but
             flatterers
             ,
             by
             sowing
             pillows
             〈◊〉
             them
             ,
             make
             them
             sleep
             the
             more
             secure
             .
          
           
             2.
             
             In
             good
             things
             one
             may
             be
             guilty
             of
             flattery
             ,
             by
             praising
             them
             above
             measure
             ;
             〈◊〉
             brings
             men
             into
             an
             errour
             of
             thinking
             otherwise
             then
             it
             is
             ;
             whereas
             the
             Apostle
             〈◊〉
             not
             have
             
               any
               to
               think
               of
               him
               ,
               above
               that
               which
               was
               in
               him
               .
            
             Thus
             praise
             above
             a
             
             〈◊〉
             〈◊〉
             ,
             is
             
               〈◊〉
               sine
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               〈◊〉
               beyond
               proportion
            
             ;
             this
             breeds
             in
             men
             a
             better
             〈◊〉
             of
             themselves
             then
             they
             deserve
             ;
             and
             whereas
             they
             ought
             to
             strive
             and
             endeavour
             to
             go
             on
             ,
             and
             to
             attain
             more
             perfection
             ,
             they
             stand
             still
             and
             rest
             in
             what
             they
             have
             attained
             .
             Such
             flatterers
             though
             they
             pretend
             great
             love
             ,
             yet
             usually
             there
             is
             no
             such
             affection
             in
             their
             heart
             :
             and
             therefore
             Solomon
             saith
             of
             〈◊〉
             ,
             that
             
               〈◊〉
               that
               〈◊〉
            
             
             
               his
               friend
               with
               a
               loud
               voice
               rising
               early
               in
               the
               morning
               ,
               it
               shall
               be
               counted
               a
               〈◊〉
               to
               him
               .
            
             Yea
             ,
             it
             may
             be
             sometime
             he
             hath
             a
             〈◊〉
             affection
             ,
             he
             hates
             him
             whom
             he
             slatters
             ,
             and
             therefore
             the
             same
             Solomon
             saith
             ,
             
               Though
               he
               〈◊〉
               favourably
               ,
               believe
               him
            
             
             
               not
               ,
               for
               there
               are
               seven
               〈◊〉
               in
               his
               heart
               .
            
             〈◊〉
             such
             men
             did
             truly
             love
             those
             they
             praise
             ,
             they
             would
             speak
             no
             more
             then
             truth
             of
             them
             ,
             for
             
               love
               〈◊〉
               in
               truth
            
             ,
             as
             
             
               truth
               ought
               to
               be
               in
               love
               .
            
             If
             the
             one
             be
             without
             the
             other
             ,
             if
             either
             love
             be
             without
             
             truth
             ,
             or
             truth
             without
             love
             ,
             the
             law
             is
             broken
             .
          
           
             Thus
             whether
             it
             be
             upon
             uncertainties
             that
             we
             praise
             men
             ,
             or
             if
             upon
             〈◊〉
             ,
             yet
             in
             evil
             things
             ,
             or
             if
             in
             good
             things
             ,
             yet
             if
             it
             be
             too
             much
             ,
             or
             too
             high
             ,
             or
             without
             affection
             or
             love
             ,
             it
             is
             flattery
             in
             them
             all
             ,
             and
             here
             〈◊〉
             .
          
           
             The
             lips
             that
             utter
             such
             flatteries
             ,
             the
             Psalmist
             〈◊〉
             ,
             and
             wishes
             that
             such
             men
             might
             be
             liplesse
             ,
             and
             that
             they
             
               might
               be
               rooted
               〈◊〉
            
             ,
             that
             〈◊〉
             they
             might
             not
             utter
             
             with
             their
             〈◊〉
             that
             
               venenum
               quod
               habet
               〈◊〉
               〈◊〉
            
             (
             as
             the
             Heathen
             man
             said
             )
             that
             
               poyson
               which
               is
               conveyed
               〈◊〉
               smooth
               words
               .
            
          
           
             It
             is
             true
             ,
             there
             is
             a
             pleasing
             of
             men
             ,
             which
             is
             lawful
             ,
             sin
             being
             set
             aside
             ,
             and
             the
             truth
             preserved
             ,
             and
             the
             heart
             first
             wrought
             upon
             truly
             to
             affect
             them
             and
             desire
             their
             good
             .
             Thus
             s.
             Paul
             laboured
             
               to
               become
               all
               things
               to
               all
               men
            
             ;
             but
             without
             these
             conditions
             ,
             
             whosoever
             he
             be
             that
             sets
             himself
             to
             please
             men
             ,
             cannot
             be
             the
             servant
             of
             
             Christ.
             
          
           
             To
             avoid
             this
             plague
             of
             flattery
             ,
             we
             must
             not
             countenance
             such
             persons
             ,
             nor
             open
             〈◊〉
             〈◊〉
             to
             them
             ,
             lest
             we
             be
             like
             those
             spoken
             off
             by
             the
             Prophet
             ,
             
               that
               make
               falsehood
            
             
             
               〈◊〉
               〈◊〉
            
             ,
             and
             love
             to
             be
             well
             spoken
             off
             ,
             rather
             then
             to
             deserve
             well
             :
             Or
             〈◊〉
             that
             of
             Menander
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               he
               that
               flatters
               most
               shall
               fare
               best
               ,
            
             when
             as
             the
             Prophet
             speaks
             ,
             
               they
               bend
               their
               tongue
               〈◊〉
               a
               bow
               for
               lies
               ,
            
             and
             take
             pains
             to
             do
             
             wickedly
             :
             we
             must
             rather
             pray
             with
             the
             Psalmist
             ,
             
               Ne
               〈◊〉
               〈◊〉
               〈◊〉
               caput
            
             
             
               meum
               ,
               that
               his
               head
               may
               not
               be
               〈◊〉
               with
               the
               oyl
               of
               wicked
               men
            
             ;
             that
             is
             ,
             with
             their
             words
             which
             are
             smooth
             as
             oyl
             ,
             that
             his
             senses
             may
             not
             be
             so
             bewitched
             with
             their
             flatteries
             ,
             that
             his
             heart
             might
             be
             perverted
             .
          
           
             And
             as
             we
             must
             not
             suffer
             our selves
             to
             be
             flattered
             ,
             so
             we
             must
             not
             flatter
             others
             ,
             but
             reprove
             them
             rather
             ,
             for
             we
             may
             be
             assured
             ,
             that
             if
             he
             〈◊〉
             wise
             whom
             we
             reprove
             ,
             he
             will
             make
             use
             of
             it
             ;
             
               〈◊〉
               a
               wise
               man
               ,
               and
               he
               will
               love
               thee
               :
            
             If
             he
             do
             not
             ,
             
             the
             fault
             is
             his
             ,
             we
             have
             done
             our
             duty
             :
             And
             though
             for
             the
             present
             he
             seem
             to
             be
             offended
             ,
             yet
             as
             the
             Wiseman
             saith
             ,
             
               He
               that
               rebuketh
               a
               man
               ,
               shall
               at
               last
               finde
               more
               favour
               ,
            
             
             
               then
               he
               that
               flattereth
               with
               his
               lips
               .
            
          
           
             We
             have
             done
             with
             flattery
             ,
             as
             it
             〈◊〉
             others
             ;
             we
             come
             now
             to
             that
             which
             they
             
             call
             
               actum
               reflexum
            
             ,
             when
             a
             man
             by
             reflecting
             upon
             himself
             ,
             doth
             praise
             himself
             .
             This
             is
             Jactantia
             ,
             boasting
             or
             vaunting
             of
             ones
             self
             .
             As
             in
             the
             former
             Commandement
             ,
             a
             man
             may
             sin
             against
             himself
             ,
             as
             we
             shewed
             ;
             so
             here
             he
             may
             break
             this
             ,
             by
             bearing
             〈◊〉
             witness
             against
             himself
             ;
             not
             onely
             by
             suppressing
             the
             truth
             in
             〈◊〉
             ,
             
             inwardly
             ,
             but
             also
             in
             daily
             and
             common
             talk
             ,
             by
             glorying
             and
             vaunting
             of
             that
             which
             is
             not
             in
             him
             .
             S.
             Paul
             saith
             ,
             
               it
               was
               not
               expedient
               for
               him
               to
               boast
            
             ;
             and
             therefore
             lest
             
             he
             should
             be
             thought
             so
             to
             do
             ,
             though
             he
             spake
             nothing
             but
             the
             truth
             ,
             speaking
             of
             his
             revelations
             ,
             and
             the
             mysteries
             he
             heard
             when
             he
             was
             wrapt
             up
             into
             the
             third
             Heaven
             ,
             he
             speaks
             of
             it
             in
             the
             third
             person
             ,
             as
             of
             another
             man
             ;
             and
             lest
             he
             should
             fall
             into
             this
             sin
             ,
             
               he
               had
               one
               sent
               to
               buffet
               him
               ,
               that
               he
               might
               not
               be
               exalted
               above
               measure
               .
            
             
             Our
             Saviour
             excepts
             not
             against
             their
             assertion
             that
             said
             ,
             
               He
               bore
               witnesse
               of
               himself
            
             ;
             for
             ordinarily
             it
             is
             true
             ,
             he
             that
             witnesseth
             of
             himself
             must
             have
             another
             witnesse
             ,
             but
             Christ
             being
             truth
             it self
             ,
             needed
             not
             any
             other
             witnesse
             ,
             for
             the
             truth
             may
             bear
             witnesse
             of
             it self
             :
             but
             otherwise
             ,
             as
             the
             Wiseman
             advises
             ,
             
               Laudet
               te
               os
               alienum
               ,
               Let
               another
            
             
             
               mans
               mouth
               praise
               thee
               ,
               and
               not
               thine
               own
               ,
            
             lest
             we
             fall
             into
             Moabs
             sin
             ,
             and
             partake
             of
             the
             punishment
             threatned
             ,
             Jer.
             48.
             29
             ,
             30.
             
          
           
             And
             as
             this
             is
             every
             where
             to
             be
             avoided
             ,
             so
             especially
             in
             this
             place
             when
             we
             utter
             the
             word
             of
             God.
             
               The
               Prophet
               that
               telleth
               lyes
               is
               the
               tail
               of
               the
               people
               ,
            
             the
             most
             vile
             and
             abject
             of
             all
             others
             .
             
               God
               hath
               no
               need
               of
               our
               lyes
               ,
            
             as
             Job
             saith
             :
             what
             we
             speak
             
             
             from
             him
             ,
             must
             not
             〈◊〉
             
               〈◊〉
               ,
               and
               nay
            
             ,
             true
             and
             false
             ,
             but
             onely
             〈◊〉
             .
             The
             Apostle
             would
             
             not
             〈◊〉
             of
             
               any
               of
               those
               things
               which
               Christ
               had
               not
               wrought
               by
               him
               .
            
             It
             is
             vain
             arrogancy
             
             in
             men
             to
             names
             〈◊〉
             they
             have
             never
             seen
             ,
             or
             affirm
             that
             which
             they
             do
             not
             know
             ,
             especially
             in
             the
             Ministers
             of
             Christ.
             
          
           
             And
             as
             it
             is
             a
             sin
             for
             a
             man
             to
             boast
             of
             what
             he
             hath
             not
             ,
             so
             also
             to
             take
             that
             fault
             
             upon
             himself
             which
             he
             is
             not
             guilty
             of
             ;
             as
             he
             ,
             that
             when
             Saul
             had
             killed
             himself
             ,
             said
             that
             he
             had
             killed
             him
             ,
             hoping
             for
             a
             reward
             .
             So
             also
             to
             deny
             any
             thing
             of
             a
             
             mans
             self
             which
             is
             true
             ,
             〈◊〉
             be
             to
             his
             〈◊〉
             or
             dispraise
             .
             S
             Gregory
             saith
             ,
             this
             
             is
             
               Mendax
               humilitas
               ,
               〈◊〉
               〈◊〉
            
             ,
             a
             lying
             humility
             ,
             and
             unadvised
             .
             And
             s.
             Augustine
             saith
             ,
             He
             that
             uttereth
             an
             untruth
             of
             himself
             ,
             out
             of
             modesty
             or
             humility
             ,
             though
             he
             had
             not
             sinned
             before
             ,
             yet
             
               peccator
               〈◊〉
               mentiendo
            
             ,
             he
             sins
             now
             by
             lying
             .
             Therefore
             S.
             Hieroms
             rule
             is
             ,
             
               Ne
               ita
               caveatur
               arrogantia
               ut
               caveatur
               veritas
               ,
            
             not
             so
             to
             shun
             arrogancy
             ,
             as
             to
             deny
             the
             truth
             .
             It
             s
             true
             in
             the
             〈◊〉
             ,
             a
             man
             may
             affirm
             ,
             
               minus
               de
               se
            
             ,
             〈◊〉
             of
             himself
             ,
             because
             in
             
               majore
               est
               minus
            
             ,
             the
             greater
             doth
             contain
             the
             lesse
             ;
             but
             otherwise
             ,
             where
             there
             is
             a
             necessity
             of
             answering
             concerning
             himself
             ,
             he
             must
             stand
             on
             the
             negative
             ,
             not
             to
             deny
             any
             truth
             of
             himself
             .
          
           
             Again
             ,
             on
             the
             other
             side
             ,
             a
             man
             is
             not
             bound
             
               praedicare
               peccatum
               suum
            
             ,
             to
             〈◊〉
             
             his
             sin
             .
             It
             was
             the
             height
             of
             impiety
             in
             them
             
               that
               declared
               their
               sin
               as
               Sodom
               :
            
             yet
             being
             
             asked
             ,
             where
             we
             are
             bound
             to
             answer
             ,
             we
             must
             not
             deny
             our
             sin
             with
             Sarah
             ,
             though
             we
             are
             not
             bound
             alwayes
             to
             speak
             all
             the
             truth
             of
             our selves
             ,
             yet
             we
             must
             〈◊〉
             deny
             the
             truth
             or
             speak
             an
             untruth
             of
             our selves
             .
          
           
             Having
             done
             with
             this
             
               actus
               reflexus
            
             ,
             we
             come
             to
             that
             which
             is
             false
             witnesse
             directly
             ,
             
             of
             which
             we
             spake
             something
             before
             ,
             
               viz.
               Mendacium
            
             ,
             a
             lye
             .
          
           
             These
             we
             have
             already
             spoken
             of
             ,
             are
             
               〈◊〉
               perniciosa
               ,
               mendacia
               serpentis
            
             ,
             pernicious
             lyes
             ,
             the
             lyes
             of
             the
             Serpent
             ;
             whose
             first
             word
             was
             ,
             
               Nequaquam
               〈◊〉
            
             ,
             ye
             shall
             in
             no
             wise
             dye
             .
             Besides
             these
             ,
             there
             is
             a
             lye
             they
             call
             Innocuum
             ,
             a
             harmlesse
             lye
             ,
             of
             which
             cometh
             no
             hurt
             or
             losse
             .
             But
             s.
             Augustine
             saith
             ,
             they
             that
             say
             so
             ,
             that
             there
             is
             
               mendacium
               innocuum
            
             ,
             an
             innocent
             lye
             ,
             are
             not
             innocui
             innocent
             themselves
             .
             And
             though
             men
             account
             nothing
             to
             be
             losse
             ,
             but
             losse
             of
             name
             ,
             goods
             ,
             life
             ,
             and
             such
             like
             ,
             yet
             there
             is
             no
             lye
             wherein
             there
             is
             not
             losse
             of
             truth
             ,
             which
             is
             more
             worth
             then
             all
             these
             .
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               Of
               a
               rash
               lye
               ,
               an
               officious
               lye
               ,
               a
               merry
               lye
               .
               Four
               cases
               wherein
               a
               man
               seems
               to
               speak
               contrary
               to
               the
               truth
               ,
               but
               doth
               not
               .
               Of
               
                 Mendacium
                 Facti
              
               ,
               the
               Real
               Lye
               ,
               by
               simulation
               .
            
          
           
             NOw
             a
             lye
             in
             this
             sence
             may
             be
             two
             wayes
             .
             
          
           
             
               1.
               
               To
               speak
               
                 contra
                 quam
                 se
                 res
                 habet
              
               ,
               otherwise
               then
               the
               thing
               is
               ,
               though
               he
               that
               speaks
               is
               perswaded
               in
               his
               minde
               that
               it
               is
               true
               ;
               and
               such
               an
               one
               as
               S.
               Augustine
               saith
               ,
               
                 Non
                 tam
                 mendacii
                 〈◊〉
                 temeritatis
                 accusandus
                 est
                 ,
              
               is
               not
               so
               much
               guilty
               of
               a
               lye
               ,
               as
               of
               〈◊〉
               and
               temerity
               ;
               such
               ,
               as
               the
               same
               Father
               saith
               ,
               should
               learn
               their
               
               tongues
               to
               say
               〈◊〉
               ,
               I
               know
               not
               :
               and
               not
               like
               those
               in
               
                 S.
                 Jude
              
               ,
               to
               speak
               of
               things
               they
               know
               not
               .
            
             
               2.
               
               To
               speak
               
                 contra
                 quam
                 se
                 animus
                 habet
              
               ,
               otherwise
               then
               a
               man
               thinks
               ;
               and
               this
               
               they
               divide
               into
               
                 officiosum
                 mendacium
              
               ,
               the
               Midwives
               lye
               ,
               an
               officious
               lye
               ,
               and
               〈◊〉
               ,
               
               the
               merry
               lye
               ,
               or
               the
               scorners
               lye
               ,
               mentioned
               in
               Hosea
               ,
               They
               make
               the
               Princes
               
               glad
               with
               their
               lyes
               .
            
          
           
             Now
             for
             the
             former
             of
             these
             ,
             the
             officious
             lye
             ,
             which
             is
             for
             our
             neighbours
             profit
             ,
             
             
               S.
               Augustine
            
             confesses
             ,
             that
             these
             
               mendacia
               compensativa
            
             did
             somewhat
             trouble
             him
             .
             As
             if
             a
             man
             lying
             sick
             ,
             his
             only
             son
             should
             dye
             ,
             of
             which
             if
             I
             should
             tell
             him
             ,
             it
             would
             kill
             him
             .
             In
             this
             case
             saith
             he
             ,
             what
             shall
             I
             answer
             ,
             if
             he
             should
             ask
             me
             ?
             I
             must
             either
             say
             ,
             he
             is
             alive
             ,
             or
             he
             is
             dead
             ,
             or
             I
             cannot
             tell
             ;
             if
             I
             say
             he
             is
             alive
             ,
             or
             I
             cannot
             tell
             ,
             a
             lye
             is
             made
             ;
             if
             I
             say
             he
             is
             dead
             ,
             it
             kils
             the
             father
             ;
             so
             that
             on
             the
             one
             hand
             here
             is
             
               〈◊〉
               mendacium
            
             ,
             a
             saving
             lye
             ,
             on
             the
             other
             hand
             ,
             here
             is
             
               Homicida
               veritas
            
             ,
             a
             killing
             truth
             .
             What
             should
             a
             man
             do
             in
             this
             case
             ?
             He
             answers
             :
             When
             I
             am
             in
             this
             case
             ,
             I
             cannot
             tell
             what
             to
             say
             ,
             and
             yet
             when
             I
             am
             out
             of
             it
             ,
             me
             thinkes
             I
             can
             answer
             well
             
             enough
             .
             For
             I
             see
             Saint
             Paul
             saith
             ,
             
               Nihil
               possumus
               〈◊〉
               〈◊〉
            
             ,
             We
             
               〈◊〉
               do
               nothing
            
             
             
               against
               the
               truth
            
             .
             I
             see
             David
             saith
             ,
             
               〈◊〉
               omnes
               qui
               〈◊〉
               mendacium
            
             ,
             
             
               Thou
               shalt
               destroy
               all
               those
               that
               speak
               lies
               :
            
             I
             see
             that
             God
             is
             truth
             ;
             and
             I
             see
             that
             as
             Christ
             is
             the
             truth
             ,
             who
             is
             the
             first-begotten
             and
             onely
             begotten
             Son
             of
             God
             ;
             so
             a
             lye
             is
             of
             the
             Devil
             ,
             and
             that
             a
             lyer
             is
             the
             first-born
             of
             the
             Devil
             :
             and
             I
             see
             that
             if
             I
             grant
             
               〈◊〉
               mendacia
            
             ,
             some
             lyes
             to
             be
             lawful
             ,
             I
             must
             also
             grant
             
               aliqua
               〈◊〉
            
             ,
             some
             sinnes
             to
             be
             lawful
             .
             And
             further
             ,
             if
             I
             may
             lye
             to
             save
             a
             mans
             life
             ;
             or
             with
             the
             Priscillianists
             ,
             to
             bring
             another
             to
             Christian
             Religion
             ,
             then
             a
             man
             may
             commit
             adultery
             to
             save
             ones
             life
             .
             I
             put
             the
             case
             to
             stand
             thus
             ;
             There
             is
             a
             woman
             so
             fondly
             enamour'd
             on
             a
             man
             ,
             that
             except
             that
             unlawful
             act
             be
             committed
             ,
             she
             would
             dye
             ,
             whether
             this
             may
             be
             
               〈◊〉
               adulterium
            
             or
             no
             ?
             It
             is
             certain
             no
             man
             in
             the
             world
             would
             defend
             it
             .
             Therefore
             neither
             can
             the
             other
             
               salubre
               〈◊〉
            
             be
             good
             .
             So
             his
             conclusion
             is
             ,
             that
             neither
             for
             safeguard
             of
             bodily
             life
             ,
             or
             for
             the
             soul
             ,
             must
             a
             lye
             be
             spoken
             .
             And
             this
             〈◊〉
             hath
             been
             generally
             held
             since
             by
             the
             Fathers
             ,
             and
             by
             the
             most
             and
             best
             of
             late
             Writers
             .
          
           
             This
             is
             called
             the
             
               Midwives
               lye
            
             ,
             but
             improperly
             ;
             for
             I
             like
             not
             the
             racking
             of
             places
             of
             Scripture
             ,
             to
             make
             more
             faults
             in
             the
             Fathers
             and
             others
             then
             they
             were
             guilty
             of
             .
             All
             the
             Midwives
             say
             ,
             is
             ,
             that
             the
             Hebrew
             women
             were
             so
             strong
             ,
             that
             they
             were
             delivered
             before
             the
             Midwife
             came
             ,
             which
             is
             likely
             to
             be
             true
             of
             many
             of
             them
             ,
             as
             we
             see
             there
             are
             divers
             such
             among
             us
             .
             That
             they
             spake
             then
             ,
             may
             be
             said
             to
             be
             onely
             
               occultatio
               veritatis
            
             ,
             the
             concealing
             of
             some
             truth
             ,
             rather
             then
             the
             uttering
             of
             an
             untruth
             .
             This
             kind
             of
             lye
             may
             more
             fitly
             be
             called
             Rahabs
             lye
             ,
             
               Who
               hid
               the
               Spies
               ,
               and
               yet
               said
            
             
             
               they
               were
               gone
            
             :
             for
             in
             her
             ,
             as
             
               S.
               Augustine
            
             saith
             ,
             there
             was
             rather
             
               virtutis
               indoles
            
             ,
             a
             good
             disposition
             ,
             then
             
               〈◊〉
               virtus
            
             ,
             perfect
             〈◊〉
             ,
             as
             appeared
             by
             this
             act
             .
          
           
             For
             that
             other
             which
             they
             call
             Jocosum
             ,
             a
             merry
             lye
             ;
             the
             Prophet
             makes
             it
             a
             fault
             to
             
             
               make
               the
               King
               merry
               with
               lyes
               :
            
             and
             if
             a
             man
             may
             not
             speak
             the
             truth
             to
             please
             men
             ,
             as
             
             the
             Apostle
             saith
             ,
             much
             lesse
             may
             he
             uttera
             a
             lye
             to
             please
             them
             .
             And
             though
             a
             pernicious
             
             lye
             be
             worse
             then
             this
             ,
             yet
             as
             
               S.
               Aug.
            
             saith
             ,
             it
             is
             no
             good
             argument
             to
             say
             this
             is
             good
             ,
             because
             the
             other
             is
             worse
             ,
             no
             more
             then
             it
             is
             to
             say
             ,
             because
             one
             man
             is
             worse
             then
             another
             ,
             therefore
             the
             other
             is
             good
             .
             Therefore
             he
             condemns
             all
             three
             as
             evil
             :
             and
             though
             these
             two
             last
             are
             without
             any
             great
             fault
             ,
             yet
             not
             without
             any
             sault
             .
          
           
             But
             though
             we
             must
             in
             no
             case
             speak
             〈◊〉
             to
             the
             truth
             ,
             yet
             there
             are
             some
             cases
             wherein
             we
             seem
             to
             go
             against
             ,
             but
             do
             not
             .
          
           
             1.
             
             When
             things
             are
             spoken
             in
             parabolical
             and
             figural
             speeches
             ,
             as
             where
             in
             Jothams
             
             parable
             ,
             
               the
               trees
               are
               said
               to
               go
               and
               choose
               a
               King.
            
             So
             when
             our
             Saviour
             taught
             by
             parables
             ,
             such
             speeches
             are
             not
             lyes
             ,
             nor
             here
             prohibited
             :
             for
             what
             in
             them
             is
             propounded
             ,
             is
             not
             
               res
               ,
               sed
               figura
               rei
            
             ,
             not
             as
             a
             real
             truth
             ,
             but
             onely
             as
             a
             figure
             of
             some
             thing
             that
             is
             true
             .
             This
             is
             lawful
             in
             speech
             ,
             as
             painting
             is
             lawful
             to
             represent
             things
             the
             better
             to
             the
             〈◊〉
             :
             and
             thus
             hyperbolical
             speeches
             are
             lawful
             ;
             because
             
             neither
             in
             the
             intention
             of
             the
             speaker
             ,
             nor
             in
             the
             sense
             of
             the
             hearer
             ,
             they
             are
             contrary
             to
             the
             truth
             .
          
           
             2.
             
             When
             part
             of
             the
             truth
             is
             concealed
             ,
             but
             no
             untruth
             uttered
             .
             As
             when
             〈◊〉
             
             told
             Abimelech
             that
             Sarah
             was
             his
             sister
             ,
             which
             she
             was
             ,
             according
             to
             〈◊〉
             Hebrew
             phrase
             ,
             for
             she
             was
             his
             brothers
             daughter
             ;
             but
             denied
             not
             that
             she
             was
             his
             wife
             ,
             but
             〈◊〉
             that
             .
             so
             when
             Samuel
             went
             to
             anoint
             David
             King
             ,
             and
             the
             Elders
             
             of
             the
             City
             asked
             him
             what
             he
             came
             about
             ,
             he
             told
             them
             he
             came
             to
             sacrifice
             to
             the
             Lord
             ,
             which
             was
             true
             ,
             for
             that
             was
             one
             end
             of
             his
             coming
             ,
             though
             he
             had
             another
             end
             also
             ,
             which
             he
             concealed
             .
          
           
             3.
             
             When
             a
             question
             may
             have
             two
             sences
             or
             meanings
             ,
             and
             the
             answer
             is
             true
             in
             the
             one
             ,
             but
             not
             in
             the
             other
             ;
             a
             man
             may
             answer
             it
             in
             his
             own
             sence
             which
             is
             true
             ,
             though
             it
             be
             false
             in
             another
             sence
             .
             As
             when
             Christ
             was
             asked
             by
             〈◊〉
             ,
             
             
               Whether
               he
               were
               a
               King
            
             ?
             he
             answered
             that
             he
             was
             ,
             and
             that
             truly
             ,
             viz.
             A
             spiritual
             
             King
             ;
             though
             he
             had
             no
             temporal
             kingdom
             which
             was
             that
             that
             Pilate
             meant
             .
             So
             Jacob
             might
             truly
             say
             to
             his
             father
             
               Isaac
               ,
               that
               he
               was
               his
               eldest
               son
               ,
            
             in
             one
             sence
             ,
             viz.
             because
             hee
             bought
             his
             brothers
             birth-right
             ,
             though
             otherwise
             hee
             were
             not
             .
             So
             our
             SAVIOUR
             expounds
             that
             prophesie
             of
             Malachy
             concerning
             Elias
             ,
             
             saying
             ,
             
               that
               Elias
               was
               then
               come
            
             ,
             meaning
             not
             Elias
             in
             his
             own
             person
             ,
             but
             one
             in
             the
             power
             and
             spirit
             of
             Elias
             .
          
           
             4.
             
             When
             the
             thing
             is
             changed
             in
             circumstances
             ,
             a
             man
             may
             〈◊〉
             contrary
             
             to
             what
             he
             said
             ,
             and
             yet
             not
             be
             guilty
             of
             an
             untruth
             ;
             the
             Angels
             said
             to
             
               Lot
               ,
               they
            
             
             
               would
               not
               〈◊〉
               in
               ,
               but
               would
               lodge
               in
               the
               streets
               :
            
             s.
             Peter
             said
             ,
             
               Christ
               should
               not
               wash
            
             
             
             
               his
               〈◊〉
            
             ,
             and
             s.
             〈◊〉
             〈◊〉
             
               to
               come
               to
               〈◊〉
            
             :
             and
             yet
             the
             Angels
             came
             and
             lodged
             in
             Lots
             house
             ;
             Peter
             suffered
             Christ
             to
             wash
             his
             feet
             ,
             and
             
               S.
               Paul
            
             did
             not
             come
             ;
             yet
             none
             of
             them
             were
             guilty
             of
             a
             lye
             ,
             because
             the
             circumstances
             were
             changed
             .
             The
             Angels
             had
             not
             come
             in
             ,
             if
             Lot
             had
             not
             importuned
             them
             ,
             
               S.
               Peter
            
             would
             not
             have
             had
             his
             feet
             washed
             ,
             if
             he
             had
             not
             been
             better
             informed
             ;
             and
             Paul
             would
             have
             gone
             to
             Corinth
             if
             Satan
             had
             not
             hindred
             him
             .
             All
             these
             speeches
             were
             to
             be
             understood
             
               〈◊〉
               sic
               stantibus
            
             ;
             but
             not
             if
             there
             were
             an
             alteration
             in
             the
             circumstances
             〈◊〉
             often
             change
             moral
             actions
             ;
             besides
             that
             ,
             the
             promises
             of
             a
             good
             man
             in
             moral
             matters
             ought
             to
             be
             conditional
             .
             In
             these
             〈◊〉
             both
             the
             elder
             Church
             and
             〈◊〉
             Schoolmen
             have
             resolved
             ,
             there
             is
             nothing
             against
             the
             truth
             .
          
           
             Having
             spoken
             of
             
               〈◊〉
               〈◊〉
            
             ,
             a
             lye
             in
             words
             we
             are
             now
             to
             proceed
             to
             
             
               mendacium
               〈◊〉
            
             ,
             a
             〈◊〉
             in
             our
             actions
             ;
             for
             as
             
               S.
               Augustine
            
             saith
             ,
             
               Non
               refert
               utrum
            
             
             
               quis
               dicto
               〈◊〉
               aut
               facto
            
             ,
             it
             is
             all
             one
             to
             lye
             in
             our
             actions
             ,
             and
             in
             our
             words
             .
          
           
             For
             truth
             is
             nothing
             else
             but
             an
             evennesse
             ,
             or
             an
             equality
             ,
             1.
             
             Between
             the
             thing
             in
             its
             nature
             ,
             and
             the
             imagination
             we
             have
             of
             it
             in
             our
             heart
             ;
             and
             if
             they
             be
             even
             ,
             then
             there
             is
             
               〈◊〉
               〈◊〉
            
             .
             2.
             
             Between
             the
             conceit
             we
             have
             in
             our
             mindes
             ,
             and
             the
             expression
             of
             it
             by
             our
             words
             or
             deeds
             .
             If
             the
             tongue
             and
             heart
             agree
             ,
             then
             there
             is
             
               〈◊〉
               oris
            
             ,
             truth
             in
             our
             speech
             ;
             and
             if
             our
             actions
             agree
             with
             both
             ,
             then
             there
             is
             
               〈◊〉
               facti
            
             ,
             truth
             in
             our
             actions
             :
             for
             that
             Facta
             ,
             deeds
             or
             facts
             may
             be
             signes
             ,
             as
             well
             as
             words
             ,
             appears
             by
             that
             of
             our
             Saviour
             ,
             when
             he
             saith
             ,
             that
             
               men
               shall
            
             
             
               be
               knowne
               by
               their
               fruits
            
             ,
             that
             is
             ,
             by
             the
             actions
             ,
             as
             fignes
             of
             what
             is
             in
             their
             
             hearts
             :
             and
             by
             that
             question
             of
             the
             Pharisees
             ,
             
               who
               〈◊〉
               of
               him
               a
               signe
               ,
            
             that
             is
             ,
             some
             act
             to
             testifie
             his
             greatnesse
             and
             power
             ;
             as
             also
             for
             that
             ,
             as
             good
             is
             done
             to
             edification
             ,
             and
             hurt
             to
             give
             offence
             by
             words
             or
             precepts
             ;
             so
             good
             or
             evil
             is
             done
             by
             fact
             or
             example
             :
             for
             which
             cause
             God
             hath
             taken
             order
             ,
             that
             both
             by
             our
             deeds
             ,
             and
             by
             our
             words
             ,
             the
             truth
             should
             be
             confirmed
             ;
             and
             that
             there
             
             should
             not
             be
             Simulatio
             ,
             dissimulation
             ,
             which
             is
             the
             vice
             we
             here
             speak
             of
             ,
             when
             men
             make
             shew
             by
             their
             actions
             of
             what
             they
             are
             not
             .
             For
             if
             the
             Factum
             ,
             the
             fact
             or
             deed
             ,
             be
             not
             commensurate
             ,
             or
             equal
             to
             the
             thought
             and
             heart
             ,
             this
             is
             simulation
             .
          
           
             Yet
             as
             we
             said
             before
             ,
             a
             man
             may
             conceal
             some
             part
             of
             the
             truth
             in
             words
             ,
             and
             is
             not
             bound
             to
             utter
             all
             he
             knows
             ;
             so
             here
             in
             his
             actions
             ,
             he
             is
             not
             bound
             to
             signifie
             or
             declare
             all
             his
             minde
             ,
             but
             that
             onely
             which
             without
             sin
             cannot
             be
             kept
             close
             .
             God
             
             himself
             was
             the
             author
             of
             an
             ambushment
             to
             Joshua
             ,
             when
             
               he
               made
               shew
               of
               flying
               before
               the
               men
               of
               〈◊〉
               :
            
             So
             Christ
             
               made
               as
               if
               he
               would
               have
               gone
               further
               ,
            
             in
             Luke
             24.
             
             28.
             and
             did
             purpose
             so
             to
             have
             done
             ,
             if
             their
             intreaty
             had
             not
             stayed
             him
             ,
             as
             appears
             
             in
             the
             next
             Verse
             .
             So
             
               S.
               Paul
            
             wished
             ,
             
               That
               〈◊〉
               were
               with
               the
               Galatians
               ,
               having
               his
               voyce
               〈◊〉
               ,
            
             (
             that
             so
             they
             might
             not
             know
             him
             )
             to
             the
             end
             that
             he
             might
             see
             and
             〈◊〉
             them
             〈◊〉
             better
             .
          
           
             Here
             fals
             in
             ,
             as
             a
             principal
             part
             of
             this
             simulation
             or
             counterfeyting
             ,
             the
             sin
             of
             Hypocrisie
             ,
             which
             is
             an
             outward
             resemblance
             of
             Holinesse
             and
             Religion
             ,
             when
             there
             is
             none
             in
             the
             heart
             ;
             but
             because
             we
             have
             spoken
             of
             this
             before
             *
             ,
             we
             shall
             pretermit
             it
             here
             .
          
        
         
           
             CHAP.
             VII
             .
          
           
             
               The
               second
               〈◊〉
               branch
               ,
               of
               the
               sinne
               forbidden
               ,
               viz
               ,
               Vain
               speech
               .
               Three
               ends
               of
               speech
               .
               1.
               
               Edification
               .
               2.
               
               Profit
               .
               3.
               
               Grace
               and
               delight
               .
               Of
               the
               means
               whereby
               this
               Commandement
               may
               be
               kept
               .
               Of
               Suspition
               .
               Rules
               about
               it
               .
               1.
               
               For
               the
               manner
               .
            
          
           
             VVE
             come
             now
             to
             the
             second
             general
             branch
             of
             the
             sin
             prohibited
             ,
             viz.
             Vain
             
             speech
             ,
             which
             the
             Prophet
             David
             joyneth
             with
             dissimulation
             ,
             when
             he
             
             saith
             ,
             
               He
               〈◊〉
               not
               kept
               company
               with
               vain
               persons
               ,
               nor
               had
               fellowship
               with
               the
               deceitful
               :
            
             For
             as
             in
             the
             seventh
             Commandement
             is
             prohibited
             not
             onely
             fornication
             ,
             but
             also
             〈◊〉
             ;
             so
             here
             is
             forbidden
             not
             onely
             lying
             and
             〈◊〉
             ,
             but
             also
             vain
             and
             foolish
             speaking
             .
          
           
           
             Our
             Saviour
             in
             Mark
             7.
             22.
             sets
             down
             three
             heads
             of
             sin
             against
             this
             Commandement
             .
             
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             slander
             .
             2.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             pride
             ,
             the
             occasion
             of
             flattery
             and
             boasting
             :
             and
             3.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             foolishnesse
             ,
             the
             root
             of
             vain
             speech
             :
             and
             in
             Matthew
             12.
             
             he
             concludes
             ,
             That
             
               of
               every
               idle
               word
               there
               must
               an
               account
               be
               given
               .
            
             So
             that
             to
             the
             former
             sinnes
             already
             handled
             ,
             we
             must
             also
             adde
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             foolish
             talk
             ,
             which
             Saint
             Paul
             doth
             not
             distinguish
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             makes
             them
             all
             one
             ;
             though
             the
             world-abusing
             tearms
             ,
             calls
             it
             Vrbanitas
             ,
             Urbanity
             ,
             such
             as
             is
             in
             men
             full
             of
             pleasant
             conceits
             and
             witty
             jests
             ;
             CHRIST
             calls
             such
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               idle
               words
            
             ;
             and
             
               Job
               ,
               Words
               of
               no
               value
               .
            
             The
             Prophet
             denounceth
             a
             woe
             ,
             
             
               against
               them
               that
               draw
               iniquity
               with
               cords
               of
               vanity
            
             ;
             and
             the
             prayer
             of
             Agur
             was
             ,
             
             
               Remove
               from
               me
               vanity
               and
               lyes
               .
            
             By
             which
             places
             we
             may
             gather
             ,
             that
             vain
             and
             
             foolish
             words
             draw
             on
             lyes
             ,
             and
             all
             the
             Catalogue
             of
             sinnes
             forbidden
             in
             this
             Commandement
             .
          
           
             The
             Prophet
             David
             makes
             vain
             speech
             ,
             an
             essential
             mark
             of
             a
             wicked
             man
             ,
             
             
               (
               whose
               mouth
               talketh
               of
               vanity
               ,
               &c.
               )
            
             And
             the
             Prophet
             Esay
             saith
             ,
             that
             
               in
               vanity
            
             they
             
             〈◊〉
             ,
             there
             's
             the
             first
             step
             ,
             then
             they
             proceed
             to
             lyes
             ,
             there
             's
             the
             second
             ,
             and
             then
             further
             ,
             to
             
               corrupt
               judgement
               and
               justice
            
             .
             Therefore
             David
             glorieth
             in
             this
             ,
             
               that
               he
            
             
             
               〈◊〉
               not
               accompanied
               vain
               men
            
             .
             And
             Solomon
             condemns
             
               vanity
               tossed
               to
               and
               fro
               among
            
             
             men
             .
             That
             is
             ,
             when
             one
             asks
             a
             vain
             question
             ,
             and
             another
             makes
             a
             vain
             answer
             ,
             and
             the
             third
             hee
             gives
             a
             worse
             judgement
             .
             And
             Job
             reckons
             this
             amongst
             
             his
             good
             deeds
             ,
             
               That
               hee
               had
               not
               walked
               in
               vanities
               ,
            
             neither
             of
             speech
             nor
             action
             .
          
           
             Saint
             Chrysostome
             on
             Ephes.
             4.
             saith
             ,
             
               What
               Workman
               is
               there
               ,
               that
               hath
               any
               tool
               ,
               which
               is
               vain
               ,
               and
               serves
               to
               no
               purpose
            
             ;
             there
             is
             no
             Instrument
             but
             at
             one
             time
             or
             other
             hath
             its
             use
             ,
             and
             the
             Workman
             knows
             what
             use
             to
             put
             it
             to
             .
             And
             therefore
             in
             this
             
               ars
               animarum
            
             ,
             the
             art
             of
             saving
             a
             mans
             soul
             ,
             which
             is
             
               ars
               artium
            
             ,
             the
             art
             of
             all
             arts
             ,
             no
             man
             ought
             to
             have
             any
             thing
             about
             him
             which
             is
             in
             vain
             ,
             or
             without
             some
             end
             and
             use
             ,
             therefore
             the
             tongue
             must
             not
             be
             a
             vain
             Instrument
             ,
             or
             imployed
             to
             vanity
             ;
             and
             so
             he
             concludes
             ,
             that
             
               Quicquidest
               otiosum
               est
               criminosum
            
             ,
             whatsoever
             is
             idle
             is
             criminous
             .
          
           
             And
             for
             this
             cause
             it
             is
             ,
             that
             the
             Apostle
             bids
             Titus
             avoid
             
               Foolish
               and
               idle
               questions
            
             
             
               about
               genealogies
               ,
               and
               vain
               janglings
               about
               the
               Law
               ,
            
             for
             which
             he
             useth
             no
             other
             reason
             but
             this
             ,
             that
             they
             are
             
               vain
               and
               unprofitable
            
             ;
             for
             if
             a
             man
             will
             draw
             the
             Apostles
             discourse
             into
             a
             syllogisme
             ,
             he
             must
             make
             this
             the
             major
             ,
             whatsoever
             is
             vain
             is
             to
             be
             avoided
             ,
             but
             such
             foolish
             questions
             are
             vain
             ,
             Ergo
             ,
             avoid
             them
             .
          
           
             This
             sin
             we
             should
             be
             〈◊〉
             careful
             to
             avoid
             ,
             because
             that
             man
             is
             ,
             as
             it
             is
             in
             
               Job
               ,
               Tanquam
               pullus
               onagri
               ,
               Like
               the
               wilde
               Asse
               colt
               ,
               vain
               and
               foolish
               from
               his
               birth
            
             ;
             
             and
             〈◊〉
             as
             
               S.
               Peter
            
             saith
             ,
             we
             are
             brought
             up
             among
             men
             ,
             in
             whom
             there
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               vain
               conversation
            
             ,
             so
             that
             we
             receive
             it
             by
             tradition
             ;
             and
             therefore
             it
             is
             one
             
             of
             those
             things
             which
             Christ
             came
             to
             redeem
             us
             from
             .
             For
             there
             is
             as
             Job
             saith
             ,
             a
             forge
             
             of
             vanities
             in
             mans
             heart
             ,
             
               (
               ye
               all
               forge
               lyes
               .
               )
            
             Hence
             the
             Apostle
             exhorts
             us
             ,
             
               Not
               to
            
             
             
               walk
               as
               the
               Gentiles
               did
               ,
               in
               the
               vanity
               of
               their
               mindes
            
             ;
             and
             the
             Psalmist
             ,
             not
             to
             lift
             up
             our
             hearts
             to
             vanity
             .
          
           
             The
             Apostle
             tels
             us
             what
             this
             vain
             speech
             is
             ,
             Ephes.
             4.
             29.
             he
             saith
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               corrupt
               communication
            
             ;
             and
             in
             the
             same
             place
             he
             sets
             down
             what
             our
             speech
             should
             
             be
             ,
             viz.
             It
             must
             either
             be
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             edification
             :
             or
             2.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             profit
             :
             or
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             for
             grace
             to
             the
             hearer
             .
          
           
             It
             is
             no
             doubt
             ,
             but
             the
             Apostle
             as
             he
             was
             in
             his
             Epistles
             ,
             which
             are
             
               verba
               scripta
            
             ,
             written
             words
             ,
             so
             he
             was
             in
             his
             communication
             .
             Now
             his
             Epistles
             tend
             chiefly
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             edification
             in
             Religion
             and
             Vertue
             ;
             but
             when
             he
             advises
             Timothy
             to
             drink
             
               a
               little
               wine
               for
               his
               stomack
               ,
            
             this
             belongs
             not
             properly
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             edification
             ,
             
             but
             may
             be
             referred
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             it
             was
             
               useful
               and
               profitable
            
             .
             And
             when
             he
             bids
             him
             remember
             
               to
               bring
               his
               cloak
               ,
               but
               especially
               the
               book
               and
               parchments
               ,
            
             it
             must
             be
             referred
             
             to
             the
             same
             head
             ,
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             for
             as
             S.
             Gregory
             saith
             ,
             
               Justa
               necessitas
               ,
               corporis
               necessitas
            
             ,
             the
             necessity
             of
             the
             body
             ,
             is
             a
             just
             necessity
             .
             And
             when
             he
             tels
             him
             that
             Erastus
             
             
               was
               at
               Corinth
               ,
               and
               Trophimus
               he
               had
               left
               at
               Miletum
               ,
            
             this
             tended
             not
             onely
             to
             edification
             ,
             but
             yet
             was
             useful
             ,
             such
             things
             as
             may
             be
             of
             good
             use
             in
             common
             life
             ,
             may
             be
             fit
             matter
             of
             our
             speech
             .
          
           
           
             For
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             〈◊〉
             ,
             〈◊〉
             ,
             and
             delight
             to
             the
             hearer
             ,
             all
             his
             salutations
             may
             be
             〈◊〉
             
             hither
             ;
             for
             they
             have
             neither
             matter
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             nor
             any
             necessary
             use
             ;
             but
             might
             have
             been
             left
             out
             ,
             as
             they
             are
             in
             some
             Epistles
             ,
             but
             they
             are
             pleasing
             to
             those
             he
             writes
             to
             ;
             and
             to
             this
             may
             be
             referred
             that
             
               poudred
               speech
            
             which
             the
             Apostle
             requires
             ,
             which
             is
             that
             which
             is
             properly
             called
             urbanity
             ,
             when
             our
             speech
             is
             poudred
             ,
             not
             as
             one
             saith
             ,
             
               atro
               sale
               momi
            
             ,
             with
             Salt-peter
             ,
             but
             
               candido
               sale
               Mercurii
            
             ,
             with
             Wit
             ,
             which
             may
             delight
             and
             refresh
             the
             minde
             ,
             being
             wearied
             with
             grave
             and
             weighty
             affairs
             .
          
           
             The
             Apostle
             writing
             to
             the
             Corinths
             saith
             ,
             
               I
               have
               not
               been
               troublesome
               to
               you
               ;
               have
            
             
             
               I
               wronged
               you
               or
               done
               you
               injury
               in
               this
               〈◊〉
               I
               pray
               you
               forgive
               me
               this
               .
            
             Here
             was
             no
             need
             to
             ask
             them
             forgivenesse
             ,
             for
             it
             was
             no
             injury
             to
             them
             that
             he
             was
             not
             troublesome
             to
             them
             ;
             but
             here
             was
             speech
             poudred
             with
             salt
             ,
             here
             was
             salt
             to
             make
             his
             speech
             profit
             ,
             and
             pierce
             the
             more
             into
             their
             hearts
             ,
             as
             the
             Fathers
             observe
             ,
             which
             it
             would
             not
             have
             done
             so
             much
             ,
             if
             he
             had
             spoken
             directly
             ,
             or
             in
             plain
             tearms
             .
             And
             yet
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             grace
             and
             favour
             ,
             may
             stand
             well
             with
             edification
             too
             ;
             and
             therefore
             the
             Apostle
             
             joyns
             both
             together
             ,
             Rom.
             12.
             3.
             and
             writing
             to
             the
             Philippians
             ,
             speaking
             of
             those
             that
             urged
             circumcision
             ,
             he
             uses
             this
             poudred
             speech
             ,
             calling
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             concision
             ,
             Beware
             
             
               of
               the
               concision
               ,
               for
               we
               are
               of
               the
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             circumcision
             (
             the
             true
             circumcision
             )
             
               which
               worship
               God
               in
               spirit
            
             .
          
           
             And
             as
             he
             would
             have
             〈◊〉
             avoid
             all
             foolish
             and
             vain
             talking
             ,
             so
             he
             exhorts
             to
             use
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             thanksgiving
             ,
             as
             opposite
             thereto
             .
             It
             was
             the
             error
             of
             the
             〈◊〉
             ,
             that
             because
             s.
             Paul
             would
             have
             no
             speech
             but
             thanksgiving
             ,
             therefore
             to
             whatsoever
             was
             spoken
             in
             common
             talk
             ,
             their
             answer
             was
             ,
             
               Laudate
               〈◊〉
            
             ,
             Let
             Christ
             be
             praised
             :
             But
             the
             elder
             Church
             understood
             it
             better
             ,
             when
             they
             expounded
             the
             words
             
               per
               〈◊〉
               effecti
               ,
               i.
               e.
            
             That
             we
             should
             speak
             something
             that
             was
             thankworthy
             ,
             or
             which
             deserved
             thanks
             ;
             that
             is
             ,
             〈◊〉
             as
             tended
             to
             edification
             ,
             or
             some
             necessary
             use
             ,
             or
             to
             grace
             and
             delight
             ,
             and
             to
             procure
             love
             and
             favour
             to
             him
             that
             speaks
             it
             .
          
           
             That
             speech
             then
             which
             may
             be
             referred
             to
             some
             of
             these
             things
             ,
             is
             good
             ,
             and
             to
             be
             allowed
             among
             Christians
             ,
             but
             yet
             though
             these
             ends
             be
             all
             lawful
             ,
             we
             ought
             to
             aim
             at
             the
             best
             :
             and
             seeing
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             edification
             ,
             is
             the
             best
             end
             of
             speech
             ,
             therefore
             this
             we
             must
             chiefly
             affect
             .
             And
             for
             the
             last
             ,
             though
             these
             
               terrenae
               〈◊〉
            
             ,
             these
             earthly
             petty
             consolations
             be
             lawful
             ,
             yet
             that
             rejoycing
             
               in
               Psulmis
               ,
               Hymnis
               ,
               &c.
            
             in
             Psalms
             and
             Hymns
             ,
             and
             spiritual
             songs
             ,
             is
             better
             ,
             and
             chiefly
             to
             be
             used
             ,
             although
             the
             other
             may
             be
             lawful
             ,
             and
             sometimes
             expedient
             ,
             especially
             for
             those
             that
             are
             Novices
             ,
             and
             not
             come
             to
             a
             perfect
             age
             in
             Christ.
             And
             thus
             we
             have
             done
             with
             the
             act
             of
             this
             sin
             ,
             and
             the
             several
             branches
             of
             it
             〈◊〉
             in
             this
             Comandement
             .
          
           
             We
             come
             now
             according
             to
             the
             former
             rules
             ,
             to
             the
             means
             of
             keeping
             this
             Commandement
             .
          
           
             First
             ,
             we
             must
             avoid
             
               groundlesse
               suspitions
            
             ,
             which
             are
             the
             first
             cause
             of
             〈◊〉
             speeches
             
             of
             others
             ,
             and
             to
             that
             end
             we
             must
             labour
             for
             stability
             ;
             for
             all
             men
             naturally
             are
             as
             the
             Psalmist
             saith
             ,
             
               lighter
               then
               vanity
               it self
            
             ,
             and
             therefore
             the
             Apostle
             exhorts
             
               to
               be
               stedfast
               in
               minde
               ,
               grounded
               in
               the
               truth
               .
            
             For
             if
             we
             be
             not
             stedfast
             in
             minde
             ,
             we
             shall
             be
             
             apt
             to
             suspect
             evil
             of
             others
             without
             cause
             .
             
          
           
             This
             suspicion
             is
             one
             of
             the
             fruits
             of
             that
             concupiscence
             wherewith
             our
             nature
             is
             
             〈◊〉
             ,
             and
             though
             the
             first
             boyling
             of
             it
             ,
             or
             rising
             up
             in
             our
             nature
             ,
             cannot
             be
             hindered
             ,
             yet
             we
             must
             labour
             to
             suppresse
             it
             when
             it
             is
             risen
             .
             The
             true
             and
             proper
             use
             of
             it
             is
             for
             our
             own
             preservation
             and
             safety
             ;
             and
             so
             in
             matters
             that
             concern
             the
             health
             and
             safety
             of
             soul
             or
             body
             ,
             there
             is
             the
             onely
             lawful
             use
             of
             it
             ;
             for
             in
             these
             things
             it
             is
             better
             to
             be
             
               nimium
               timidus
               quam
               parum
               prudens
            
             ,
             a
             little
             too
             timid
             ,
             rather
             then
             a
             little
             improvident
             .
             This
             we
             see
             in
             S.
             Pauls
             practice
             ,
             when
             the
             Mariners
             said
             ,
             they
             
             would
             but
             cast
             out
             the
             anchor
             ,
             he
             fearing
             they
             would
             have
             gone
             down
             into
             the
             boat
             ,
             and
             left
             them
             in
             the
             ship
             ,
             he
             said
             ,
             
               Vnlesse
               these
               abide
               in
               the
               ship
               ,
               ye
               cannot
               be
               saved
               .
            
          
           
             Now
             when
             such
             affections
             as
             are
             ,
             given
             for
             our
             own
             good
             ,
             are
             converted
             to
             the
             hurt
             and
             prejudice
             of
             other
             ,
             this
             is
             an
             abuse
             ;
             yet
             in
             this
             case
             it
             is
             so
             common
             in
             the
             world
             ,
             that
             not
             the
             godly
             themselves
             are
             free
             from
             it
             ,
             but
             there
             is
             a
             difference
             between
             suspitions
             arising
             in
             them
             and
             in
             the
             wicked
             :
             When
             Christ
             〈◊〉
             to
             〈◊〉
             ,
             what
             thou
             doest
             ,
             〈◊〉
             quickly
             ;
             presently
             suspitions
             arose
             in
             the
             hearts
             of
             the
             Apostles
             ;
             one
             thought
             ,
             that
             〈◊〉
             would
             have
             him
             to
             buy
             what
             they
             needed
             against
             the
             feast
             ;
             others
             ,
             that
             it
             
             was
             about
             giving
             somewhat
             to
             the
             poor
             .
             Suspitions
             will
             arise
             ,
             but
             in
             evil
             men
             they
             are
             
             positive
             ,
             in
             good
             men
             privative
             .
             The
             Apostle
             had
             some
             fear
             and
             Suspition
             of
             the
             Galatians
             ,
             which
             prevailed
             to
             the
             diminution
             of
             his
             good
             opinion
             of
             them
             ,
             but
             not
             to
             a
             positive
             judgement
             of
             the
             contrary
             .
             An
             other
             example
             of
             this
             privative
             suspition
             we
             have
             in
             Simon
             the
             Leper
             ,
             against
             Christ
             ;
             he
             suspected
             him
             not
             to
             be
             a
             Prophet
             ,
             
             because
             he
             admitted
             a
             sinful
             woman
             so
             neer
             him
             ,
             til
             Christ
             ,
             by
             the
             Parable
             propounded
             to
             him
             ,
             made
             him
             alter
             his
             judgement
             ,
             which
             he
             did
             presently
             ;
             his
             opinion
             of
             Christ
             began
             to
             lessen
             ,
             but
             he
             came
             not
             so
             far
             as
             to
             conclude
             any
             thing
             positively
             .
             The
             godly
             may
             have
             a
             diminution
             of
             their
             good
             opinion
             of
             some
             ,
             but
             this
             affirms
             nothing
             ;
             they
             may
             suspend
             their
             good
             opinion
             ,
             but
             they
             do
             not
             admit
             or
             cherish
             those
             thoughts
             so
             as
             to
             come
             to
             a
             positive
             determination
             ,
             and
             to
             say
             it
             is
             so
             .
             But
             evil
             men
             ,
             as
             first
             they
             suspect
             and
             say
             ,
             I
             alwayes
             suspected
             him
             to
             be
             such
             an
             one
             ,
             so
             they
             go
             further
             ,
             and
             make
             
               e
               suspicione
               judicium
               ,
               a
               judgement
               upon
               a
               bare
               suspicion
               ,
            
             〈◊〉
             is
             as
             
               S.
               Hierome
            
             saith
             to
             make
             
               trabeme
               〈◊〉
               ,
               a
               beam
               of
               a
               mote
               :
            
             and
             not
             onely
             〈◊〉
             ,
             but
             they
             proceed
             further
             ,
             to
             resolve
             in
             their
             minde
             what
             to
             do
             hereupon
             against
             the
             party
             suspected
             ,
             and
             sometime
             they
             proceed
             to
             act
             accordingly
             .
          
           
             Now
             for
             a
             man
             to
             keep
             himself
             from
             rash
             judging
             upon
             suspicions
             ,
             he
             must
             consider
             two
             things
             .
          
           
             
               1.
               
               That
               such
               thoughts
               and
               affections
               as
               arise
               in
               himself
               ,
               the
               same
               he
               thinks
               to
               arise
               
               in
               others
               ,
               and
               so
               such
               as
               we
               think
               others
               to
               be
               ,
               such
               we
               are
               commonly
               our selves
               ,
               as
               if
               we
               be
               angry
               ,
               when
               another
               speaks
               evil
               to
               us
               ,
               we
               suspect
               ,
               that
               if
               we
               speak
               evil
               to
               any
               ,
               he
               is
               angry
               with
               us
               .
               
                 Cum
                 ipse
                 stultus
                 sit
                 ,
                 omnes
                 stultos
                 putat
                 ,
              
               the
               fool
               thinks
               all
               others
               to
               be
               fools
               .
               If
               a
               man
               make
               himself
               the
               measure
               of
               all
               things
               ,
               he
               cannot
               but
               suspect
               evil
               of
               others
               ,
               if
               he
               himself
               be
               evil
               .
            
             
               2.
               
               As
               a
               mans
               affections
               are
               ,
               so
               are
               his
               suspicions
               :
               If
               he
               be
               ill
               affected
               to
               any
               ,
               every
               small
               suspicion
               makesa
               conclusion
               .
               When
               the
               minde
               of
               the
               Disciples
               ran
               upon
               bread
               ,
               the
               Leaven
               of
               the
               Pharisees
               was
               a
               Loaf
               ,
               they
               understood
               Christ
               of
               Loaves
               ,
               when
               he
               
               
               meant
               the
               Doctrine
               of
               the
               Pharisees
               .
               On
               the
               other
               side
               ,
               Josephs
               brethren
               were
               ill
               affected
               to
               him
               ,
               and
               then
               every
               dream
               did
               increase
               their
               〈◊〉
               .
               If
               therefore
               we
               walk
               〈◊〉
               ,
               and
               remove
               evil
               affections
               from
               us
               ,
               and
               strive
               against
               suspicions
               ,
               there
               is
               good
               hope
               we
               may
               remove
               them
               ;
               otherwise
               ,
               we
               shall
               be
               apt
               from
               suspicions
               to
               proceed
               
               to
               conclusions
               ,
               as
               they
               did
               against
               Paul
               ,
               when
               the
               Viper
               〈◊〉
               upon
               his
               hand
               ,
               that
               concluded
               him
               to
               be
               a
               〈◊〉
               .
            
          
           
             There
             are
             six
             things
             to
             be
             observed
             ,
             to
             keep
             our
             suspicions
             from
             growing
             into
             conclusions
             ,
             and
             they
             may
             be
             reduced
             to
             two
             ,
             for
             they
             concern
             either
             the
             ground
             ,
             or
             the
             object
             .
          
           
             
               1.
               
               The
               ground
               whereupon
               they
               rise
               .
               Suspicions
               naturally
               rise
               from
               slender
               
               grounds
               ;
               sometimes
               in
               good
               ,
               as
               when
               the
               Disciples
               gathered
               from
               Christs
               answer
               ,
               
               to
               
                 S.
                 Peter
              
               ,
               that
               
                 John
                 should
                 not
                 die
              
               ;
               some
               in
               evil
               ,
               as
               when
               they
               concluded
               ,
               that
               because
               Peter
               was
               of
               Galilee
               ,
               as
               his
               speech
               shewed
               ,
               therefore
               he
               was
               one
               of
               Christs
               
               Disciples
               ;
               therefore
               every
               man
               must
               examine
               his
               grounds
               .
               
            
             
               2.
               
               The
               object
               ,
               which
               is
               either
               God
               ,
               or
               man.
               
            
          
           
             1.
             
             About
             God.
             Mens
             suspicions
             will
             rise
             about
             many
             things
             which
             belong
             onely
             
             to
             God
             ,
             which
             they
             will
             sit
             and
             scan
             ,
             and
             draw
             conclusions
             from
             them
             .
             As
             ,
          
           
             1.
             
             The
             knowledge
             of
             the
             heart
             is
             Gods
             Prerogative
             ,
             yet
             how
             common
             is
             it
             ,
             for
             
             men
             to
             conclude
             upon
             a
             mans
             meaning
             ,
             as
             if
             they
             knew
             his
             heart
             .
             Therefore
             〈◊〉
             upon
             that
             of
             the
             Apostle
             ,
             
               Quis
               es
               tu
               ,
               &c.
               who
               art
               thou
               that
               judgest
               another
               mans
               servant
               ?
            
             saith
             ,
             My
             heart
             is
             none
             of
             your
             servant
             ,
             onely
             God
             must
             judge
             it
             .
             Suspicion
             must
             never
             go
             to
             amans
             thoughts
             .
          
           
             2.
             
             We
             must
             not
             raise
             suspitions
             upon
             the
             acts
             of
             Gods
             Providence
             ,
             or
             draw
             conclusions
             
             thereupon
             :
             as
             those
             that
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             Nazianzen
             calls
             ,
             them
             ,
             things
             〈◊〉
             befall
             all
             men
             alike
             ,
             as
             prosperity
             and
             adversity
             gather
             false
             conclusions
             ,
             as
             if
             from
             
             a
             mans
             affliction
             or
             adversity
             ,
             one
             conclude
             him
             to
             be
             a
             greater
             sinner
             then
             others
             ;
             as
             those
             that
             saw
             the
             Viper
             on
             Pauls
             hand
             ,
             and
             concluded
             him
             to
             be
             a
             murtherer
             .
             When
             as
             it
             is
             most
             certain
             that
             outward
             things
             
               happen
               alike
               to
               all
            
             ,
             as
             the
             Wise
             man
             speaks
             :
             and
             therefore
             saith
             Nazianzen
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             thus
             
               if
               a
               man
               be
               born
               blinde
               ,
            
             
             
               either
               he
               or
               his
               parents
               have
               〈◊〉
               .
            
             Thus
             they
             concluded
             against
             Gods
             Providence
             ,
             that
             the
             children
             suffered
             for
             their
             parents
             sins
             .
             
               The
               fathers
               have
               eaten
               sowre
               grapes
               ,
               and
               the
            
             
             
               childrens
               teeth
               are
               set
               on
               edge
               ,
            
             when
             as
             his
             Providence
             is
             a
             great
             deep
             ,
             which
             cannot
             be
             
             
             
             
             
             
             
             
             
             searched
             out
             .
             So
             they
             in
             Malachy
             conclude
             ,
             
               that
               it
               is
               in
               vain
               to
               serve
               the
               Lord
               ,
            
             because
             
             there
             is
             sometimes
             no
             present
             visible
             reward
             .
             If
             
               John
               Baptist
            
             lose
             his
             head
             ,
             or
             S.
             Paul
             his
             life
             ,
             some
             will
             say
             ,
             this
             they
             have
             for
             the
             service
             of
             God.
             
          
           
             3.
             
             About
             future
             things
             ;
             men
             are
             apt
             to
             pronounce
             judgement
             ,
             when
             as
             God
             onely
             
             knows
             what
             shall
             come
             to
             passe
             .
             If
             one
             be
             cast
             down
             ,
             or
             out
             of
             Gods
             savour
             ,
             he
             can
             never
             recover
             again
             ;
             if
             men
             have
             once
             surfetted
             of
             the
             world
             ,
             it
             is
             impossible
             for
             them
             to
             awake
             ,
             or
             
               edormire
               〈◊〉
            
             :
             but
             the
             Apostle
             teaches
             otherwise
             ,
             
               he
               would
               have
               us
               wait
               ,
               if
               God
               will
               at
               any
               time
               give
               them
               repentance
               .
               Multi
               sunt
               intus
            
             
             lupi
             (
             saith
             
               S.
               〈◊〉
               )
               multi
               foris
               oves
               ,
            
             there
             are
             many
             wolves
             within
             ,
             and
             many
             sheep
             (
             for
             the
             present
             )
             without
             :
             and
             
               multi
               sunt
               rami
               inserti
               diffringendi
               ,
               &
               rami
               disstracti
               inserendi
               ,
            
             there
             are
             many
             branches
             graffen
             in
             ,
             which
             may
             be
             broken
             off
             ,
             and
             many
             broken
             off
             ,
             which
             may
             be
             graffed
             in
             .
             We
             must
             not
             then
             conclude
             in
             this
             manner
             ,
             for
             Gods
             hand
             is
             〈◊〉
             shortened
             ,
             but
             his
             power
             is
             the
             same
             still
             .
          
           
             2.
             
             Concerning
             〈◊〉
             ;
             wherein
             men
             judge
             amisse
             ,
             either
             of
             the
             actions
             ,
             or
             the
             persons
             of
             others
             .
             
          
           
             1.
             
             Of
             the
             actions
             ,
             Men
             often
             judge
             amisse
             ;
             and
             in
             this
             case
             ,
             when
             a
             man
             doth
             Judicare
             
             
               de
               re
            
             ,
             without
             good
             ground
             ,
             he
             hurts
             none
             but
             himself
             ,
             and
             therefore
             we
             should
             labour
             to
             know
             the
             truth
             of
             things
             before
             we
             judge
             them
             .
          
           
             2.
             
             Of
             the
             person
             ;
             men
             by
             judging
             amisse
             may
             wrong
             the
             person
             whom
             they
             judge
             ,
             hereby
             they
             make
             him
             contemptible
             and
             odious
             ;
             as
             on
             the
             contrary
             ,
             
             when
             he
             is
             absolved
             ,
             he
             gets
             credit
             .
             If
             I
             condemn
             him
             being
             an
             innocent
             ,
             I
             do
             an
             injury
             ,
             not
             to
             him
             alone
             ,
             but
             to
             others
             ,
             I
             condemn
             the
             generation
             of
             the
             just
             ,
             as
             the
             Psalmist
             speaks
             ;
             whereas
             ,
             if
             I
             judge
             well
             of
             him
             ,
             when
             he
             deserves
             ill
             ,
             this
             is
             but
             
               error
               in
               singularibus
            
             ,
             and
             the
             〈◊〉
             way
             ,
             for
             the
             Apostle
             saith
             ,
             that
             
               Charity
               is
               not
               suspitious
               ,
               nor
            
             
             
               thinketh
               evil
            
             .
          
           
             2.
             
             If
             there
             be
             no
             determination
             ,
             but
             a
             presupposing
             ,
             the
             rule
             is
             ,
             a
             man
             may
             suppose
             
             the
             worst
             for
             the
             prevention
             of
             evil
             ;
             as
             if
             I
             am
             to
             cure
             a
             sin
             ,
             it
             is
             better
             to
             suppose
             it
             worse
             then
             it
             is
             ,
             then
             to
             make
             it
             lesse
             then
             it
             is
             ,
             lest
             I
             apply
             too
             weak
             a
             plaister
             ,
             which
             will
             not
             heal
             it
             .
             A
             gentle
             plaister
             may
             help
             a
             wound
             or
             sore
             for
             a
             while
             ,
             which
             after
             a
             while
             will
             break
             out
             again
             .
             The
             Evangelist
             saith
             of
             Christ
             ,
             
               that
               though
               many
               beleeved
               on
               his
               name
               ,
               yet
               he
               would
               not
               commit
               himself
               to
               them
               ,
               because
               he
               knew
               what
               is
            
             
             
               in
               man
            
             :
             but
             we
             must
             not
             ,
             because
             we
             know
             not
             what
             is
             in
             man.
             It
             is
             good
             to
             suppose
             the
             worst
             ,
             for
             the
             prevention
             of
             sin
             .
          
           
             Now
             further
             ,
             in
             our
             determinations
             we
             are
             to
             consider
             ,
             that
             either
             the
             case
             is
             plain
             ,
             
             and
             then
             there
             is
             
               violenta
               suspicio
            
             ,
             a
             violent
             suspition
             ,
             and
             here
             we
             may
             conclude
             ;
             or
             else
             it
             is
             doubtful
             ,
             and
             may
             be
             taken
             in
             a
             good
             〈◊〉
             ;
             for
             
               moralia
               sortiuntur
               〈◊〉
               fine
            
             ,
             moral
             actions
             are
             distinguished
             by
             their
             ends
             :
             now
             in
             this
             case
             it
             is
             dangerous
             to
             conclude
             against
             one
             in
             a
             doubtful
             case
             ,
             for
             
               dubia
               in
               meliorem
               partem
               interpretanda
            
             ,
             doubtful
             things
             must
             be
             taken
             in
             the
             best
             sence
             .
          
           
             The
             last
             rule
             in
             this
             case
             is
             ,
             that
             we
             must
             not
             be
             too
             hasty
             or
             rash
             in
             Judgement
             ,
             for
             
               praecipitatio
               noverca
               justitiae
            
             ,
             rashnesse
             is
             the
             stepmother
             to
             justice
             .
             God
             teaches
             the
             contrary
             by
             his
             own
             example
             ,
             though
             he
             knew
             the
             matter
             before
             ,
             yet
             he
             proceeds
             judicially
             ,
             
               Vbies
               Adam
               ?
               Adam
               where
               art
               〈◊〉
            
             and
             in
             the
             case
             of
             Sodom
             ,
             though
             
             the
             cry
             of
             their
             sin
             was
             great
             ,
             Descendam
             ,
             saith
             God
             ,
             
               &
               videbo
               ,
               I
               will
               go
               down
               and
               see
            
             
             
               whether
               they
               have
               done
               according
               to
               the
               cry
               .
            
             Though
             God
             needed
             no
             information
             ,
             yet
             he
             thus
             speaks
             for
             our
             example
             and
             imitation
             .
          
           
             Now
             for
             the
             action
             ,
             upon
             a
             suspition
             ;
             it
             is
             utterly
             unlawful
             to
             act
             against
             any
             upon
             
             a
             bare
             suspition
             .
             David
             had
             a
             strong
             suspition
             of
             Doeg
             ,
             that
             he
             would
             tell
             Saul
             ,
             what
             
             Abimelech
             had
             done
             ,
             yet
             it
             was
             not
             so
             strong
             ,
             as
             to
             make
             him
             proceed
             to
             any
             action
             thereupon
             ;
             for
             if
             he
             had
             ,
             he
             had
             kept
             him
             from
             carrying
             any
             tales
             to
             Saul
             .
             These
             rules
             may
             help
             us
             against
             groundlesse
             suspitions
             against
             others
             .
          
           
             Sundry
             other
             rules
             may
             be
             given
             ,
             concerning
             our selves
             and
             our
             own
             actions
             ,
             in
             relation
             
             to
             the
             sins
             here
             prohibited
             ,
             and
             already
             handled
             .
          
           
             1.
             
             When
             we
             are
             to
             speak
             the
             truth
             of
             our selves
             ,
             knowing
             our
             own
             imperfections
             ,
             
             and
             that
             
               lingua
               est
               prodiga
            
             ,
             the
             tongue
             is
             prodigal
             in
             a
             mans
             own
             praises
             ,
             we
             must
             do
             as
             
               S.
               Matthew
            
             did
             ,
             who
             being
             to
             tell
             his
             own
             story
             ,
             calls
             himself
             by
             the
             worst
             
             name
             ,
             
               Matthew
               the
               Publican
            
             ,
             whereas
             the
             other
             Evangelists
             call
             him
             
               Matthew
               the
            
             
             
               son
               of
               Alpheus
               or
               Levi
            
             ,
             he
             leaves
             out
             also
             his
             own
             feast
             ,
             which
             he
             made
             for
             Christ
             ,
             
             and
             mentions
             it
             not
             ,
             though
             
               S.
               Luke
            
             sets
             it
             out
             :
             so
             the
             same
             
               S.
               Luke
            
             speaking
             of
             
             
               S.
               Peters
            
             denyal
             mentions
             it
             gently
             ,
             as
             that
             he
             said
             ,
             
               Woman
               I
               know
               not
               the
               man
               ,
            
             and
             
             
               Man
               I
               know
               him
               not
            
             :
             but
             in
             
               S.
               Marks
            
             Gospel
             ,
             (
             which
             was
             thought
             by
             the
             Primitive
             Church
             to
             be
             writtten
             by
             
               S.
               Peter
            
             )
             he
             saith
             ,
             that
             
               he
               began
               to
               curse
               and
               swear
               that
               he
               knew
               him
               not
               .
            
             Thus
             he
             spares
             not
             his
             own
             credit
             in
             speaking
             of
             himself
             .
          
           
             2.
             
             For
             hearing
             such
             as
             speak
             evil
             of
             others
             ,
             〈◊〉
             we
             must
             give
             them
             an
             angry
             look
             ,
             
             for
             
               an
               angry
               〈◊〉
               drives
               away
               a
               slanderer
               ,
               as
               the
               North-winde
               doth
               rain
               .
            
             And
             secondly
             a
             deaf
             ear
             ,
             we
             must
             stop
             our
             ears
             against
             them
             .
             It
             were
             a
             happy
             thing
             ,
             
             as
             S.
             〈◊〉
             saith
             ,
             if
             good
             men
             would
             be
             to
             the
             wicked
             ,
             as
             the
             wicked
             are
             to
             them
             ,
             when
             they
             come
             to
             them
             ,
             they
             shew
             no
             liking
             to
             them
             ,
             either
             by
             their
             words
             or
             countenance
             ,
             neither
             ought
             the
             other
             to
             shew
             any
             to
             them
             ;
             but
             our
             unhappinesse
             is
             ,
             that
             we
             want
             that
             constancy
             and
             courage
             in
             good
             ,
             which
             they
             have
             in
             evil
             ,
             and
             our
             ears
             are
             open
             to
             the
             Charmer
             .
          
           
             3.
             
             We
             must
             not
             in
             our
             reports
             of
             any
             ,
             
               augere
               rem
            
             ,
             make
             the
             matter
             greater
             then
             it
             is
             ,
             
             as
             〈◊〉
             ,
             when
             but
             a
             dozen
             of
             bread
             ,
             was
             given
             to
             David
             by
             Abimelech
             ,
             he
             reports
             that
             
               Abimelech
               gave
               him
               〈◊〉
            
             ,
             as
             if
             he
             had
             been
             furnished
             with
             a
             great
             deal
             .
             And
             the
             Spies
             that
             disheartned
             the
             people
             ,
             by
             reporting
             the
             Canaanites
             to
             be
             far
             stronger
             then
             they
             were
             ,
             and
             not
             to
             be
             conquered
             ;
             whereas
             the
             other
             Spies
             told
             them
             the
             
             truth
             ,
             the
             land
             was
             strong
             indeed
             ,
             but
             yet
             
               they
               should
               not
               fear
               〈◊〉
            
             .
          
           
             4.
             
             Against
             flattery
             ,
             this
             
               mellea
               stranguratio
            
             ,
             this
             sweet
             and
             pleasant
             choaking
             ,
             the
             
             rule
             is
             ,
             we
             shall
             avoid
             it
             our selves
             ,
             if
             we
             forsake
             not
             the
             Law
             of
             God
             ,
             for
             
               they
               that
               forsake
               the
               Law
               ,
               praise
               the
               wicked
               ,
               &c.
               
            
             And
             against
             flattery
             by
             others
             ,
             that
             we
             
             be
             not
             strangled
             with
             it
             ;
             we
             must
             say
             contrary
             to
             
               Abab
               ,
               He
               hated
               Michaiah
               ,
               because
            
             
             
               he
               did
               not
               prophecie
               good
               to
               him
               ,
            
             he
             did
             not
             please
             him
             by
             flatteries
             .
             But
             we
             must
             say
             ,
             we
             hate
             the
             flatterer
             ,
             because
             he
             speaks
             onely
             placentia
             ,
             pleasing
             things
             .
             And
             again
             ,
             
             if
             we
             would
             
               judge
               our selves
            
             ,
             as
             the
             Apostle
             exhorts
             ,
             we
             should
             not
             hearken
             to
             flatterers
             ,
             when
             we
             see
             our
             own
             defects
             ,
             we
             would
             say
             as
             he
             did
             ,
             
               Vatem
               me
               quoque
               dicunt
               ,
               —
               pastores
               —
               sed
               non
               ego
               credulus
               illis
               ,
            
             they
             would
             make
             me
             this
             and
             that
             ,
             but
             I
             believe
             them
             not
             .
          
           
             5.
             
             How
             to
             behave
             our selves
             in
             reproaches
             .
             The
             Prophet
             directs
             us
             ,
             
               Fear
               not
            
             
             
               their
               reproaches
               ,
               nor
               be
               afraid
               of
               their
               rebukes
               .
            
             We
             must
             esteem
             the
             witnesse
             within
             
             us
             ,
             more
             then
             the
             outward
             witnesse
             of
             the
             world
             ,
             and
             the
             witnesse
             above
             us
             ,
             more
             then
             both
             .
             But
             if
             reproach
             be
             fallen
             upon
             us
             ,
             then
             we
             must
             remember
             these
             rules
             .
          
           
             1.
             
             Sometimes
             a
             man
             is
             reproached
             with
             a
             matter
             known
             ,
             and
             of
             which
             he
             is
             convicted
             ;
             here
             ,
             1.
             he
             must
             take
             heed
             of
             
               frons
               meretricia
            
             ,
             a
             whorish
             forehead
             .
             If
             the
             word
             of
             God
             ,
             and
             the
             censures
             of
             the
             Church
             will
             not
             prevail
             ,
             it
             is
             not
             their
             civil
             censures
             that
             will
             work
             any
             thing
             :
             and
             2.
             he
             must
             not
             onely
             have
             the
             shame
             in
             his
             countenance
             ,
             but
             also
             confusion
             inwardly
             ,
             that
             he
             may
             be
             able
             to
             say
             ,
             This
             shame
             I
             willingly
             bear
             ,
             onely
             I
             wish
             ,
             that
             I
             may
             amend
             my
             fault
             ,
             and
             recover
             the
             favour
             of
             God
             ,
             and
             be
             in
             credit
             with
             his
             servants
             .
          
           
             2.
             
             Sometimes
             a
             man
             is
             reproached
             for
             a
             thing
             not
             known
             ,
             nor
             is
             he
             convicted
             of
             it
             ,
             yet
             he
             knows
             himself
             to
             be
             guilty
             ;
             here
             he
             is
             not
             bound
             
               retegere
               peccatum
            
             ,
             to
             uncover
             his
             sin
             ,
             
               nisi
               sine
               peccato
               tegere
               non
               potest
               ,
            
             except
             without
             sin
             ,
             he
             cannot
             keep
             it
             close
             ;
             yet
             he
             must
             confesse
             it
             to
             God
             ,
             and
             say
             with
             
               David
               ,
               Tibi
               soli
               peccavi
               ,
               against
            
             
             
               thee
               have
               I
               sinned
               ,
               and
               done
               this
               evil
               in
               thy
               sight
               ,
            
             thou
             knowest
             of
             it
             ,
             though
             I
             cannot
             be
             convicted
             of
             it
             before
             men
             .
          
           
             Now
             in
             this
             case
             ,
             either
             a
             man
             hath
             given
             some
             occasion
             ,
             by
             carrying
             himself
             so
             ,
             as
             may
             give
             some
             suspition
             of
             such
             a
             sin
             ,
             though
             he
             never
             acted
             it
             ,
             and
             then
             ,
             because
             he
             hath
             offended
             in
             not
             avoiding
             all
             appearance
             of
             evil
             ,
             he
             must
             know
             God
             hath
             by
             this
             means
             dealt
             lovingly
             with
             him
             ,
             to
             make
             him
             more
             wary
             to
             avoid
             all
             appearance
             of
             evil
             for
             the
             future
             ,
             and
             to
             keep
             him
             from
             wandring
             and
             pleasing
             imaginations
             of
             the
             sin
             in
             his
             heart
             ,
             for
             it
             is
             sure
             ,
             sin
             cannot
             be
             long
             in
             the
             heart
             ,
             before
             it
             will
             come
             into
             action
             .
          
           
             3.
             
             Sometimes
             a
             man
             is
             charged
             with
             that
             ,
             which
             he
             ever
             〈◊〉
             in
             his
             heart
             ,
             yet
             in
             this
             case
             he
             may
             make
             use
             of
             an
             unjust
             reproach
             ;
             for
             by
             this
             means
             ,
             he
             may
             be
             stirred
             up
             to
             prayer
             ,
             to
             be
             still
             kept
             from
             that
             sin
             ,
             which
             he
             may
             fall
             into
             afterwards
             ,
             though
             as
             yet
             he
             be
             free
             from
             it
             ,
             for
             many
             have
             fallen
             so
             ;
             there
             he
             should
             take
             this
             as
             a
             warning
             from
             God
             ,
             to
             take
             heed
             that
             he
             fall
             not
             into
             the
             just
             reproach
             ,
             as
             Solomon
             
             advises
             ,
             
               Vereri
               opera
               sua
            
             ,
             be
             afraid
             and
             jealous
             of
             himself
             ;
             for
             ,
             
               blessed
               is
               the
               man
               that
               seareth
               alwayes
               .
            
          
           
           
             And
             in
             this
             case
             ,
             it
             is
             the
             advise
             of
             the
             Fathers
             and
             Doctors
             ,
             that
             when
             a
             man
             falleth
             into
             unjust
             reproach
             ,
             by
             lyes
             and
             slanders
             ,
             he
             should
             examine
             himself
             ,
             whether
             he
             have
             not
             lyed
             unto
             God
             ,
             and
             so
             deserved
             this
             lying
             report
             from
             men
             ,
             whether
             he
             have
             not
             made
             many
             promises
             of
             amendment
             to
             God
             ,
             in
             the
             day
             of
             his
             affliction
             ,
             which
             afterwards
             he
             hath
             forgotten
             ;
             like
             the
             Israelites
             in
             distresse
             ,
             who
             prayed
             the
             
             Lord
             ,
             
               that
               he
               would
               but
               deliver
               them
               that
               day
               ,
            
             and
             then
             he
             should
             do
             as
             it
             should
             please
             him
             ;
             or
             as
             those
             in
             Hosea
             ,
             that
             
               cried
               not
               with
               their
               hearts
               ,
               when
               they
               howled
               upon
            
             
             
               their
               beds
            
             ,
             but
             were
             like
             them
             in
             the
             Psalm
             ,
             
               that
               lyed
               with
               their
               mouths
               and
               dissembled
            
             
             
               with
               him
               in
               their
               hearts
            
             .
             This
             lying
             to
             God
             ,
             when
             men
             make
             fair
             promises
             in
             their
             sicknesse
             ,
             or
             other
             distresse
             ,
             which
             they
             have
             no
             care
             to
             perform
             ,
             may
             justly
             cause
             God
             to
             give
             them
             over
             to
             the
             lying
             tongues
             of
             men
             :
             and
             for
             this
             cause
             it
             is
             ,
             as
             with
             them
             in
             Hosea
             ,
             that
             
               vinea
               mentitur
               nobis
               ,
               the
               floor
               and
               the
               winepresse
               fails
               us
            
             ;
             we
             shall
             have
             fair
             and
             forward
             springs
             ,
             but
             God
             sends
             such
             weather
             as
             shall
             deceive
             our
             hopes
             .
             And
             as
             it
             is
             said
             ,
             
               that
               the
               house
               of
               Achshib
               ,
               should
               be
               a
               lie
               to
               the
               kings
               of
               Israel
            
             ;
             so
             
             those
             that
             trust
             in
             men
             ,
             for
             whose
             favour
             they
             are
             contented
             to
             lie
             and
             do
             evil
             ,
             hoping
             those
             men
             shall
             be
             pillars
             to
             support
             them
             ,
             they
             shall
             finde
             that
             those
             they
             trusted
             in
             ,
             shall
             prove
             a
             lye
             to
             them
             ,
             they
             shall
             deceive
             them
             ,
             and
             finde
             there
             is
             no
             help
             in
             them
             .
             And
             thus
             much
             for
             the
             means
             and
             rules
             for
             observing
             this
             Commandment
             .
          
           
             The
             last
             rule
             ,
             according
             to
             our
             former
             method
             ,
             requires
             ,
             that
             we
             procure
             the
             keeping
             
             of
             it
             by
             others
             ,
             and
             herein
             we
             have
             Davids
             example
             ,
             whose
             eyes
             were
             upon
             
               veraces
               terrae
               ,
               the
               faithful
               in
               the
               land
            
             ;
             so
             effectually
             would
             he
             work
             ,
             that
             no
             deceitful
             person
             ,
             nor
             any
             that
             telleth
             lies
             should
             tarry
             in
             his
             sight
             .
             The
             one
             should
             be
             his
             Companions
             ,
             but
             the
             other
             should
             not
             come
             neer
             him
             .
             And
             thus
             much
             for
             this
             
             ninth
             Commandment
             .
          
        
      
       
         
         
           THE
           EXPOSITION
           OF
           THE
           Tenth
           Commandement
           .
           Exod.
           20.
           17.
           
        
         
           
             Thou
             shalt
             not
             covet
             thy
             Neighbours
             house
             ,
             thou
             shalt
             not
             covet
             thy
             Neighbours
             wife
             .
          
        
         
           
             CHAP.
             I.
             
          
           
             
               Reasons
               against
               the
               dividing
               of
               this
               Commandment
               into
               two
               .
               The
               dependance
               of
               it
               .
               The
               scope
               and
               end
               of
               it
               .
            
          
           
             WE
             have
             formerly
             mentioned
             ,
             *
             That
             the
             Church
             of
             Rome
             together
             with
             the
             Lutherans
             ,
             as
             they
             make
             the
             second
             Commandment
             and
             the
             first
             but
             one
             ,
             so
             to
             make
             up
             the
             number
             of
             ten
             ,
             they
             divide
             this
             into
             two
             ;
             so
             that
             these
             words
             ,
             
               Thou
               shalt
               not
               covet
               thy
               Neighbours
               wife
            
             is
             the
             ninth
             ,
             and
             the
             rest
             that
             follows
             ,
             is
             the
             tenth
             .
             And
             though
             they
             take
             herein
             the
             Authority
             of
             
             Saint
             Augustine
             ,
             yet
             we
             choose
             rather
             to
             follow
             those
             that
             make
             it
             but
             one
             ,
             as
             most
             of
             the
             Fathers
             besides
             him
             do
             ,
             and
             that
             for
             these
             Reasons
             .
          
           
             1.
             
             Because
             it
             would
             be
             unreasonable
             to
             thrust
             two
             Precepts
             into
             one
             period
             ,
             and
             so
             to
             pronounce
             them
             with
             one
             breath
             ;
             whereas
             every
             one
             of
             the
             rest
             is
             a
             full
             sentence
             by
             it self
             ;
             and
             therefore
             it
             is
             most
             agreable
             to
             Reason
             ,
             that
             this
             should
             be
             so
             too
             .
          
           
             2.
             
             Because
             to
             make
             two
             Laws
             for
             two
             lusts
             or
             Concupiscences
             ,
             as
             they
             would
             do
             here
             ,
             is
             to
             make
             Laws
             for
             every
             particular
             ,
             which
             is
             counted
             absurd
             in
             all
             Laws
             ,
             for
             Laws
             are
             made
             in
             general
             ,
             and
             descend
             not
             to
             particulars
             ;
             and
             it
             would
             be
             most
             absurd
             in
             this
             Law
             of
             the
             Decalogue
             which
             is
             most
             compendious
             ,
             and
             therefore
             most
             general
             .
          
           
             3.
             
             Because
             by
             this
             reason
             we
             might
             make
             more
             Commandments
             of
             this
             then
             two
             ,
             for
             ,
             though
             two
             Concupiscences
             onely
             be
             named
             ,
             yet
             there
             are
             diverse
             others
             here
             included
             ,
             as
             the
             inward
             lusts
             against
             the
             fifth
             ,
             the
             sixth
             ,
             and
             the
             ninth
             ,
             which
             will
             fall
             under
             no
             Commandment
             ,
             if
             they
             be
             not
             reduced
             hither
             ,
             and
             if
             they
             be
             ,
             then
             they
             make
             so
             many
             precepts
             ,
             as
             well
             as
             these
             two
             ,
             which
             refer
             to
             the
             seventh
             and
             eighth
             ,
             which
             are
             here
             mentioned
             :
             for
             
               objectum
               determinat
               propositionem
            
             ,
             the
             object
             makes
             the
             proposition
             ;
             and
             therefore
             ,
             how
             many
             Lusts
             there
             be
             ,
             so
             many
             objects
             there
             are
             ,
             and
             so
             many
             propositions
             ,
             and
             by
             consequence
             ,
             so
             many
             Commandments
             :
             and
             if
             they
             say
             that
             the
             rest
             are
             forbidden
             under
             these
             two
             ,
             they
             must
             shew
             how
             the
             rest
             ,
             being
             of
             a
             different
             nature
             ,
             can
             be
             referred
             to
             these
             two
             ,
             which
             if
             they
             cannot
             do
             ,
             this
             is
             
               gratis
               dictum
            
             .
          
           
           
             4.
             
             Because
             the
             Apostle
             Rom.
             7.
             7.
             
             &
             13.
             9.
             without
             〈◊〉
             of
             any
             particular
             〈◊〉
             ,
             〈◊〉
             it
             down
             generally
             ,
             
               Non
               〈◊〉
               ,
               〈◊〉
               shalt
               not
               lust
               ,
            
             and
             〈◊〉
             makes
             it
             but
             one
             Commandment
             .
          
           
             5.
             
             The
             confent
             of
             the
             Hebrew
             Doctors
             about
             and
             since
             Christs
             time
             ,
             as
             
               Josephus
               ,
               Philo
               ,
               Abenezra
            
             ,
             and
             others
             ,
             and
             most
             of
             the
             Fathers
             of
             the
             primitive
             Church
             since
             Christ
             ,
             as
             we
             shewed
             before
             ,
             are
             against
             this
             division
             of
             theirs
             .
          
           
             6.
             
             In
             〈◊〉
             the
             words
             are
             ,
             
               Thou
               shalt
               not
               covet
               thy
               Neighbours
               house
               ,
            
             and
             then
             ,
             
               thou
               shalt
               not
               covet
               thy
               Neighbours
               wife
               ,
               &c.
            
             but
             in
             Deuteronomy
             the
             last
             is
             placed
             first
             ,
             
             and
             the
             other
             after
             it
             ;
             by
             which
             inverting
             the
             order
             of
             the
             words
             ,
             God
             seems
             expreslely
             
             to
             prevent
             the
             dividing
             of
             this
             Commandment
             :
             besides
             ,
             that
             in
             the
             ninth
             Commandment
             (
             as
             they
             make
             it
             )
             should
             be
             forbidden
             ,
             the
             Concupiscence
             against
             the
             eighth
             ,
             and
             in
             the
             tenth
             the
             Concupiscence
             against
             the
             seventh
             ,
             (
             
               thou
               shalt
               not
               covet
               thy
               Neighbours
               wife
               :
            
             )
             and
             withal
             the
             〈◊〉
             against
             the
             eighth
             in
             these
             words
             (
             
               nor
               his
               man
               servant
               ,
               nor
               his
               maid
               servant
               ,
               nor
               his
               ox
               ,
               nor
               his
               asse
               ,
               &c.
            
             )
             whereby
             there
             would
             be
             a
             manifest
             inverting
             the
             order
             of
             the
             Commandments
             ,
             and
             a
             disturbing
             of
             the
             sence
             ,
             which
             one
             of
             their
             own
             Writers
             acknowledges
             ,
             (
             Hessel
             )
             who
             saith
             here
             is
             
               sensus
               〈◊〉
            
             ,
             and
             such
             a
             Hyperbaton
             or
             trajection
             ,
             as
             is
             not
             to
             be
             found
             any
             where
             in
             the
             scripture
             besides
             :
             for
             here
             is
             (
             by
             their
             division
             )
             first
             ,
             a
             prohibiting
             of
             the
             Concupiscence
             against
             the
             eighth
             Commandment
             ,
             and
             then
             of
             that
             against
             the
             seventh
             ,
             and
             then
             again
             of
             that
             against
             the
             eighth
             .
          
           
             7.
             
             In
             their
             Catechisms
             ,
             when
             they
             come
             to
             expound
             this
             Commandment
             as
             two
             ,
             they
             are
             in
             such
             want
             of
             matter
             ,
             when
             they
             come
             to
             lay
             forth
             the
             several
             branches
             of
             them
             ,
             that
             they
             are
             〈◊〉
             to
             thrust
             both
             into
             one
             ;
             thus
             they
             bring
             in
             great
             lamenesse
             into
             the
             Law
             of
             God
             by
             this
             division
             ,
             whereas
             his
             law
             is
             of
             great
             extent
             ,
             and
             very
             large
             .
          
           
             The
             exposition
             of
             this
             Precept
             is
             to
             be
             taken
             out
             of
             Deuteronomie
             5.
             21.
             
             
               Thou
               shalt
               not
               covet
               thy
               Neighbours
               wife
               ,
               neither
               shalt
               thou
               covet
               thy
               Neighbours
               house
               ,
               his
               field
               ,
               &c.
            
             and
             from
             the
             Prophets
             ,
             Esay
             55.
             7.
             
             
               Let
               the
               wicked
               forsake
               his
               thoughts
               ,
               &c.
            
             and
             Jeremy
             18.
             12.
             where
             ,
             
               the
               doing
               after
               the
               imagination
               of
               ones
               evil
               heart
               is
               forbidden
               :
            
             and
             in
             the
             Gospel
             ,
             from
             our
             Saviours
             exposition
             ,
             against
             the
             false
             doctrine
             of
             the
             Pharisees
             ,
             Mark
             7.
             15
             ,
             16
             ,
             &c.
             shewing
             ,
             
               that
               what
               comes
               out
               of
               the
               heart
               defiles
               a
               〈◊〉
               :
            
             and
             from
             
               S.
               Paul
               ,
               Rom.
            
             7.
             7.
             and
             Ephes.
             2.
             3
             ,
             4.
             and
             such
             places
             where
             the
             matter
             of
             this
             Commandment
             is
             handled
             .
          
           
             The
             dependance
             of
             this
             Comamndment
             upon
             the
             rest
             ,
             appears
             in
             this
             ,
             that
             without
             
             the
             observing
             of
             this
             ,
             none
             of
             the
             rest
             can
             be
             kept
             ;
             for
             ,
             by
             giving
             this
             after
             all
             the
             rest
             ,
             God
             would
             teach
             us
             ,
             how
             all
             the
             rest
             are
             to
             be
             understood
             ,
             viz.
             that
             not
             onely
             the
             outward
             act
             is
             forbidden
             in
             them
             ,
             but
             also
             the
             inward
             purpose
             and
             intention
             of
             the
             heart
             ,
             though
             we
             never
             proceed
             to
             the
             outward
             act
             ;
             so
             that
             this
             is
             the
             rule
             and
             measure
             for
             the
             understanding
             and
             so
             for
             the
             observing
             of
             the
             rest
             ,
             this
             is
             the
             hinge
             whereupon
             all
             the
             rest
             do
             turn
             ;
             and
             therefore
             
               S.
               Augustine
            
             saith
             ,
             
               Si
               quis
               〈◊〉
               facere
               studeat
               ,
               〈◊〉
               maxime
               faciat
               ,
            
             he
             that
             would
             observe
             the
             rest
             must
             chiefly
             
             look
             to
             the
             keeping
             of
             this
             ,
             for
             this
             looks
             to
             the
             heart
             ,
             out
             of
             which
             as
             Solomon
             
             saith
             ,
             
               proceed
               the
               yssues
               of
               life
               and
               death
               ,
               :
            
             and
             therefore
             he
             advises
             ,
             
               to
               keep
               the
               heart
            
             
             
               with
               all
               diligence
               ;
               supra
               〈◊〉
               custodiam
            
             there
             is
             
               the
               Cockatrices
               〈◊〉
               hatcht
            
             ,
             as
             the
             Prophet
             speaks
             ,
             and
             here
             
               is
               sin
               conceived
            
             ,
             as
             S.
             James
             speaks
             ;
             which
             ,
             when
             it
             is
             perfected
             by
             the
             act
             ,
             
               brings
               forth
               death
            
             .
          
           
             The
             scope
             and
             end
             of
             the
             Lawgiver
             in
             this
             ,
             is
             twofold
             .
             
          
           
             1.
             
             To
             shew
             that
             he
             looketh
             further
             then
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             his
             Substitutes
             on
             earth
             can
             do
             ,
             and
             that
             his
             Law
             hath
             a
             〈◊〉
             above
             theirs
             ;
             for
             though
             mans
             Law
             may
             
               injicere
               vinculum
            
             ,
             may
             binde
             the
             hands
             and
             the
             feet
             ,
             it
             may
             put
             〈◊〉
             ,
             a
             stopple
             into
             the
             mouth
             ,
             and
             it
             may
             condemn
             the
             purpose
             of
             the
             heart
             ,
             
               quantum
               〈◊〉
               prehendere
            
             ,
             〈◊〉
             far
             as
             it
             can
             discover
             or
             take
             hold
             ;
             for
             if
             one
             be
             found
             
               cum
               telo
            
             with
             a
             weapon
             ,
             or
             breaking
             into
             a
             house
             ,
             though
             〈◊〉
             be
             hindered
             from
             the
             act
             of
             〈◊〉
             or
             robbery
             ,
             yet
             here
             is
             
               propositum
               prehensum
            
             ,
             the
             purpose
             discovered
             ,
             and
             taken
             hold
             on
             ,
             and
             therefore
             he
             is
             punished
             by
             mans
             Law
             ,
             but
             all
             humane
             Laws
             say
             ,
             and
             it
             is
             an
             axiome
             in
             the
             Civil
             Law
             ,
             
               Cogitationes
               paenam
               nemo
               patiatur
            
             ,
             for
             bare
             thoughts
             let
             no
             man
             suffer
             ,
             and
             so
             they
             let
             thoughts
             goe
             free
             .
             But
             
             God
             takes
             order
             for
             the
             very
             thoughts
             ,
             though
             they
             do
             not
             appear
             by
             any
             overt
             act
             .
             And
             therefore
             
               Simon
               Magus
            
             is
             brought
             to
             the
             bar
             ,
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             thought
             of
             his
             heart
             ,
             Pray
             (
             saith
             he
             )
             
               if
               perhaps
               the
               thought
               of
               thine
               heart
               may
               be
               forgiven
               thee
               .
            
             
          
           
             2.
             
             
               Propter
               Pharisaeos
            
             ,
             for
             those
             that
             Pharisee
             like
             are
             conceited
             of
             their
             own
             righteousnesse
             ;
             that
             ,
             as
             
               S.
               Augustine
            
             saith
             ,
             
               superbi
               peccatores
            
             ,
             proud
             sinners
             ,
             who
             are
             not
             sanati
             ,
             healed
             ,
             may
             by
             this
             Law
             be
             convicti
             ,
             convicted
             of
             their
             need
             of
             a
             Physitian
             ;
             for
             though
             a
             man
             may
             in
             regard
             of
             the
             full
             consent
             of
             heart
             ,
             hold
             out
             ,
             and
             justifie
             himself
             in
             some
             things
             ,
             and
             for
             some
             small
             time
             ,
             (
             though
             few
             attain
             to
             this
             )
             yet
             ,
             when
             he
             comes
             to
             this
             Commandment
             ,
             wherein
             the
             
               partus
               imperfectus
            
             ,
             the
             imperfect
             birth
             ,
             (
             when
             there
             is
             no
             perfect
             consent
             ,
             but
             some
             pleasure
             and
             titillation
             onely
             in
             the
             motion
             )
             is
             forbidden
             ,
             this
             will
             make
             him
             sweat
             ,
             and
             cry
             out
             ,
             as
             it
             is
             Rom.
             7.
             0
             
               wretched
               man
               ,
               who
               shall
               deliver
               me
               from
               the
               body
               of
               death
               ,
            
             and
             so
             will
             make
             him
             see
             that
             he
             cannot
             acquit
             himself
             ,
             nor
             be
             a
             Christ
             or
             Saviour
             to
             himself
             :
             but
             must
             fly
             out
             ,
             and
             seek
             to
             another
             without
             himself
             ,
             as
             it
             is
             in
             the
             next
             words
             ,
             
               I
               thank
               God
               through
               our
               Lord
               Jesus
               Christ
               ,
               &c.
               
            
          
           
             For
             the
             consent
             of
             the
             heart
             is
             forbidden
             by
             the
             other
             Commandments
             ,
             as
             they
             are
             expounded
             by
             our
             Saviour
             ,
             who
             saith
             ,
             that
             
               if
               a
               man
               look
               upon
               a
               woman
               ,
               hoc
               animo
               ,
               &
               hoc
               fine
               ,
            
             with
             this
             purpose
             ,
             and
             to
             this
             end
             ,
             
               to
               lust
               after
               her
            
             ,
             that
             this
             concupiscence
             
             is
             Adultery
             ;
             but
             here
             the
             intention
             and
             desire
             ,
             though
             it
             have
             not
             
               plenum
               consensum
            
             ,
             full
             consent
             ,
             but
             be
             onely
             
               partus
               imperfectus
            
             ,
             is
             attainted
             by
             this
             Precept
             .
          
           
             The
             distinction
             here
             is
             ,
             that
             in
             the
             former
             Commandments
             ,
             the
             intention
             of
             evil
             is
             forbidden
             ,
             
               etsi
               non
               consequaris
            
             ,
             though
             it
             be
             not
             executed
             ;
             here
             also
             ,
             
               etsi
               non
               prosequaris
            
             ,
             even
             though
             it
             be
             not
             prosecuted
             or
             resolved
             upon
             ,
             as
             when
             the
             motion
             is
             entertained
             with
             some
             approbation
             or
             delight
             ,
             though
             not
             fully
             consented
             to
             .
             
               S.
               Augustine
               contra
               Julian
            
             .
             explains
             the
             matter
             thus
             :
             the
             one
             is
             ,
             
               Non
               concupisces
               ,
               thou
               shalt
               not
               lust
               ,
            
             forbidden
             by
             this
             Commandment
             ;
             the
             other
             is
             ,
             
               post
               concupiscentias
               tuas
               ne
               eas
               ,
               follow
               not
               after
               thy
               lusts
               ,
            
             as
             it
             is
             in
             Ecclus.
             18.
             30.
             and
             he
             that
             hath
             attained
             this
             latter
             (
             not
             to
             go
             after
             his
             lusts
             )
             
               magnum
               fecit
            
             ,
             saith
             the
             same
             Father
             ,
             hath
             done
             much
             ,
             
               sed
               non
               perfecit
            
             ,
             but
             hath
             not
             done
             all
             ,
             
               quia
               adhuc
               concupiscit
            
             ,
             because
             he
             lusts
             still
             .
          
           
             The
             Apostle
             distinguishes
             them
             thus
             ,
             he
             calls
             the
             one
             
               peccatum
               regnans
               ,
               sin
               reigning
               in
               us
               ,
            
             when
             
               we
               follow
               it
               in
               the
               lusts
               thereof
            
             ;
             the
             other
             
               peccatum
               inhabitans
               ,
               sin
               dwelling
               in
               us
               ,
            
             when
             it
             lusts
             in
             us
             ,
             but
             hath
             not
             got
             perfect
             dominion
             :
             here
             it
             dwells
             as
             a
             private
             person
             ,
             there
             it
             rules
             ,
             and
             hath
             got
             a
             kingdom
             ;
             for
             
               quando
               peccatum
               transivit
               in
               affectum
               cordis
               ,
               &
               impetravit
               sensum
               rationis
               ,
               ut
               si
               adsit
               occasio
               ,
               facere
               disponat
               ,
            
             when
             sin
             hath
             so
             far
             prevailed
             both
             upon
             our
             affections
             ,
             and
             upon
             our
             reason
             ,
             that
             there
             wants
             onely
             an
             opportunity
             to
             act
             it
             ,
             there
             it
             reigns
             .
             But
             when
             we
             have
             given
             some
             entertainment
             to
             it
             in
             our
             mindes
             ,
             but
             are
             not
             resolved
             ,
             so
             that
             there
             is
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             reasoning
             within
             us
             ;
             
               Faciam
               ,
               aut
               non
               faciam
            
             ?
             shall
             I
             do
             it
             ,
             or
             shall
             I
             not
             ?
             when
             we
             have
             reasons
             
               pro
               &
               contra
            
             ,
             and
             are
             not
             fully
             resolved
             ,
             there
             is
             
               peccatum
               inhabitans
            
             ,
             it
             dwells
             in
             us
             ,
             and
             this
             is
             properly
             forbidden
             by
             this
             Commandment
             .
             If
             we
             resolve
             once
             ,
             faciam
             ,
             I
             will
             do
             it
             ,
             then
             it
             is
             factum
             ,
             as
             good
             as
             done
             before
             God
             ,
             and
             may
             be
             referred
             also
             to
             the
             other
             Commandments
             ,
             as
             forbidden
             there
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               The
               thing
               prohibited
               ,
               Concupiscence
               which
               is
               two
               fold
               :
               1.
               
               Arising
               from
               our selves
               ;
               2.
               
               From
               the
               spirit
               of
               God.
               The
               first
               is
               either
               ,
               1.
               from
               nature
               ,
               or
               2.
               from
               corruption
               of
               nature
               .
               Corrupt
               desires
               of
               two
               sorts
               :
               1.
               vain
               and
               foolish
               ;
               2.
               hurtful
               or
               noisome
               .
               The
               danger
               of
               being
               given
               up
               to
               a
               mans
               own
               lusts
               .
            
          
           
             THE
             subject
             or
             matter
             of
             this
             Commandment
             ,
             is
             Concupiscence
             or
             lust
             ,
             which
             
             is
             here
             prohibited
             ,
             which
             that
             we
             may
             the
             better
             understand
             ,
             we
             must
             know
             ,
             that
             it
             is
             not
             every
             concupiscence
             which
             is
             here
             forbidden
             ,
             for
             there
             is
             a
             twofold
             
             lust
             or
             Concupiscence
             .
          
           
             1.
             
             There
             is
             a
             Concupiscence
             of
             our
             own
             ,
             of
             which
             
               S.
               Peter
            
             speaks
             ,
             
               There
               shall
            
             
             
               come
               men
               walking
               after
               their
               own
               lusts
               .
            
             
          
           
           
             2.
             
             There
             is
             a
             lust
             or
             concupiscence
             of
             the
             spirit
             ,
             of
             which
             the
             Apostle
             saith
             ,
             
               that
               it
            
             
             
               lusteth
               against
               the
               flesh
            
             :
             this
             is
             holy
             and
             good
             ;
             for
             when
             our
             mindes
             are
             enlightned
             
             by
             the
             Spirit
             of
             God
             ,
             it
             stirs
             up
             in
             us
             good
             motions
             and
             desires
             ,
             and
             doth
             strengthen
             
             us
             to
             bring
             the
             same
             to
             effect
             ,
             and
             withal
             it
             arms
             us
             (
             as
             
               S.
               Peter
            
             speaks
             )
             against
             the
             opposition
             we
             meet
             with
             .
          
           
             By
             this
             Concupiscence
             ,
             evil
             motions
             ,
             when
             they
             arise
             in
             the
             heart
             ,
             are
             checked
             ,
             as
             
             we
             see
             in
             the
             Psalmist
             ;
             
               Why
               art
               thou
               cast
               down
               O
               my
               soul
               ,
               and
               why
               art
               thou
               disquieted
               within
               me
               ?
               trust
               in
               the
               Lord
               ,
               &c.
               
            
             This
             Concupiscence
             is
             not
             condemned
             here
             ,
             but
             as
             
             it
             is
             in
             it self
             acceptable
             ,
             so
             
               by
               helping
               our
               infirmities
            
             ,
             it
             makes
             our
             prayers
             acceptable
             with
             God
             ,
             and
             so
             procuring
             audience
             ,
             whereby
             we
             obtain
             our
             desires
             of
             God
             ,
             it
             increases
             in
             us
             love
             to
             God
             ,
             and
             charity
             to
             men
             .
             This
             is
             not
             therefore
             restrained
             by
             this
             Commandment
             ,
             but
             the
             other
             ,
             which
             is
             
               propria
               〈◊〉
            
             ,
             our
             own
             Concupiscence
             .
          
           
             Now
             this
             Concupiscence
             of
             our
             own
             is
             of
             two
             sorts
             .
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             The
             first
             is
             
             natural
             ,
             the
             second
             is
             from
             the
             corruption
             of
             nature
             ,
             which
             
               S.
               Peter
            
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Concupiscence
               of
               corruption
            
             ,
             or
             
               Corrupt
               Concupiscence
            
             .
             The
             first
             is
             in
             all
             men
             by
             nature
             ,
             as
             to
             desire
             meat
             when
             one
             is
             hungry
             ,
             or
             drink
             when
             he
             is
             thirsty
             :
             and
             this
             is
             not
             forbidden
             ,
             for
             it
             was
             in
             Christ
             himself
             ,
             who
             was
             free
             from
             all
             sin
             ;
             he
             was
             sometimes
             hungry
             ,
             and
             desired
             meat
             ;
             and
             sometimes
             weary
             and
             desired
             rest
             ,
             &c.
             
             But
             it
             is
             the
             
             other
             ,
             the
             corrupt
             lusts
             or
             desires
             which
             are
             forbidden
             in
             this
             place
             .
             This
             Faculty
             of
             
             desiring
             or
             lusting
             was
             at
             first
             given
             to
             the
             soul
             ,
             to
             make
             it
             move
             towards
             those
             objects
             
             which
             the
             minde
             propounds
             ,
             aslevity
             or
             lightnesse
             is
             in
             some
             things
             ,
             to
             make
             
             them
             move
             upwards
             ,
             whereupon
             the
             Heathen
             called
             the
             minde
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             eye
             of
             the
             soul
             ;
             and
             the
             desire
             or
             appetite
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             conatum
             ,
             the
             motion
             or
             endeavour
             of
             the
             soul
             after
             that
             which
             the
             eye
             discerns
             :
             but
             this
             desire
             or
             〈◊〉
             being
             corrupt
             ,
             choaks
             the
             light
             of
             the
             minde
             ,
             that
             it
             cannot
             direct
             to
             what
             is
             good
             ;
             for
             the
             faculties
             of
             the
             soul
             ,
             being
             conjoyned
             ,
             do
             corrupt
             and
             infect
             one
             another
             ,
             as
             Ivy
             that
             cleaves
             to
             the
             oak
             ,
             and
             draws
             away
             the
             sap
             ,
             and
             makes
             it
             to
             wither
             ;
             and
             so
             the
             minde
             being
             blinded
             ,
             the
             will
             cannot
             move
             towards
             that
             which
             is
             good
             ,
             and
             thus
             our
             desires
             become
             corrupt
             .
          
           
             Out
             of
             this
             corrupt
             concupiscence
             spring
             up
             desires
             of
             two
             sorts
             ,
             as
             they
             are
             distinguished
             
             by
             
               S.
               Paul
            
             ,
             some
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             vain
             and
             foolish
             ,
             others
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             noisome
             
             and
             hurtful
             .
          
           
             The
             first
             we
             may
             see
             in
             such
             men
             as
             the
             Apostle
             calls
             
               earthly
               minded
            
             ,
             who
             desire
             
             worldly
             things
             ,
             not
             for
             natural
             ends
             onely
             ,
             but
             do
             
               transilire
               fines
               〈◊〉
            
             ,
             passe
             and
             〈◊〉
             
             over
             the
             bounds
             of
             nature
             ,
             desiring
             more
             then
             is
             necessary
             ,
             for
             they
             still
             desire
             〈◊〉
             and
             more
             ,
             and
             as
             the
             Psalmist
             speaks
             ,
             
               when
               their
               riches
               increase
               ,
               do
               set
               their
               hearts
               〈◊〉
               them
               ,
            
             which
             as
             the
             precedent
             words
             imply
             ,
             is
             folly
             and
             vanity
             ,
             (
             
               O
               give
               not
               your selves
               unto
               vanity
            
             )
             such
             men
             do
             think
             ,
             speak
             and
             delight
             to
             discourse
             of
             nothing
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             earthly
             things
             ,
             and
             thus
             at
             length
             they
             corrupt
             themselves
             ;
             so
             that
             as
             the
             Prophet
             speaks
             ,
             
               their
               silver
               is
               become
               drosse
               ,
               and
               their
               wine
               mixt
               with
               water
               ,
            
             when
             they
             
             mingle
             their
             souls
             with
             earthly
             things
             ,
             which
             are
             of
             an
             inferiour
             and
             baser
             condition
             then
             the
             soul.
             
             
          
           
             The
             other
             desires
             which
             he
             calls
             hurtful
             ,
             are
             those
             properly
             ,
             between
             whom
             and
             
             the
             Spirit
             of
             God
             there
             is
             that
             opposition
             which
             the
             Apostle
             mentions
             .
          
           
             And
             these
             do
             first
             hinder
             us
             from
             good
             things
             ,
             which
             the
             Spirit
             suggests
             ,
             because
             there
             is
             
               〈◊〉
               cordis
            
             ,
             a
             foreskin
             grown
             over
             the
             heart
             ,
             which
             shuts
             up
             and
             closes
             the
             heart
             ,
             when
             any
             good
             motion
             is
             offered
             ,
             and
             leaves
             it
             open
             when
             any
             evil
             would
             enter
             ;
             and
             also
             
               〈◊〉
               aurium
            
             ,
             a
             foreskin
             drawn
             over
             the
             ears
             (
             
               O
               ye
               of
               uncircumcised
               
               hearts
               and
               ears
            
             )
             whereby
             the
             like
             effects
             are
             wrought
             ,
             for
             it
             shuts
             the
             ears
             against
             any
             thing
             that
             is
             good
             ,
             and
             draws
             the
             covering
             aside
             for
             corrupt
             ,
             or
             unsavory
             communication
             to
             enter
             in
             ;
             for
             which
             cause
             God
             is
             said
             in
             
               Job
               ,
               Revelare
               aurem
               ,
               to
            
             
             
               uncover
               the
               ear
            
             ,
             when
             he
             reforms
             men
             effectually
             .
          
           
             And
             2.
             as
             they
             hinder
             us
             from
             receiving
             good
             ,
             so
             they
             corrupt
             that
             good
             which
             is
             already
             in
             us
             ,
             like
             
               the
               dead
               fly
               in
               the
               box
               of
               ointment
               .
            
             
          
           
             And
             3.
             they
             provoke
             to
             evil
             ,
             or
             which
             is
             all
             one
             ,
             
               ad
               ea
               ad
               〈◊〉
               consequitur
               malum
               ,
               to
               such
               things
               as
               are
               not
               in
               themselves
               evil
               ,
               but
               will
               〈◊〉
               us
               in
               evil
               ,
               if
               we
               follow
               after
               them
            
             ;
             (
             for
             
               malum
               ,
               sive
               in
               Antecedente
               ,
               sive
               in
               consequente
               ,
               malum
               est
               ,
               evill
               ,
               whether
               in
               the
               Antecedents
               ,
               or
               in
               the
               consequents
               of
               it
               ,
               is
               〈◊〉
               ,
               and
               to
               
               be
               avoided
               ,
            
             )
             therefore
             the
             Apostle
             would
             
               not
               have
               us
               to
               be
               brought
               under
               the
               power
               of
            
             
             
               any
               thing
            
             ,
             because
             the
             Devil
             doth
             sometimes
             kindle
             such
             an
             earnest
             〈◊〉
             and
             appetite
             in
             a
             man
             after
             some
             lawful
             indifferent
             thing
             ,
             that
             he
             will
             not
             forgoe
             it
             for
             any
             cause
             ,
             and
             then
             the
             Devil
             will
             quickly
             finde
             a
             condition
             to
             annex
             to
             it
             ,
             whereby
             he
             will
             draw
             a
             man
             to
             something
             simply
             unlawful
             ,
             as
             he
             thought
             to
             have
             done
             with
             Christ
             ;
             when
             having
             shewed
             him
             the
             Kingdoms
             of
             the
             World
             ,
             and
             the
             glory
             of
             them
             ,
             wherewith
             he
             thought
             he
             had
             wrought
             upon
             his
             affections
             ,
             he
             presently
             seeks
             to
             〈◊〉
             him
             to
             idolatry
             ,
             
               〈◊〉
               tibi
               dabo
               ,
               &c.
               
               All
               these
               will
               I
               give
               thee
               ,
               if
               thou
               wilt
            
             
             
               fall
               down
               and
               worship
               me
            
             .
          
           
             Thus
             the
             desires
             of
             our
             concupiscence
             
               in
               malo
            
             ,
             in
             evil
             ,
             are
             either
             as
             S.
             Augustine
             saith
             ,
             
               per
               injustitiam
            
             ,
             or
             adjustitiam
             ,
             either
             to
             get
             things
             lawful
             by
             evil
             means
             ,
             or
             if
             by
             lawful
             means
             ,
             yet
             for
             an
             evil
             end
             ;
             and
             both
             these
             wayes
             of
             getting
             are
             justly
             condemned
             ,
             even
             in
             the
             very
             desire
             of
             the
             heart
             .
          
           
             This
             〈◊〉
             ,
             and
             these
             desires
             proceeding
             from
             it
             ,
             are
             expressed
             in
             Scripture
             
             by
             other
             words
             .
             Sometimes
             it
             is
             called
             
               the
               old
               man
            
             ;
             sometimes
             
               sin
               dwelling
               in
            
             
             us
             :
             sometimes
             ,
             
               the
               law
               of
               sin
            
             ,
             and
             the
             
               law
               of
               the
               members
            
             :
             sometimes
             ,
             
               the
               sting
               of
            
             
             
             death
             :
             sometimes
             ,
             
               the
               prick
               in
               the
               flesh
            
             :
             sometimes
             ,
             
               the
               cleaving
               sin
               which
               hangs
               so
            
             
             
               fast
               on
            
             :
             sometimes
             ,
             
               the
               skirmishing
               sin
               which
               wars
               against
               the
               soul
               :
            
             sometimes
             ,
             virus
             
             
               serpentis
               ,
               the
               poyson
               of
               the
               Serpent
               ,
            
             which
             the
             Devil
             instild
             into
             our
             nature
             at
             the
             
             first
             .
             The
             Schoolmen
             call
             it
             
               fomitem
               infixum
            
             ,
             or
             
               fomitem
               peccati
            
             ,
             that
             inbred
             fewel
             
             of
             sin
             .
             Others
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             disorder
             ,
             or
             irregularity
             of
             the
             faculties
             of
             the
             soul
             :
             for
             whereas
             man
             had
             advanced
             his
             concupiscence
             above
             his
             reason
             ,
             against
             the
             order
             and
             will
             of
             God
             ,
             and
             so
             made
             it
             chief
             ;
             and
             for
             fulfilling
             his
             desire
             hazarded
             the
             favour
             of
             God.
             Therefore
             as
             a
             just
             punishment
             ,
             God
             hath
             so
             ordered
             in
             his
             wrath
             ,
             that
             it
             
             should
             be
             stronger
             then
             reason
             ;
             so
             that
             it
             cannot
             be
             brought
             under
             that
             superiour
             faculty
             though
             a
             man
             would
             .
             So
             that
             as
             God
             said
             by
             the
             Prophet
             (
             and
             it
             is
             a
             fearful
             judgement
             )
             
               because
               Ephraim
               had
               made
               altars
               to
               sin
               ,
               therefore
               they
               should
               be
               to
               him
               to
            
             
             sin
             :
             so
             here
             ,
             because
             man
             would
             have
             his
             concupiscence
             superiour
             ,
             it
             shall
             〈◊〉
             be
             〈◊〉
             do
             what
             he
             can
             .
             Thus
             God
             in
             great
             wrath
             sometimes
             deals
             with
             men
             ,
             as
             he
             did
             with
             the
             Israelites
             ,
             
               They
               did
               eat
               and
               were
               full
               ,
               and
               he
               gave
               them
               their
               own
               desire
               ,
            
             
             
               they
               were
               not
               disappointed
               of
               their
               lust
            
             ;
             and
             in
             another
             place
             ,
             
               He
               gave
               them
               up
               to
               their
               own
               hearts
               lusts
               ,
               and
               to
               follow
               their
               own
               imaginations
               .
            
             Thus
             he
             dealt
             with
             the
             Heathen
             Romans
             ,
             as
             the
             Apostle
             saith
             ,
             after
             great
             disobedience
             ,
             and
             wilful
             sinning
             against
             
             the
             light
             of
             their
             own
             hearts
             ;
             there
             follows
             this
             Illative
             ,
             
               Ideo
               tradidit
               cos
               deus
            
             ,
             
             therefore
             God
             gave
             them
             up
             to
             their
             own
             desires
             ,
             counsels
             ,
             inventions
             ,
             and
             
             imaginations
             .
          
           
             This
             is
             a
             fearful
             thing
             to
             be
             thus
             given
             up
             to
             a
             mans
             own
             lust
             .
             It
             is
             much
             to
             be
             delivered
             over
             to
             satan
             :
             
               Tradatur
               〈◊〉
            
             ,
             was
             a
             high
             censure
             ;
             yet
             
               tradatur
               〈◊〉
            
             had
             a
             return
             ,
             he
             that
             was
             so
             given
             up
             ,
             was
             regained
             .
             But
             when
             a
             man
             is
             delivered
             up
             to
             himself
             ,
             it
             is
             certain
             ,
             that
             by
             ordinary
             means
             ,
             he
             never
             returns
             again
             :
             For
             this
             is
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             
               reprobate
               sence
            
             (
             as
             the
             Apostle
             cals
             it
             )
             when
             God
             gives
             a
             man
             clean
             over
             ,
             and
             withdrawing
             his
             grace
             ,
             leaves
             him
             in
             his
             own
             hands
             to
             final
             destruction
             :
             so
             that
             it
             is
             better
             to
             be
             delivered
             over
             to
             the
             Devil
             ,
             then
             to
             his
             own
             will.
             And
             thus
             we
             see
             how
             well
             we
             are
             to
             think
             of
             our
             own
             will
             ,
             and
             how
             dreadful
             a
             thing
             it
             is
             to
             be
             given
             over
             to
             it
             ,
             and
             not
             to
             have
             Gods
             spirit
             to
             maintain
             a
             perpetual
             conflict
             therewith
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               How
               a
               man
               comes
               to
               be
               given
               up
               to
               his
               own
               desires
               .
               Thoughts
               of
               two
               sorts
               .
               1.
               
               Ascending
               from
               our
               own
               hearts
               .
               2.
               
               Injected
               by
               the
               Devil
               .
               The
               manner
               how
               we
               come
               to
               be
               infected
               :
               Six
               degrees
               in
               sin
               .
               1.
               
               The
               receiving
               of
               the
               seed
               ,
               2.
               
               The
               retaining
               of
               it
               .
               3.
               
               The
               conception
               .
               4.
               
               The
               forming
               of
               the
               parts
               .
               5.
               
               The
               quickning
               .
               6.
               
               The
               travel
               or
               birth
               .
            
          
           
             NOw
             for
             the
             means
             whereby
             a
             man
             comes
             to
             be
             thus
             endangered
             ,
             it
             hath
             been
             partly
             handled
             already
             in
             the
             first
             Commandement
             ,
             which
             in
             our
             duty
             to
             God
             ,
             answers
             to
             this
             ,
             towards
             our
             Neighbour
             ,
             and
             shall
             partly
             be
             now
             touched
             .
          
           
           
             A
             man
             comes
             thus
             to
             be
             given
             up
             to
             his
             own
             desires
             ,
             by
             degrees
             ,
             when
             he
             gives
             
             way
             to
             civil
             imaginations
             against
             his
             Neighbour
             .
             
               Let
               no
               man
               imagine
               or
               think
               evil
               in
               his
               heart
            
             (
             saith
             the
             Prophet
             )
             
               against
               his
               Neighbor
            
             .
             We
             must
             not
             give
             way
             to
             it
             at
             all
             ,
             though
             we
             suffer
             it
             not
             to
             proceed
             to
             suppuration
             .
             There
             is
             in
             every
             of
             us
             an
             evil
             imagination
             against
             our
             Neighbour
             to
             do
             them
             prejudice
             ;
             and
             this
             being
             in
             us
             ,
             then
             there
             comes
             in
             a
             temptation
             ,
             as
             the
             Apostle
             shews
             ,
             partly
             from
             the
             world
             ,
             (
             
               according
               to
            
             
             
               the
               course
               of
               the
               world
            
             )
             partly
             from
             the
             Devil
             ,
             who
             then
             begins
             to
             strike
             and
             to
             work
             and
             fashion
             the
             thought
             of
             the
             heart
             ,
             to
             a
             perfect
             sin
             (
             
               according
               to
               the
               Prince
               of
               the
               power
               of
               this
               air
               .
            
             )
             Thus
             they
             both
             work
             upon
             our
             thoughts
             and
             desires
             ,
             
               to
               fulfil
               the
               desires
               of
               the
               flesh
               ,
            
             as
             it
             is
             in
             the
             next
             verse
             .
          
           
             So
             that
             here
             is
             a
             double
             cause
             to
             draw
             us
             to
             this
             .
             1.
             
             Our
             concupiscence
             alone
             ,
             considered
             
             in
             it self
             ,
             as
             it
             riseth
             by
             it self
             ,
             without
             any
             blowing
             or
             quickning
             of
             it
             from
             without
             .
             2.
             
             As
             it
             is
             imployed
             and
             wrought
             by
             the
             World
             ,
             or
             the
             Devil
             ,
             or
             both
             .
          
           
             1.
             
             By
             it self
             alone
             ,
             Christ
             speaks
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               evil
               thoughts
               that
               proceed
               out
               of
            
             
             
             
               the
               heart
            
             ,
             and
             
               of
               thoughts
               that
               arise
               in
               the
               heart
               .
            
             There
             is
             a
             steam
             or
             vapour
             that
             ariseth
             
             from
             our
             nature
             ;
             for
             evil
             thoughts
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               arise
               up
            
             ,
             or
             ascend
             from
             below
             ,
             good
             thoughts
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             descend
             or
             come
             from
             above
             ;
             the
             one
             comes
             from
             our selves
             ,
             the
             
             other
             from
             God
             and
             his
             Spirit
             ,
             for
             
               omne
               bonum
               desuper
            
             .
             Now
             the
             Devil
             knowing
             this
             ,
             takes
             occasion
             by
             those
             desires
             which
             he
             perceives
             by
             some
             outward
             signe
             to
             arise
             within
             us
             ,
             to
             assault
             us
             ,
             by
             propounding
             worldly
             objects
             and
             〈◊〉
             ,
             and
             so
             makes
             use
             of
             the
             world
             to
             tempt
             us
             .
             Thus
             he
             dealt
             with
             Christ
             ,
             he
             forbare
             him
             till
             he
             was
             hungry
             ,
             and
             had
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               his
               natural
               desire
               of
               bread
            
             ;
             and
             then
             he
             comes
             
             to
             him
             ,
             and
             offers
             him
             
               stones
               to
               be
               turned
               into
               bread
            
             ;
             thinking
             by
             that
             means
             (
             when
             
             Christ
             had
             a
             natural
             appetite
             )
             to
             have
             been
             entertained
             ,
             as
             Jehoram
             was
             for
             Jehosaphats
             sake
             .
          
           
             2.
             
             As
             there
             are
             
               cogitationes
               ascendentes
            
             ,
             thoughts
             ascending
             into
             the
             heart
             ,
             so
             there
             
             are
             another
             sort
             ,
             
               cogitationes
               immissae
            
             ,
             thoughts
             cast
             in
             by
             the
             Devil
             .
             Thus
             the
             Devil
             
             entred
             into
             Judas
             ,
             when
             he
             put
             those
             evil
             thoughts
             into
             his
             heart
             of
             betraying
             his
             
             Master
             .
             So
             he
             filled
             the
             heart
             of
             Ananias
             and
             Saphira
             ,
             to
             〈◊〉
             to
             the
             Holy
             Ghost
             ,
             and
             to
             commit
             sacriledge
             .
             And
             as
             he
             sometimes
             doth
             this
             immediately
             by
             himself
             ,
             so
             he
             sometimes
             makes
             use
             of
             the
             world
             ,
             and
             os
             outward
             objects
             ,
             to
             cast
             evil
             thoughts
             into
             us
             .
             Thus
             the
             World
             and
             the
             Devil
             infect
             us
             from
             without
             ,
             when
             we
             infect
             our selves
             fast
             enough
             from
             within
             :
             For
             as
             Nazianzen
             speaks
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             sparkle
             is
             within
             us
             ,
             the
             flame
             is
             from
             the
             evil
             spirit
             ,
             which
             blows
             it
             up
             :
             so
             that
             though
             there
             were
             no
             Devil
             to
             tempt
             us
             ,
             and
             though
             we
             were
             in
             the
             Wildernesse
             where
             no
             worldly
             objects
             could
             allure
             us
             ,
             yet
             we
             carry
             enough
             in
             our
             bosomes
             to
             corrupt
             our selves
             .
             Neither
             can
             we
             be
             safe
             though
             we
             leave
             all
             the
             world
             behinde
             us
             ,
             so
             long
             as
             we
             〈◊〉
             our
             own
             hearts
             with
             us
             ,
             saith
             
               S.
               Basil.
            
             
          
           
             Of
             these
             .
             The
             ascending
             thoughts
             within
             us
             ,
             are
             〈◊〉
             ,
             the
             other
             
               cogitationes
               immissae
            
             ,
             that
             are
             sent
             or
             injected
             into
             us
             ,
             unlesse
             they
             infect
             us
             ,
             or
             we
             give
             way
             to
             them
             ,
             are
             our
             crosses
             ,
             not
             our
             sins
             :
             Nay
             ,
             
               Daemon
               tentando
               coronas
               nobis
               fabricat
            
             ,
             by
             resisting
             these
             motions
             and
             temptations
             of
             Satan
             ,
             we
             win
             the
             crown
             ,
             and
             every
             temptation
             we
             resist
             ,
             is
             a
             new
             flower
             to
             our
             Garland
             .
          
           
             The
             manner
             how
             these
             thoughts
             come
             to
             infect
             us
             is
             thus
             .
             There
             are
             six
             degrees
             
             before
             we
             come
             to
             that
             full
             consent
             and
             purpose
             of
             heart
             which
             is
             prohibited
             by
             the
             other
             Commandements
             .
          
           
             In
             Genesis
             ,
             when
             Eve
             was
             tempted
             ,
             we
             see
             how
             the
             infection
             began
             .
             There
             is
             the
             
             fruit
             held
             out
             ,
             the
             object
             to
             allure
             ,
             and
             withal
             the
             three
             provocations
             by
             which
             all
             sins
             are
             ushered
             in
             to
             the
             soul
             are
             there
             set
             down
             .
          
           
             
               1.
               
               It
               was
               good
               to
               eat
               ,
               here
               was
               
                 apparentia
                 bonis
                 utilis
              
               ,
               the
               allurement
               of
               profit
               .
            
             
               2.
               
               It
               was
               pleasant
               and
               delightful
               to
               the
               eye
               ;
               here
               is
               
                 apparentia
                 boni
                 jucundi
              
               ,
               the
               bait
               of
               pleasure
               .
            
             
               3.
               
               It
               is
               said
               it
               was
               to
               be
               desired
               in
               regard
               of
               knowledge
               .
               Here
               was
               
                 apparentia
                 〈◊〉
              
               
               
                 &
                 per
                 se
                 expetendi
              
               ,
               there
               are
               these
               three
               mentioned
               by
               
                 S.
                 John
                 ,
                 The
                 lust
                 of
                 the
                 flesh
                 ,
                 the
                 lust
                 of
                 the
                 eyes
                 ,
                 and
                 the
                 pride
                 of
                 life
                 .
              
            
             
               4.
               
               And
               in
               the
               next
               verse
               before
               the
               Devil
               addes
               a
               fourth
               ,
               (
               which
               may
               be
               reduced
               to
               the
               third
               )
               
                 Eritis
                 sicut
                 dii
                 ,
                 Ye
                 shall
                 be
                 like
                 gods
                 .
              
               The
               very
               lure
               of
               Pride
               ,
               Excellency
               ,
               
               and
               a
               condition
               to
               be
               desired
               by
               man
               being
               chief
               of
               the
               〈◊〉
               .
               These
               being
               held
               out
               ,
               every
               one
               was
               paused
               upon
               by
               Eve
               (
               saith
               the
               Scripture
               )
               she
               had
               respective
               regard
               to
               them
               all
               ,
               
                 For
                 the
                 woman
                 seeing
                 that
                 the
                 〈◊〉
                 was
                 good
                 for
                 meat
                 ,
                 and
                 pleasant
                 to
                 the
                 eyes
                 ,
                 and
                 a
                 tree
                 to
                 be
                 desired
                 to
                 get
                 knowledge
                 ,
                 she
                 took
                 of
                 the
                 fruit
                 thereof
                 ,
                 and
                 did
                 eat
                 .
              
               Out
               of
               which
               we
               may
               observe
               these
               seve
               al
               steps
               and
               degrees
               ,
               whereby
               sin
               enters
               into
               the
               soul.
               
            
          
           
             1.
             
             The
             first
             by
             s.
             Paul
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               turning
               back
               after
               Satan
            
             ,
             or
             a
             turning
             
             of
             the
             soul
             back
             ,
             to
             look
             on
             the
             object
             .
             The
             first
             entertaining
             of
             it
             ,
             
               aversio
               a
               Deo
            
             ,
             a
             turning
             of
             the
             soul
             from
             God
             ,
             which
             when
             one
             doth
             ,
             he
             begins
             to
             prostitute
             his
             soul
             
             to
             the
             Devil
             .
          
           
             2.
             
             The
             second
             they
             call
             
               allube
               scentium
            
             ,
             when
             it
             liketh
             them
             well
             ,
             so
             that
             sain
             they
             
             would
             have
             it
             .
             This
             〈◊〉
             be
             sudden
             ,
             〈◊〉
             〈◊〉
             it
             propassionem
             ,
             answering
             to
             the
             
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             signifies
             ,
             a
             light
             motion
             or
             passion
             upon
             the
             first
             sight
             ;
             whereas
             
             that
             which
             more
             〈◊〉
             impressed
             in
             us
             ,
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             passion
             ,
             more
             〈◊〉
             
             or
             violent
             .
             Job
             compareth
             him
             that
             hath
             gone
             thus
             far
             ,
             
               to
               one
               that
               hath
               a
               sweet
               poyson
            
             
             
               in
               his
               mouth
            
             ,
             who
             because
             of
             the
             〈◊〉
             that
             he
             feels
             ,
             is
             loth
             to
             spit
             it
             out
             ,
             and
             would
             swallow
             it
             ;
             but
             yet
             considering
             that
             it
             is
             poyson
             he
             spits
             it
             out
             :
             or
             if
             he
             do
             not
             let
             it
             go
             ,
             nor
             yet
             dare
             swallow
             it
             ,
             but
             keeps
             it
             under
             his
             tongue
             ,
             then
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             it
             becomes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             this
             is
             
               retentio
               seminis
            
             ,
             the
             keeping
             and
             retaining
             of
             the
             〈◊〉
             ,
             as
             the
             first
             was
             
               receptio
               seminis
            
             ,
             the
             receiving
             of
             it
             :
             And
             as
             in
             that
             there
             was
             
               aversio
               a
               Deo
            
             ,
             a
             turning
             from
             God
             ;
             so
             in
             this
             there
             is
             
               conversio
               ad
               creaturam
            
             ,
             a
             turning
             to
             the
             creature
             .
          
           
             3.
             
             The
             third
             is
             
               consensus
               in
               delectationem
            
             ,
             a
             consent
             to
             take
             delight
             in
             it
             .
             For
             (
             as
             
             before
             )
             there
             a
             double
             consent
             .
             1
             
               Consensus
               in
               〈◊〉
            
             ,
             a
             consent
             to
             execute
             or
             act
             the
             sin
             ;
             and
             this
             may
             be
             forbidden
             in
             the
             other
             Commandements
             ,
             and
             is
             that
             which
             we
             called
             (
             when
             we
             expounded
             them
             )
             the
             Suppuration
             ,
             or
             inward
             festering
             of
             our
             hereditary
             wound
             .
             And
             2.
             
             
               Consensus
               in
               delectationem
            
             ,
             a
             consent
             in
             minde
             onely
             to
             take
             pleasure
             in
             it
             ,
             by
             often
             rowling
             of
             it
             in
             the
             heart
             ,
             wherein
             we
             so
             far
             consent
             to
             it
             ,
             as
             to
             delight
             in
             the
             thought
             of
             it
             ,
             though
             as
             yet
             we
             have
             no
             full
             purpose
             to
             act
             it
             ,
             
             but
             onely
             gaze
             and
             stare
             upon
             it
             ,
             and
             this
             they
             call
             
               conceptionem
               〈◊〉
            
             ,
             the
             conceiving
             of
             sin
             .
          
           
             4.
             
             The
             〈◊〉
             is
             called
             
               Morosa
               delectatio
            
             ,
             a
             delaying
             or
             lingring
             in
             the
             thought
             of
             
             it
             ;
             so
             that
             when
             a
             man
             hath
             once
             consented
             so
             far
             as
             to
             take
             pleasure
             in
             it
             ,
             he
             will
             abide
             by
             it
             ,
             and
             dwell
             in
             it
             ;
             and
             this
             they
             call
             
               articulationem
               ftaeus
            
             ,
             the
             framing
             of
             all
             the
             parts
             in
             the
             womb
             of
             the
             soul
             ,
             whereby
             it
             becomes
             perfect
             ,
             when
             every
             corner
             is
             sought
             into
             ,
             and
             every
             circumstance
             weighed
             and
             considered
             how
             the
             sin
             may
             be
             
             acted
             .
             
               Dum
               populus
               morabatur
               in
               Sittim
               ,
               〈◊〉
               est
               populus
               ,
            
             when
             the
             people
             〈◊〉
             at
             Shittim
             ,
             the
             people
             〈◊〉
             commit
             〈◊〉
             with
             the
             daughters
             of
             Moab
             .
          
           
             5.
             
             There
             is
             
               aberratio
               cordis
            
             ,
             the
             wandring
             of
             the
             soul
             after
             it
             ,
             that
             is
             ,
             when
             the
             
             thought
             is
             gone
             ,
             and
             once
             past
             over
             ,
             yet
             we
             resume
             it
             and
             call
             it
             back
             again
             ,
             and
             make
             
             a
             covenant
             contrary
             to
             that
             of
             
               Jobs
               ,
               That
               we
               will
               not
               suffer
               our
               eyes
               to
               look
               from
               it
               ,
            
             but
             
             will
             still
             behold
             it
             ;
             and
             not
             onely
             so
             ,
             but
             we
             also
             imploy
             those
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               aditus
               phantasmatum
            
             ,
             those
             gates
             and
             passages
             to
             the
             phansie
             ,
             the
             senses
             ,
             to
             raise
             up
             this
             delight
             in
             us
             
             again
             ,
             that
             we
             may
             continue
             in
             it
             .
             We
             reade
             in
             Genesis
             of
             
               figmentun
               cogitationum
            
             ,
             when
             there
             is
             no
             real
             object
             ,
             and
             yet
             a
             man
             will
             notwithstanding
             frame
             or
             imagine
             a
             false
             object
             to
             convince
             the
             pleasure
             of
             a
             thought
             .
             So
             here
             is
             a
             framing
             of
             imaginations
             to
             please
             the
             soul
             in
             such
             a
             sinful
             thought
             ;
             when
             besides
             occasions
             offered
             ,
             a
             man
             procures
             to
             himself
             occasions
             outwardly
             ,
             or
             inwardly
             devises
             fancies
             to
             delight
             himself
             ;
             this
             is
             
               peregrinatio
               in
               peccato
            
             ,
             and
             is
             commonly
             called
             ,
             the
             quickning
             of
             sin
             when
             it
             begins
             to
             stir
             in
             the
             womb
             .
          
           
             6.
             
             The
             last
             they
             call
             Nixum
             ,
             the
             travel
             or
             birth
             :
             The
             Greek
             Fathers
             call
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             conatum
             ,
             a
             laying
             hold
             on
             the
             occasion
             offered
             to
             act
             the
             sin
             formerly
             resolved
             upon
             .
             It
             proceedeth
             upon
             a
             syllogisme
             thus
             ,
             
               Si
               tanta
               voluptas
               in
               cogitando
               ,
               vel
               animo
               revolvendo
               ,
               quid
               si
               potiar
               ?
            
             if
             there
             be
             so
             much
             pleasure
             in
             thinking
             of
             it
             ,
             or
             revolving
             of
             it
             in
             my
             minde
             ,
             what
             will
             there
             be
             if
             it
             be
             actually
             performed
             ?
             After
             〈◊〉
             comes
             
               consensus
               rationis
            
             ,
             the
             full
             consent
             of
             the
             minde
             ,
             and
             then
             we
             are
             out
             of
             this
             Commandement
             ,
             for
             there
             wants
             nothing
             but
             means
             and
             opportunity
             to
             act
             it
             .
             The
             conclusion
             is
             setdown
             in
             the
             heart
             ,
             Faciam
             ,
             I
             will
             do
             it
             ;
             and
             then
             ,
             when
             occasion
             is
             〈◊〉
             ,
             it
             
             is
             done
             ,
             and
             so
             sin
             is
             brought
             forth
             and
             perfected
             .
             And
             these
             are
             the
             six
             degrees
             of
             sin
             ,
             although
             
               iniquitas
               mentitur
               sibi
            
             ,
             sin
             flattereth
             and
             lyeth
             to
             it self
             ,
             perswading
             men
             ,
             they
             are
             not
             guilty
             ,
             till
             they
             come
             to
             the
             last
             degree
             ,
             the
             very
             act
             ,
             when
             as
             there
             is
             sin
             in
             all
             the
             rest
             .
          
        
         
           
             CHAP.
             IV.
             
          
           
             
               The
               wayes
               whereby
               a
               man
               is
               tempted
               of
               his
               own
               lust
               .
               1.
               
               There
               is
               a
               bait
               .
               2.
               
               A
               hook
               .
               The
               same
               wayes
               used
               by
               the
               Devil
               and
               the
               World.
               The
               affirmative
               part
               of
               this
               precept
               .
               Renewing
               the
               heart
               and
               minde
               .
               The
               necessity
               of
               this
               Renovation
               .
               The
               meanes
               of
               Renovation
               .
            
          
           
             NOw
             there
             are
             two
             wayes
             mentioned
             by
             s.
             Iames
             ,
             whereby
             a
             man
             is
             tempted
             by
             his
             lust
             ;
             he
             is
             either
             drawn
             by
             a
             kinde
             of
             violence
             ,
             or
             enticed
             by
             some
             allurement
             .
             
             
               Every
               man
               is
               tempted
               ,
               when
               he
               is
               drawn
               away
               of
               his
               own
               lust
               ,
               and
               entised
               .
            
             There
             is
             esca
             and
             uncus
             ,
             a
             pretty
             inticing
             bait
             to
             allure
             ,
             and
             a
             violent
             pushing
             and
             haling
             
             of
             the
             soul
             to
             enforce
             .
             For
             a
             man
             is
             drawn
             ,
             either
             
               voluptate
               sensus
            
             ,
             by
             the
             pleasure
             of
             the
             sense
             ,
             or
             else
             
               importunitate
               mentis
            
             ,
             by
             the
             importunity
             of
             the
             minde
             :
             Either
             sin
             gets
             within
             us
             ,
             and
             tols
             us
             on
             till
             we
             be
             catched
             ,
             or
             else
             it
             assaults
             us
             in
             a
             boystrous
             manner
             ,
             that
             we
             yield
             ,
             and
             think
             we
             can
             do
             no
             other
             .
             Against
             both
             these
             we
             must
             watch
             ,
             lest
             we
             be
             like
             those
             in
             
               Hosea
               ,
               They
               have
               made
               ready
               their
               heart
               as
               an
               oven
               ,
            
             
             
               the
               Baker
               sleepeth
               all
               the
               night
               ,
               in
               the
               morning
               it
               burneth
               like
               a
               flaming
               fire
               .
               They
               are
               all
               hot
               as
               an
               oven
               ,
               —
               and
               there
               is
               none
               that
               calleth
               upon
               me
               .
            
          
           
             In
             the
             same
             order
             do
             the
             other
             two
             ,
             the
             World
             and
             the
             Devil
             tempt
             us
             .
             There
             is
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             there
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             alluring
             and
             the
             drawing
             in
             them
             both
             .
          
           
             The
             Devil
             is
             called
             in
             Scripture
             ,
             
               the
               old
               Serpent
            
             ,
             and
             the
             Apostle
             speaks
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               a
               method
               of
               craftinesse
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             deceit
             ,
             (
             cogging
             at
             dice
             )
             whereby
             men
             are
             deceived
             .
             The
             Serpent
             we
             know
             is
             subtile
             by
             nature
             ,
             but
             he
             is
             an
             old
             serpent
             ,
             who
             if
             he
             had
             any
             natural
             defect
             ,
             might
             by
             custome
             and
             long
             experience
             have
             supplyed
             it
             .
             Again
             ,
             the
             Apostle
             speaks
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               fetches
               and
               wiles
               of
               the
               Devil
               .
            
             The
             
             Apostles
             were
             not
             ignorant
             of
             them
             ,
             but
             another
             may
             fear
             ,
             lest
             it
             be
             the
             Devils
             method
             ,
             and
             craft
             ,
             by
             which
             he
             is
             allured
             ,
             and
             that
             he
             is
             not
             wise
             enough
             of
             himself
             to
             descry
             it
             .
          
           
             2.
             
             He
             is
             called
             a
             
               roaring
               Lion.
            
             And
             under
             these
             two
             names
             (
             
               a
               Serpent
               and
               a
               Lion
            
             )
             all
             that
             is
             spoken
             of
             him
             in
             Scripture
             may
             be
             included
             .
             As
             he
             is
             a
             Serpent
             for
             his
             subtilty
             ,
             so
             for
             his
             strength
             ,
             violence
             ,
             and
             cruelty
             ,
             he
             is
             called
             a
             Lion
             ,
             and
             a
             roaring
             Lion
             :
             
             When
             he
             had
             leave
             given
             him
             ,
             we
             see
             he
             made
             the
             swine
             
               run
               headlong
               with
               violence
            
             
             
               into
               the
               Sea.
            
             And
             the
             Apostle
             tels
             us
             ,
             that
             he
             torments
             
               extra
               pugnis
               ,
               intra
               terroribus
            
             ,
             
             with
             
               fightings
               without
               ,
               and
               terrours
               within
               :
            
             and
             whereas
             the
             Apostle
             had
             a
             good
             purpose
             of
             coming
             to
             the
             〈◊〉
             ,
             to
             have
             confirmed
             their
             faith
             ,
             
               Sathan
               〈◊〉
               him
            
             .
             The
             Apostles
             had
             extraordinary
             knowledge
             to
             discern
             his
             fetches
             ,
             and
             power
             to
             oppose
             his
             violence
             ,
             which
             we
             have
             not
             ,
             and
             therefore
             we
             must
             stand
             upon
             our
             watch
             the
             more
             diligently
             ,
             and
             put
             on
             our
             spiritual
             armour
             ,
             that
             we
             may
             be
             able
             to
             oppose
             him
             .
             The
             extremity
             in
             violence
             ,
             and
             the
             exceeding
             subtilty
             in
             perswasion
             ,
             will
             bewray
             whether
             the
             temptation
             come
             〈◊〉
             our selves
             within
             ,
             or
             from
             the
             Devil
             without
             .
          
           
             And
             as
             we
             say
             of
             him
             ,
             so
             we
             may
             say
             of
             the
             World
             ,
             it
             tempts
             sometimes
             by
             fair
             means
             ,
             using
             subtilty
             ,
             offering
             pleasures
             ,
             profits
             ,
             preferments
             ,
             &c.
             to
             allure
             us
             .
             And
             if
             we
             will
             not
             be
             allured
             ,
             there
             is
             a
             hook
             to
             draw
             us
             ;
             instead
             of
             profit
             ,
             we
             shall
             have
             damage
             and
             losse
             ;
             instead
             of
             pleasure
             ,
             grief
             ;
             and
             instead
             of
             preferment
             ,
             reproach
             and
             disgrace
             ,
             thereby
             to
             prevail
             against
             us
             ,
             and
             bear
             us
             down
             .
             s.
             Augustine
             saith
             ,
             
               Aut
               amor
               male
               〈◊〉
            
             ,
             or
             
               timor
               male
               humilians
            
             ,
             either
             love
             of
             the
             bait
             will
             inflame
             us
             ,
             or
             fear
             of
             the
             hook
             will
             〈◊〉
             us
             ,
             to
             draw
             us
             to
             evil
             ,
             or
             to
             keep
             us
             from
             good
             .
             Thus
             we
             see
             all
             temptations
             to
             evil
             may
             be
             reduced
             to
             these
             three
             heads
             ;
             they
             come
             either
             from
             
               our
               own
               〈◊〉
            
             ,
             or
             
               from
               Sathan
            
             ,
             or
             
               the
               World
            
             ,
             and
             all
             of
             them
             seek
             either
             to
             allure
             us
             by
             the
             bait
             ,
             or
             draw
             us
             by
             the
             hook
             .
          
           
             We
             see
             the
             Negative
             part
             of
             this
             Commandement
             ,
             in
             the
             words
             expressed
             .
             Now
             because
             according
             to
             our
             〈◊〉
             formerly
             delivered
             ,
             the
             Affirmative
             is
             implyed
             
             in
             the
             Negative
             ,
             we
             shall
             say
             something
             of
             the
             affirmative
             part
             .
          
           
             The
             Affirmativepart
             .
             Or
             the
             thing
             required
             ,
             is
             set
             down
             by
             the
             Apostle
             ,
             when
             
             he
             exhorts
             us
             ,
             
               To
               bee
               renewed
               in
               the
               spirit
               of
               your
               mindes
               ,
            
             and
             
               to
               put
               on
               the
               new
            
             
             
               man
               which
               is
               renewed
               in
               knowledge
               after
               the
               image
               of
               him
               that
               created
               him
               ,
               and
               to
               become
               new
               creatures
               .
            
             We
             must
             labour
             ,
             as
             the
             Apostle
             prayed
             ,
             that
             
               our
               spirit
               ,
               soul
            
             ,
             
             
               and
               body
               may
               be
               sanctified
               ,
               and
               preserved
               blamelesse
               unto
               the
               coming
               of
               Christ.
            
             We
             must
             
             
               〈◊〉
               〈◊〉
               earthly
               members
            
             ,
             our
             carnal
             lusts
             and
             affections
             ,
             and
             
               crucifie
               the
               old
               man
            
             ,
             
             that
             so
             sin
             may
             not
             reign
             in
             our
             mortal
             bodies
             .
             Nor
             onely
             must
             the
             minde
             be
             renewed
             ,
             
             
             but
             the
             will
             too
             ,
             it
             must
             be
             brought
             into
             subjection
             to
             the
             will
             of
             God
             ,
             that
             we
             
             may
             be
             able
             to
             say
             with
             
               David
               ,
               Here
               am
               I
               ,
               let
               God
               do
               with
               me
               ,
               whatsoever
               he
               〈◊〉
            
             ;
             
             and
             with
             Christ
             ,
             
               Not
               my
               will
               ,
               but
               thy
               will
               be
               done
               .
            
             Our
             inward
             man
             is
             corrupt
             in
             all
             
             the
             faculties
             ,
             the
             understanding
             is
             darkned
             ,
             and
             the
             will
             is
             perverted
             .
             For
             as
             in
             old
             
             men
             there
             is
             
               caligo
               oculorum
            
             ,
             〈◊〉
             of
             sight
             ,
             and
             
               infirmitas
               membrorum
            
             ,
             weaknesse
             
             in
             the
             members
             ;
             so
             in
             this
             old
             man
             which
             we
             are
             to
             put
             off
             ,
             there
             is
             
               〈◊〉
               mentis
            
             ,
             and
             
               infirmitas
               spiritus
            
             ,
             blindnesse
             of
             minde
             ,
             and
             weaknesse
             of
             spirit
             ,
             which
             must
             be
             renewed
             .
          
           
             Though
             〈◊〉
             be
             in
             it self
             ,
             
               〈◊〉
               〈◊〉
            
             ,
             a
             transient
             act
             ,
             yet
             after
             the
             act
             there
             is
             something
             remains
             ,
             which
             requires
             a
             necessity
             of
             Renovation
             :
             as
             1.
             〈◊〉
             ,
             the
             guilt
             ,
             which
             makes
             us
             unworthy
             of
             favour
             ,
             and
             worthy
             of
             punishment
             .
             2.
             
             Macula
             ,
             the
             stain
             ,
             which
             renders
             us
             〈◊〉
             and
             deformed
             :
             and
             3.
             
               〈◊〉
               seu
               morbus
            
             ,
             the
             wound
             or
             disease
             ,
             which
             needs
             healing
             and
             binding
             up
             ,
             and
             consists
             in
             a
             pronenesse
             and
             〈◊〉
             to
             the
             like
             acts
             .
          
           
             Now
             though
             the
             guilt
             of
             sin
             past
             be
             taken
             away
             upon
             our
             repentance
             ,
             yet
             the
             stain
             and
             the
             scar
             remain
             〈◊〉
             in
             part
             ,
             and
             need
             daily
             renewing
             .
             And
             because
             a
             new
             guilt
             may
             be
             contracted
             by
             new
             sins
             ,
             therefore
             we
             have
             daily
             need
             of
             pardon
             and
             remission
             .
          
           
             The
             necessity
             of
             this
             inward
             renewing
             appears
             ,
             1.
             
             Because
             of
             the
             corruption
             which
             
             naturally
             lodges
             in
             the
             heart
             ,
             and
             so
             pollutes
             the
             whole
             man
             ,
             here
             is
             that
             gall
             which
             imbitters
             all
             our
             actions
             ,
             that
             leaven
             ,
             which
             sowres
             the
             whole
             lump
             ;
             the
             leprosie
             
             which
             defiles
             body
             and
             soul
             ;
             fo
             that
             from
             the
             understanding
             which
             is
             the
             head
             ,
             to
             the
             affections
             which
             are
             the
             〈◊〉
             ,
             all
             is
             full
             of
             sores
             .
             If
             the
             〈◊〉
             be
             a
             
               world
               of
               wickednesse
            
             ,
             
             what
             is
             the
             heart
             ?
             If
             there
             be
             a
             
               beam
               in
               the
               eye
            
             ,
             what
             is
             there
             in
             the
             heart
             ?
             
               Si
               trabes
               in
               〈◊〉
               ,
               〈◊〉
               in
               〈◊〉
               .
            
          
           
             2.
             
             If
             it
             be
             not
             renewed
             ,
             it
             is
             the
             most
             dangerous
             enemy
             we
             have
             .
             It
             is
             deceitful
             
             
               〈◊〉
               all
            
             ,
             saith
             the
             Prophet
             ;
             it
             can
             deceive
             us
             without
             Sathan
             ,
             but
             he
             can
             do
             nothing
             without
             it
             ;
             he
             must
             plow
             with
             our
             Heifer
             ,
             it
             is
             more
             near
             to
             us
             then
             Sathan
             ,
             a
             part
             of
             our selves
             :
             
               Resist
               the
               Devil
               and
               he
               will
               〈◊〉
               from
               us
            
             ;
             but
             if
             we
             resist
             never
             so
             much
             ,
             
             this
             deceiver
             will
             stick
             〈◊〉
             to
             us
             .
             Sathan
             tempts
             and
             leaves
             us
             for
             a
             season
             ,
             but
             this
             tempter
             never
             leaves
             us
             .
             This
             is
             like
             a
             treacherous
             person
             in
             the
             City
             ,
             which
             opens
             the
             gates
             and
             lets
             in
             the
             enemy
             ,
             who
             otherwise
             by
             〈◊〉
             could
             not
             have
             entred
             .
          
           
             3.
             
             It
             is
             the
             fountain
             of
             all
             our
             actions
             ,
             none
             are
             accepted
             which
             come
             not
             from
             a
             pure
             
             
             heart
             ;
             if
             this
             be
             polluted
             ,
             all
             our
             actions
             are
             abominable
             .
             Whatsoever
             an
             unclean
             
             person
             touched
             under
             the
             Law
             ,
             was
             unclean
             .
             So
             whatsoever
             actions
             ,
             though
             good
             in
             
             themselves
             are
             performed
             ,
             if
             the
             heart
             be
             not
             renewed
             and
             cleansed
             ,
             they
             are
             polluted
             
             by
             it
             .
             
          
           
             That
             we
             may
             be
             renewed
             in
             the
             spirit
             of
             our
             mindes
             ,
             we
             must
             use
             the
             means
             .
             
          
           
             1.
             
             We
             must
             wash
             our
             hearts
             with
             tears
             of
             repentance
             ,
             as
             David
             after
             his
             great
             
             〈◊〉
             :
             and
             
               S.
               〈◊〉
            
             after
             he
             had
             denied
             his
             Master
             .
             This
             potion
             of
             repentance
             will
             purge
             out
             the
             〈◊〉
             humours
             .
             It
             is
             true
             ,
             
               the
               blood
               of
               Christ
               cleanses
               from
               all
               sin
               ,
            
             it
             
             takes
             away
             the
             guilt
             ,
             and
             the
             Spirit
             of
             God
             renews
             the
             heart
             ,
             in
             respect
             of
             the
             stain
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             saith
             the
             Apostle
             )
             
               ye
               are
               sanctified
               in
               the
               name
               of
               the
               Lord
               Jesus
               ,
               and
               by
            
             
             
               the
               Spirit
               of
               our
               God
            
             ;
             but
             neither
             Christ
             nor
             his
             Spirit
             will
             come
             and
             dwell
             in
             an
             impure
             heart
             ;
             if
             the
             heart
             be
             not
             prepared
             by
             repentance
             ,
             we
             cannot
             apply
             the
             blood
             of
             Christ
             to
             take
             away
             the
             guilt
             .
             There
             are
             preparatory
             works
             wrought
             by
             the
             assistance
             of
             the
             Spirit
             ,
             as
             sorrow
             and
             〈◊〉
             〈◊〉
             〈◊〉
             ,
             before
             the
             Spirit
             comes
             to
             dwell
             in
             us
             ,
             and
             Christ
             
               stands
               at
               the
               door
               and
               knocks
               by
               preparatory
               acts
               of
               grace
               ,
            
             before
             he
             will
             
             come
             in
             and
             sup
             with
             us
             .
          
           
             2.
             
             We
             must
             avoid
             all
             occasions
             of
             sin
             ;
             
               If
               our
               right
               eye
               offend
               us
               we
               must
               pluck
               it
            
             
             
               out
               ;
               if
               our
               hand
               offend
               us
               we
               must
               cut
               it
               off
            
             ;
             we
             must
             part
             with
             any
             thing
             though
             never
             so
             dear
             to
             us
             ,
             if
             it
             be
             an
             occasion
             of
             sin
             .
             We
             must
             shun
             and
             avoid
             all
             evil
             company
             .
             
             
             David
             saith
             ,
             that
             
               all
               his
               delight
               was
               in
               the
               saints
               ,
               and
               such
               as
               did
               excel
               in
               vertue
            
             ;
             He
             
             
               was
               a
               companion
               of
               all
               that
               feared
               the
               name
               of
               God
            
             ;
             as
             for
             the
             wicked
             ,
             
               He
               would
               not
            
             
             
               suffer
               them
               to
               come
               into
               his
               sight
               ,
            
             nay
             he
             
               would
               not
               make
               mention
               of
               them
               in
               his
               lips
               .
            
             We
             must
             avoid
             idlenes
             ,
             David
             was
             idle
             when
             he
             was
             tempted
             to
             uncleannesse
             .
             Idlenesse
             is
             
               pulvinar
               Diaboli
            
             ,
             the
             Devils
             bolster
             :
             an
             idle
             person
             is
             a
             standing
             puddle
             ,
             apt
             to
             putrifie
             .
             This
             makes
             
               solum
               subactum
            
             ,
             the
             soyl
             fit
             for
             Sathan
             to
             sowe
             his
             seed
             in
             ;
             therefore
             it
             was
             good
             counsel
             ,
             
               semper
               te
               inveniat
               Diabolus
               occupatum
            
             ,
             let
             Sathan
             alwayes
             finde
             thee
             exercised
             .
          
           
             3.
             
             We
             must
             watch
             over
             our
             outward
             sences
             ,
             which
             are
             the
             windows
             by
             which
             〈◊〉
             objects
             are
             conveyed
             into
             the
             heart
             ,
             and
             sinful
             lusts
             stird
             up
             in
             the
             soul
             :
             look
             
             not
             on
             the
             tree
             ,
             〈◊〉
             thou
             be
             taken
             with
             the
             pleasant
             shew
             of
             the
             fruit
             .
             We
             must
             pray
             
             with
             the
             Psalmist
             ,
             
               That
               God
               would
               turn
               away
               our
               eyes
               from
               beholding
               vanity
               ,
            
             and
             〈◊〉
             
             
             (
             〈◊〉
             Job
             did
             )
             
               with
               our
               eyes
            
             ,
             not
             to
             look
             upon
             ensnaring
             objects
             :
             we
             must
             stop
             
             
               our
               ears
               against
               the
               charms
            
             of
             the
             Devil
             .
             The
             ear
             is
             apt
             to
             receive
             evil
             speeches
             ,
             which
             
             it
             conveyes
             to
             the
             heart
             ,
             and
             therefore
             
               we
               must
               take
               heed
               what
               we
               hear
               .
            
          
           
             4.
             
             
               Principiis
               obsta
            
             ,
             suppresse
             the
             first
             motions
             of
             sin
             as
             soon
             as
             they
             arise
             in
             the
             heart
             ,
             this
             is
             to
             crush
             the
             Cockatrice
             in
             the
             egge
             ,
             this
             is
             easy
             at
             first
             ,
             but
             difficult
             if
             we
             give
             way
             to
             them
             .
             
               Prava
               dum
               parva
            
             ,
             though
             they
             seem
             small
             ,
             yet
             they
             are
             bad
             ,
             and
             make
             way
             for
             worse
             :
             evil
             thoughts
             not
             resisted
             ,
             bring
             delight
             ;
             delight
             breeds
             consent
             ,
             consent
             action
             ,
             action
             custome
             ,
             and
             custome
             necessity
             ;
             we
             must
             therefore
             〈◊〉
             
             infantes
             ,
             dash
             them
             to
             pieces
             while
             they
             be
             young
             ,
             before
             they
             grow
             too
             strong
             .
             We
             
             must
             not
             once
             
               consult
               with
               flesh
               and
               blood
            
             ,
             as
             the
             Apostle
             speaks
             :
             but
             as
             we
             are
             careful
             to
             quench
             fire
             ,
             or
             stop
             a
             breach
             of
             water
             at
             the
             first
             ,
             lest
             if
             they
             break
             out
             ,
             it
             be
             too
             late
             ;
             so
             we
             must
             stop
             sinful
             motions
             at
             the
             first
             ,
             before
             they
             gather
             strength
             ,
             and
             so
             we
             be
             not
             able
             to
             resist
             them
             .
          
           
             
             5.
             
             The
             word
             of
             God
             hath
             a
             specifical
             vertue
             to
             cleanse
             the
             heart
             .
             
               Let
               the
               word
               of
            
             
             Christ
             ,
             saith
             the
             Apostle
             ,
             
               dwell
               in
               you
               plentifully
               ,
               or
               richly
               .
               The
               word
               of
               the
               Lord
               ,
            
             saith
             
             the
             Psalmist
             ,
             
               is
               clean
            
             ;
             and
             therefore
             he
             asks
             the
             question
             ,
             
               wherewith
               shall
               a
               young
               man
               cleanse
               his
               wayes
               ,
            
             and
             answers
             ,
             
               by
               taking
               〈◊〉
               according
               to
               thy
               word
               .
            
          
           
             6.
             
             The
             heart
             must
             be
             weaned
             from
             the
             pleasures
             and
             delights
             of
             the
             world
             ,
             there
             must
             be
             
               〈◊〉
               mentis
            
             ,
             that
             we
             may
             say
             with
             
               David
               ,
               I
               have
               behaved
               my self
               ,
               as
            
             
             
               one
               that
               is
               weaned
               from
               his
               mothers
               breast
               .
            
             This
             must
             be
             by
             meditating
             of
             the
             vanity
             ,
             shortnesse
             ,
             and
             insufficiency
             of
             all
             earthly
             pleasures
             ,
             that
             as
             Abner
             said
             to
             Joab
             ,
             they
             bring
             bitternesse
             at
             the
             last
             .
             
               Extrema
               gaudii
               luctus
               occupat
            
             ,
             these
             sweet
             waters
             end
             in
             the
             salt
             brackish
             sea
             ;
             these
             short
             momentany
             pleasures
             will
             be
             rewarded
             with
             endlesse
             
             torments
             .
             The
             rich
             man
             received
             in
             his
             life
             time
             
               good
               things
               ,
               and
               Lazarus
               evil
               ,
            
             
             
               but
               now
            
             (
             saith
             Abraham
             )
             
               Lazarus
               is
               comforted
               ,
               and
               thou
               art
               tormented
               .
            
          
           
             7.
             
             We
             must
             with
             the
             Apostle
             
               keep
               the
               body
               under
               ,
               and
               bring
               it
               into
               subjection
               .
            
             He
             
             that
             besieges
             an
             enemy
             will
             cut
             off
             provision
             from
             him
             .
             
               Those
               fleshly
               lusts
            
             (
             which
             as
             
               S.
               Peter
            
             saith
             )
             
               do
               war
               〈◊〉
               the
               soul
            
             ,
             will
             not
             be
             vanquished
             ,
             if
             we
             pamper
             the
             body
             ,
             for
             by
             this
             means
             they
             are
             strengthened
             .
             Therefore
             we
             must
             avoid
             all
             excesse
             in
             meat
             or
             drink
             ,
             and
             whatsoever
             may
             be
             a
             provocation
             or
             encitement
             to
             our
             Concupiscence
             :
             
             
               Fulnesse
               of
               bread
               ,
               and
               abundance
               of
               idlenesse
               ,
            
             were
             the
             sins
             of
             Sodom
             :
             and
             
             Solomon
             gives
             counsel
             ,
             
               not
               to
               tarry
               at
               the
               wine
               ,
            
             his
             reason
             is
             ,
             
               thy
               eyes
               will
               behold
               strange
               women
               :
            
             we
             must
             take
             heed
             then
             of
             pampering
             the
             body
             ,
             if
             we
             would
             not
             have
             those
             lusts
             to
             grow
             in
             our
             heart
             .
             And
             if
             we
             have
             any
             way
             neglected
             our
             duty
             herein
             ,
             we
             must
             with
             the
             Apostle
             ,
             
               take
               revenge
               upon
               our selves
            
             for
             our
             〈◊〉
             ,
             by
             some
             penal
             
             exercises
             ,
             as
             fasting
             ,
             watching
             ,
             prayer
             ,
             &c.
             both
             to
             shew
             our
             true
             repentance
             for
             our
             exorbitancy
             ,
             and
             to
             keep
             the
             body
             ,
             the
             better
             in
             subjection
             for
             the
             future
             .
             And
             though
             this
             seem
             to
             be
             
               durus
               sermo
            
             ,
             a
             hard
             thing
             to
             flesh
             and
             blood
             :
             yet
             by
             〈◊〉
             power
             of
             Christ
             and
             his
             spirit
             we
             shall
             be
             able
             to
             perform
             it
             .
          
           
             Thus
             if
             we
             
               keep
               our
               hearts
               with
               all
               diligence
               ,
            
             as
             Solomon
             exhorts
             ,
             and
             labour
             for
             purity
             of
             heart
             ,
             we
             shall
             be
             fitted
             for
             communion
             with
             God
             ,
             (
             who
             is
             a
             God
             of
             pure
             eyes
             )
             by
             faith
             here
             ,
             and
             by
             cleer
             〈◊〉
             hereafter
             ,
             
               Blessed
               are
               the
               pure
               in
               heart
               ,
            
             saith
             
             Christ
             ,
             
               for
               they
               shall
               see
               God.
            
             
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A25404-e3760
           
             Addition
             
          
        
         
           Notes for div A25404-e6110
           
             Anno
             15.
             85
             
          
           
             Exod.
             32.
             16.
             
             &
             31.
             ult
             .
          
           
             Ecc'es
             12.
             13
             
          
           
             Jer.
             36.
             23.
             
          
           
             See
             the
             fourth
             Addition
             Introd
             .
             c.
             14
             p.
             58
             
          
           
             Rom.
             2.
             1
             ,
             2.
             
          
           
             Psal.
             119.
             126.
             
          
           
             Apollod
             .
             de
             Orig
             .
             deor
             .
             l
             3.
             p.
             57.
             
          
           
             Is.
             33.
             22.
             
          
           
             Ja.
             4.
             12.
             2.
             8.
             
          
           
             P.
             28.
             in
             Eu.
             
          
           
             Bas.
             in
             psal
             .
             10
             Ori.
             cont
             .
             Cels.
             l.
             5.
             p.
             259.
             
          
           
             Chryso
             .
             to
             .
             3.
             p.
             93.
             ed-savil
             .
          
           
             Ter.
             l.
             3.
             contr
             .
             Marcion
             .
             c.
             16
             &
             4.
             contr
             .
          
           
             Marc.
             p.
             524.
             
          
           
             Aug.
             To.
             4
             de
             ser.
             doi
             .
             in
             monte
             l.
             1.
             
          
           
             Tert.
             Clemen
             .
             Hill.
             Epiph.
             Basil.
             Chryso
             .
             Ambros.
             Hier.
             Theoph.
             Euthym.
             
          
           
             *
             Luk.
             9.
             8.
             19.
             
          
           
             Acts
             15.
             7.
             21.
             
          
           
             2
             Cor.
             5.
             17.
             
          
           
             2
             Pet.
             2.
             5.
             
          
           
             Rev.
             12.
             9.
             
             &
             20.
             2.
             
          
           
             See
             the
             Hom.
             of
             faith
             &c.
             
          
           
             〈◊〉
             .
             21.
             
             〈◊〉
             .
          
           
             Aug.
             〈◊〉
             〈◊〉
             &
             〈◊〉
             c.
             23
             
          
           
             Gal.
             5.
             6.
             
          
           
             Ja.
             2.
             22.
             
          
           
             Ro.
             1.
             28.
             
          
           
             Ps.
             95.
             10.
             
          
           
             Heb
             9.
             7.
             
          
           
             〈◊〉
             .
             in
             proem
             .
             in
             Sent.
             q.
             3.
             conclus
             .
          
           
             〈◊〉
             .
          
           
             Sent.
             q.
             4.
             p.
             14
             col
             .
             3.
             
          
           
             Durand
             .
             in
             1.
             
          
           
             Sent.
             Dist.
             
          
           
             1.
             q.
             5.
             sol
             .
             10.
             col
             .
             1.
             
          
           
             John
             7.
             17.
             
          
           
             Psal.
             25.
             14.
             
          
           
             Thess.
             2.
             
          
           
             10.
             12.
             
          
           
             In
             this
             Preface
             ,
             Page
             3.
             line
             17.
             read
             asserting
             .
             l.
             33.
             r.
             Laws
             .
             l.
             38.
             r.
             wallows
             .
             p.
             4.
             l.
             11.
             r.
             they
             .
             p.
             5.
             l.
             10.
             r.
             Basilides
             .
             l.
             21.
             for
             four
             r.
             some
             .
             p.
             6.
             l.
             10.
             r.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             8.
             l.
             15.
             r.
             where
             .
             l.
             34.
             d.
             first
             .
             p.
             7.
             l.
             19.
             r.
             truer
             .
             In
             the
             ensuing
             Page
             
               del
               .
               Exposition
               of
               the.
            
             
          
        
         
           Notes for div A25404-e8190
           
             Psalm
             .
             34.
             11.
             
          
           
             Pro.
             4.
             1.
             
          
           
             Cic.
             pro
             M.
             Caelio
             .
          
           
             〈◊〉
             .
          
           
             Lib.
             7.
             cap.
             17.
             
          
           
             de
             divinat
             .
             4
             
          
           
             Offic.
             l
             :
             1.
             
          
           
             Ad
             Herenn
             .
             4
             
          
           
             Exo.
             10.
             9.
             
          
           
             Mat.
             19
             :
             13.
             
          
           
             〈◊〉
             .
             18.
             15.
             
          
           
             Maa
             .
             15.
             9.
             
          
           
             Psalm
             .
             119.
             9.
             
          
           
             Exod.
             12.
             27.
             
          
           
             〈◊〉
             .
             6.
             21.
             
          
           
             7
             
          
           
             Prov.
             20.
             11.
             
          
           
             1
             Sam.
             2.
             25.
             
          
           
             2
             Reg.
             2.
             24.
             
          
           
             Rev.
             20.
             12.
             
          
           
             John
             13.
             
             〈◊〉
             .
          
           
             Luk.
             2.
             46.
             
          
           
             mat
             .
             21.
             15
             ,
             16
             
          
           
             Psalm
             .
             8.
             2.
             
          
           
             John
             21.
             15.
             
          
           
             〈◊〉
             .
             5.
             4.
             
          
           
             Math.
             28.
             〈◊〉
             
          
           
             In
             ep
             .
             〈◊〉
             .
             tract
             .
             3.
             
          
           
             〈◊〉
             .
          
           
             2
             
          
           
             〈◊〉
             .
             34.
             11.
             
          
           
             The
             Etymology
             
          
           
             The
             〈◊〉
             .
             Clemens
             .
          
           
             Matth.
             22.
             
             〈◊〉
             .
          
           
             John.
             〈◊〉
             .
             16.
             
          
           
             〈◊〉
             .
             12.
             13.
             
          
           
             Acts
             20.
             21.
             
          
           
             Hebr.
             6.
             1.
             
          
           
             2.
             
             Tim.
             1.
             13.
             
          
           
             〈◊〉
             .
             6.
             17.
             
          
           
             12.
             6.
             
          
           
             〈◊〉
             .
             22.
             37.
             
          
           
             2.
             
             Pet.
             3.
             
             〈◊〉
             .
          
           
             1.
             
             Cor.
             14.
             20.
             
          
           
             Eph.
             1.
             13.
             
          
           
             〈◊〉
             .
          
           
             John.
             5.
             
             〈◊〉
             .
          
           
             2
             
          
           
             〈◊〉
             .
             〈◊〉
             .
             3
             ,
             〈◊〉
             .
          
           
             Gen.
             18.
             17.
             
          
           
             19.
             
          
           
             17.
             1.
             
          
           
             18.
             18.
             
          
           
             22.
             18.
             
          
           
             Gen.
             24.
             63.
             
          
           
             12.
             
          
           
             27.
             
          
           
             33.
             
          
           
             〈◊〉
             14.
             
          
           
             〈◊〉
             .
             6.
             
             〈◊〉
             .
          
           
             Deut.
             6.
             8.
             
          
           
             9.
             
          
           
             Psal.
             34.
             11.
             
          
           
             Pro.
             4.
             3.
             4.
             
          
           
             1
             Chro.
             28.
             9.
             
          
           
             2.
             
             Reg.
             12.
             2.
             
          
           
             Susan
             .
             3.
             
          
           
             L.
             1.
             
             Antiq.
             
          
           
             Rom.
             2.
             18.
             
          
           
             Eph.
             6.
             4.
             
          
           
             1.
             
             Cor.
             14.
             19.
             
          
           
             Luk.
             1.
             3
             ,
             7
             ,
             8.
             
          
           
             Act.
             18.
             24.
             
          
           
             25.
             
          
           
             2.
             
             Tim.
             3.
             15.
             
          
           
             Gal.
             6.
             6.
             
          
           
             Mat.
             36.
             12.
             
          
           
             1
             Pet.
             3.
             15.
             
          
           
             1
             Jon.
             4
             1.
             
          
           
             1
             Cor.
             11.
             28
             
          
           
             2.
             13.
             5.
             
          
           
             Ro.
             15.
             14.
             
          
           
             Eph.
             6.
             14.
             
          
           
             Ro.
             12.
             1.
             
          
           
             John.
             17.
             3.
             
          
           
             Deut.
             11.
             21.
             
          
           
             〈◊〉
             .
             6.
             21.
             
          
           
             1
             Cor.
             15.
             4.
             
          
           
             Gal.
             2.
             2.
             
          
           
             2
             Cor.
             6.
             1.
             
          
           
             Jer.
             6.
             29.
             
          
           
             Esa.
             55.
             10.
             11.
             
          
           
             Esa.
             49.
             4.
             
          
           
             Luk.
             10.
             6.
             
          
           
             2
             Cor.
             2.
             15.
             
          
           
             Mat.
             13.
             23.
             
          
           
             in
             〈◊〉
             .
          
           
             The
             Duty
             of
             the
             Catechized
             
          
           
             psalm
             .
             122.
             1.
             
          
           
             Esa.
             2.
             3.
             
          
           
             psalm
             .
             84.
             10.
             
          
           
             Esay
             .
             29.
             13.
             
          
           
             11
             
          
           
             Mar.
             8.
             2.
             
          
           
             Act.
             20.
             7.
             
          
           
             psal
             .
             105.
             31.
             
          
           
             Act.
             17.
             22.
             
          
           
             Luk.
             23.
             8.
             
          
           
             Act.
             2.
             46.
             
          
           
             Pro.
             8.
             34.
             
          
           
             Ephes.
             5.
             16.
             
          
           
             Mat.
             22.
             5.
             
          
           
             Gen.
             25.
             7.
             
          
           
             Exo.
             32.
             6.
             
          
           
             Leo.
             
          
           
             Hier
             ad
             Demetr
             .
          
           
             Esa.
             29.
             10.
             
          
           
             Mat.
             22.
             13.
             
          
           
             2
             Chr.
             29.
             34.
             
          
           
             1
             Chr
             29.
             17.
             
          
           
             Mat.
             3.
             3.
             
          
           
             〈◊〉
             .
             12.
             47.
             
          
           
             Amos.
             4.
             12
             
          
           
             Act.
             11.
             23.
             
          
           
             Psalm
             .
             119.
             9.
             
          
           
             Luke
             12.
             1.
             
          
           
             1.
             
             Cor.
             5.
             6.
             
          
           
             Deut.
             29.
             18.
             
          
           
             〈◊〉
             .
             5.
             1.
             
          
           
             Gen.
             28.
             17.
             
          
           
             Psalm
             .
             2.
             11.
             
          
           
             5
             ,
             7
             
          
           
             Proverbs
             .
             1.
             7.
             
          
           
             19.
             23
             
          
           
             psalm
             .
             85.
             9.
             
          
           
             pro.
             23.
             17
             
          
           
             Psa.
             〈◊〉
             .
          
           
             1.
             
             King.
             8.
             9.
             
          
           
             Dan.
             9
             ,
             3.
             
          
           
             20.
             
          
           
             1
             King.
             3.
             9.
             10
             
          
           
             Act.
             10.
             9.
             11.
             
          
           
             in
             Math.
             
          
           
             1
             Pet.
             3.
             12.
             
          
           
             Psa.
             119.
             18.
             
          
           
             37.
             25.
             
          
           
             Rev.
             3.
             
             〈◊〉
             .
          
           
             Ro.
             12.
             11.
             
          
           
             Gal.
             4.
             18.
             
          
           
             Psa.
             119.
             40.
             
          
           
             131.
             
          
           
             in
             psalm
             .
          
           
             in
             Ezekiel
             .
          
           
             Ps.
             107.
             9.
             
          
           
             Psal.
             24.
             4.
             5.
             
          
           
             19.
             8.
             
          
           
             2.
             
             Cor.
             6.
             15.
             
          
           
             Hug.
             de
             .
             〈◊〉
             .
          
           
             Mar.
             9.
             23.
             
          
           
             1
             〈◊〉
             .
             〈◊〉
             .
          
           
             〈◊〉
             .
             11.
             6.
             
          
           
             Ab.
             2.
             4.
             
          
           
             Ro.
             5.
             2.
             9.
             32.
             
          
           
             Psalm
             .
             81.
             3.
             
          
           
             〈◊〉
             .
             2.
             
          
           
             〈◊〉
             .
             〈◊〉
             .
          
           
             Act.
             5.
             42.
             
          
           
             〈◊〉
             .
             in
             serm
             .
             24.
             
          
           
             〈◊〉
             .
             14.
             35.
             
          
           
             Ex.
             29.
             13.
             
          
           
             Psal.
             40.
             6.
             
          
           
             Esa.
             32.
             3.
             
          
           
             Exod.
             5.
             17.
             
          
           
             〈◊〉
             .
             8.
             18.
             
          
           
             de
             singularitate
             〈◊〉
             
          
           
             〈◊〉
             in
             psalm
             .
             45.
             
          
           
             Deut.
             17.
             13.
             
          
           
             Act.
             2.
             43.
             
          
           
             Heb.
             17.
             28.
             
          
           
             Col.
             〈◊〉
             .
          
           
             2
             Cor.
             9.
             7.
             
          
           
             Lev.
             6.
             143.
             
          
           
             Mat.
             26.
             40.
             
          
           
             Act.
             20.
             9.
             
          
           
             serm
             .
             de
             apperitione
             .
          
           
             Eccl.
             3.
             7.
             
          
           
             Es.
             41.
             1.
             
          
           
             Zach.
             2.
             13.
             
          
           
             Ab.
             2.
             20.
             
          
           
             Act.
             〈◊〉
             .
          
           
             Act.
             1.
             11
             
          
           
             Luc.
             4.
             20
             
          
           
             Job
             .
             〈◊〉
             .
             1.
             
          
           
             Deu.
             28.
             1
             ,
             Esa.
             32.
             3.
             
          
           
             Pro.
             〈◊〉
             .
             〈◊〉
             .
          
           
             17.
             24.
             
          
           
             Luk.
             11.
             28
             
          
           
             Kev
             .
             1.
             3.
             
          
           
             〈◊〉
             〈◊〉
             1
             
          
           
             2
             Pet.
             1.
             19.
             
          
           
             Exo.
             7.
             23.
             
          
           
             Deu.
             6.
             6.
             
          
           
             Pro.
             1.
             4.
             
          
           
             2.
             10.
             11
             
          
           
             John.
             5.
             39.
             
          
           
             Es.
             8.
             19.
             
          
           
             Act.
             17.
             11.
             
          
           
             Lam.
             3.
             49.
             
          
           
             Eccl.
             1.
             13.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Job
             .
             29.
             16.
             
          
           
             1
             Pet.
             1.
             10.
             
          
           
             1
             Tim.
             4.
             15.
             
          
           
             Phil.
             4.
             8.
             
          
           
             〈◊〉
             .
             24.
             63.
             
          
           
             Psal.
             119.
             
          
           
             〈◊〉
             .
             3.
             16.
             
          
           
             Agge
             2.
             11.
             
          
           
             Mal.
             2.
             7.
             
          
           
             Luc.
             2.
             46.
             
          
           
             〈◊〉
             .
             27.
             9.
             
          
           
             1
             〈◊〉
             .
             13.
             8.
             
          
           
             Luc.
             10.
             42.
             
          
           
             Prov.
             1.
             28.
             
          
           
             〈◊〉
             .
             3.
             4.
             
          
           
             1
             Sam.
             2.
             25.
             
          
           
             Ephes.
             3.
             4.
             
          
           
             〈◊〉
             .
             7.
             24
             ,
             〈◊〉
             .
          
           
             1.
             
             Cor.
             3.
             10.
             
          
           
             Heb.
             6.
             1.
             
          
           
             〈◊〉
             .
             6.
             48
             ,
             49.
             
          
           
             Heb.
             11.
             6.
             
          
           
             Psal.
             4.
             6.
             
          
           
             De
             civ
             .
             〈◊〉
             .
             l.
             19.
             c.
             1.
             
          
           
             Amos
             6.
             4
             ,
             5
             ,
             6
             
          
           
             
               Apage
               〈◊〉
               〈◊〉
               latebras
               querit
            
             ,
             Away
             with
             such
             happinesse
             as
             hides
             it self
             in
             corners
             .
          
           
             〈◊〉
             
          
           
             〈◊〉
             .
             30.
             15.
             
          
           
             2
             
          
           
             Job
             1.
             
          
           
             〈◊〉
             .
             12.
             20.
             
          
           
             〈◊〉
             .
             59.
             5.
             
          
           
             〈◊〉
             Matth.
             〈◊〉
             .
          
           
             John
             4.
             13.
             
          
           
             Psalm
             .
             16.
             11.
             
          
           
             〈◊〉
             .
          
           
             1
             
          
           
             By
             Reason
             
          
           
             〈◊〉
             〈◊〉
             .
          
           
             〈◊〉
             .
             10.
             
          
           
             By
             Faith
             1.
             
          
           
             de
             utilitate
             credendi
             ad
             Homrat
             .
             c.
             10.
             
          
           
             Esa.
             7.
             9.
             
          
           
             Act.
             17.
             18.
             
          
           
             Rom.
             1.
             19.
             
          
           
             Esa.
             28.
             26.
             
          
           
             2.
             
             Pet.
             1.
             5.
             
          
           
             〈◊〉
             .
          
           
             Object
             .
             1.
             
          
           
             Answ.
             1.
             
          
           
             Object
             .
             2.
             
          
           
             Answ.
             2.
             
          
           
             Josh.
             10.
             12.
             
          
           
             Luk.
             23.
             33.
             
          
           
             de
             usu
             〈◊〉
             .
          
           
             9
             ad
             〈◊〉
             .
          
           
             Acts
             17.
             28.
             
          
           
             Object
             .
             1.
             
          
           
             〈◊〉
             .
             1.
             
          
           
             De
             natura
             〈◊〉
             .
          
           
             〈◊〉
             .
          
           
             Gen.
             9.
             22.
             
          
           
             14.
             21.
             
          
           
             27.
             41.
             
          
           
             〈◊〉
             .
             〈◊〉
             .
             16.
             17.
             
          
           
             〈◊〉
             .
             26.
             28.
             
          
           
             Gen.
             3.
             11.
             
          
           
             Object
             .
          
           
             〈◊〉
             .
          
           
             〈◊〉
             .
             9.
             ,
             36.
             
          
           
             〈◊〉
             .
             66.
             
             〈◊〉
             .
          
           
             Athen.
             
          
           
             Extrop
             
          
           
             〈◊〉
             .
          
           
             4
             
          
           
             1
             
          
           
             Job
             .
             1.
             9.
             
          
           
             2.
             
          
           
             Hebr.
             12.
             
          
           
             Luk.
             12.
             24.
             
          
           
             Psalm
             .
             147.
             9.
             
          
           
             Psal.
             104.
             22.
             23.
             
          
           
             In
             his
             10.
             
          
           
             Serm.
             de
             providentia
             .
          
           
             Meanes
             or
             Nature
             .
          
           
             Ezec.
             4.
             16.
             5.
             16
             
          
           
             John.
             6.
             32.
             
          
           
             Psa.
             17.
             14.
             
          
           
             Aggai
             .
             1.
             6.
             
          
           
             Gen.
             1.
             
          
           
             John.
             9.
             6.
             
          
           
             2
             Kings
             2.
             19.
             
          
           
             Gen.
             39.
             
          
           
             See
             the
             Epitome
             .
             folio
             .
             63.
             
          
           
             1
             Sam.
             14.
             42.
             
          
           
             Jon.
             1.
             7.
             
          
           
             pro.
             16.
             33.
             
          
           
             Psalm
             8.
             
          
           
             1.
             
             〈◊〉
             .
             8.
             5.
             ,
             6.
             
          
           
             1.
             4
             
             De
             Civ
             .
             Dei.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             1.
             
             Cor.
             8.
             6.
             
          
           
             De
             civ
             .
             Deil
             4
             
          
           
             Obiection
             .
          
           
             Answer
             .
          
           
             *
             out
             of
             an
             anthor
             not
             now
             extant
             ,
             named
             Sanchuntathon
             .
          
           
             In
             Iside
             et
             Osyride
             .
          
           
             Object
             .
          
           
             Answ.
             1.
             
          
           
             de
             civ
             .
             l
             4.
             c
             26
             
          
           
             In
             Apolog.
             
          
           
             Esay
             .
             53.
             6.
             8.
             
          
           
             Psalm
             .
             22.
             18.
             
          
           
             zach
             .
             9.
             9.
             
          
           
             Daniel
             9.
             26.
             
          
           
             Math.
             11.
             3.
             2
             ,
             7.
             
          
           
             Dent.
             17.
             15.
             
          
           
             Gen.
             49.
             10.
             
          
           
             Deu.
             9.
             25.
             
          
           
             〈◊〉
             .
             2.
             20.
             
          
           
             〈◊〉
             .
             2.
             9.
             
          
           
             Esa.
             60.
             22.
             
          
           
             Daniel
             .
             9.
             24.
             
          
           
             Esa.
             9.
             7.
             
          
           
             Luc.
             2.
             25.
             38.
             
          
           
             Mark.
             15.
             43.
             
          
           
             Lib.
             16.
             17.
             18.
             
          
           
             Luk.
             4.
             
          
           
             Mat.
             11.
             
          
           
             Luk.
             19.
             3.
             
          
           
             Amos.
             2.
             6.
             
          
           
             〈◊〉
             .
             12.
             3.
             10
             
          
           
             Amos.
             2.
             6.
             
          
           
             Nica.
             5.
             2.
             
          
           
             An.
             Marcellus
             .
          
           
             〈◊〉
             
          
           
             Esa.
             44.
             18.
             
          
           
             Sect.
             1.
             c.
             8.
             15.
             15.
             
          
           
             chap.
             〈◊〉
             
          
           
             chap.
             35.
             52.
             54.
             62.
             
          
           
             Chap.
             3.
             
          
           
             23.
             
          
           
             Chap.
             16.
             
          
           
             Chap.
             92.
             
          
           
             Chap.
             15.
             
          
           
             2.
             
             〈◊〉
             1.
             19.
             
          
           
             De
             〈◊〉
             adversus
             〈◊〉
             .
          
           
             Lib.
             16.
             
          
           
             Lib.
             4
             de
             praepar
             Evang.
             
          
           
             Lib.
             2.
             
          
           
             Acts
             17.
             23.
             
          
           
             2
             Cor.
             1.
             19.
             20.
             
          
           
             Daut
             .
             31.
             26.
             17.
             18
             
          
           
             Jam.
             1.
             17.
             
          
           
             Diod
             Sie
             .
          
           
             〈◊〉
             .
          
           
             Mat.
             14.
             4
             
          
           
             Esa.
             1.
             
          
           
             Psalm
             .
             51.
             17.
             
          
           
             2
             Tim.
             3.
             8.
             
          
           
             〈◊〉
             .
             9.
             27.
             
          
           
             Lib.
             10.
             
          
           
             de
             Civ
             .
             dei
             c.
             32.
             
          
           
             Ro.
             8.
             3.
             
          
           
             1
             John.
             1.
             1.
             
          
           
             Lib.
             2.
             c.
             15.
             
          
           
             Lib.
             2.
             c.
             25.
             
          
           
             Niceph.
             l.
             1.
             c.
             17.
             
          
           
             Tero
             .
             c.
             5.
             in
             Apolog.
             
          
           
             Eus.
             l.
             2.
             c.
             2.
             
          
           
             Mat.
             5.
             28.
             
          
           
             Mat.
             10.
             17.
             
          
           
             Mark
             13.
             11.
             
             〈◊〉
             .
             34.
             
          
           
             Hier.
             
          
           
             Ep.
             ad
             Aug.
             
          
           
             In
             Apolog.
             
          
           
             〈◊〉
             .
             5.
             c.
             18.
             
          
           
             Addition
             1.
             
          
           
             concerning
             points
             clear
             and
             〈◊〉
             .
          
           
             2
             Pet.
             2.
             20.
             
          
           
             3.
             19.
             
          
           
             1.
             
             Cor.
             12.
             10.
             
          
           
             12.
             10.
             14.
             
          
           
             Vide
             〈◊〉
             in
             1
             Cor.
             12
             &
             14.
             
          
           
             1.
             
             Cor.
             12.
             11.
             
          
           
             Lib.
             10.
             c.
             7.
             
          
           
             Tit.
             3.
             11.
             
          
           
             2.
             
             Tim.
             3.
             9.
             
          
           
             lib.
             2
             de
             doct
             .
             Christ.
             
          
           
             homil
             .
             3
             in
             2
             Thes.
             c
             3.
             de
             locis
             Theolog.
             
          
           
             〈◊〉
             2
             heres
             .
             c
             46
             ,
             47.
             
          
           
             de
             doct
             .
             Christ.
             〈◊〉
             2
             〈◊〉
             8.
             
          
           
             Heb.
             5.
             10.
             
          
           
             1.
             
             Tim.
             1.
             
          
           
             l
             2
             c
             45.
             47.
             
          
           
             de
             doct
             .
             Christ.
             l
             2.
             
          
           
             Addition
             2.
             of
             peoples
             submitting
             to
             the
             judgement
             of
             the
             Church
             .
          
           
             Deut.
             17.
             
          
           
             Math.
             18.
             17.
             
          
           
             Eph.
             4.
             11.
             14.
             
          
           
             Hec.
             13.
             17.
             
          
           
             Epl.
             4.
             
          
           
             Epl.
             1
             1.
             
          
           
             Gal.
             2.
             10
             
          
           
             Matth.
             16.
             18
             
          
           
             De
             spiritu
             sancto
             .
             e
             27.
             
          
           
             de
             trina
             〈◊〉
             .
          
           
             Addition
             3.
             
          
           
             Of
             the
             Churches
             power
             to
             interpret
             scriptures
             .
          
           
             〈◊〉
             .
             Cor.
             11.
             28
             
          
           
             Addition
             4.
             that
             the
             moral
             Law
             is
             an
             essential
             part
             of
             the
             gospel
             or
             second
             〈◊〉
             .
          
           
             John
             1.
             17.
             
          
           
             1.
             
             Cor.
             13.
             10.
             
          
           
             〈◊〉
             .
             5.
             17.
             
          
           
             28.
             20.
             
          
           
             Gen.
             3.
             9.
             
          
           
             Gen.
             17.
             1.
             
          
           
             22.
             18.
             
          
           
             Deut.
             18.
             15.
             
          
           
             Act.
             7.
             37.
             
          
           
             Esa.
             40.
             
          
           
             C.
             1.
             
          
           
             Mat.
             3.
             7.
             
          
           
             Mat.
             23.
             12.
             
          
           
             Heb.
             6.
             1.
             
          
           
             Gen.
             42.
             18.
             
          
           
             Psa.
             19.
             12.
             
          
           
             Gen.
             2.
             17.
             
          
           
             John.
             1.
             29.
             
          
           
             2
             Pet.
             〈◊〉
             〈◊〉
             .
          
           
             The
             action
             .
          
           
             〈◊〉
             
          
           
             Resp.
             
          
           
             Rom.
             2.
             14
             ,
             15
             
          
           
             De
             Trin.
             l.
             14.
             c.
             15.
             
          
           
             John
             1.
             5.
             
          
           
             Gen.
             11.
             31.
             
          
           
             35.
             2.
             
          
           
             35.
             4.
             
          
           
             31.
             34.
             
          
           
             24.
             3.
             
          
           
             31.
             53.
             
          
           
             2.
             3.
             
          
           
             Exod.
             16.
             23.
             
          
           
             Gen.
             27.
             38.
             
          
           
             41.
             
          
           
             9.
             6.
             
          
           
             38.
             24.
             
          
           
             34.
             31.
             
          
           
             44.
             7.
             
          
           
             38.
             17.
             
          
           
             20.
             
          
           
             Gen.
             20.
             3.
             
          
           
             12.
             17.
             
          
           
             Gen.
             17.
             1.
             
          
           
             Amos.
             3.
             3.
             
          
           
             John.
             14.
             15.
             
          
           
             Esa.
             1.
             16.
             
          
           
             17.
             
          
           
             Psa.
             34.
             14.
             
          
           
             Jer.
             5.
             8.
             
          
           
             Esa.
             1.
             11.
             
          
           
             Tit.
             2.
             12.
             
          
           
             Gen.
             3.
             5.
             
          
           
             6.
             2
             
          
           
             The
             manner
             .
          
           
             Gen.
             31.
             6.
             
          
           
             〈◊〉
             〈◊〉
             .
             5.
             18.
             
          
           
             Gen
             6.
             22.
             
          
           
             7.
             5.
             
          
           
             Gen.
             6.
             9.
             
          
           
             3.
             
          
           
             Reward
             .
          
           
             4.
             
          
           
             Punishment
             .
          
           
             Exod.
             9
             27.
             
          
           
             Gen.
             4.
             7.
             
          
           
             Reward
             to
             the
             well
             〈◊〉
             Gen.
             39.
             3.
             
          
           
             5.
             24.
             
          
           
             Exod.
             9.
             27.
             
          
           
             1
             Pet.
             3.
             19.
             
          
           
             1
             The
             action
             .
          
           
             Soph.
             in
             Stob.
             
          
           
             Serm.
             27.
             
          
           
             rob
             .
             serm
             .
             6.
             
          
           
             De
             Civ
             .
             l.
             4.
             
          
           
             31.
             
          
           
             2.
             
          
           
             3.
             and
             4.
             
          
           
             Reward
             and
             Punishment
             .
          
           
             〈◊〉
             .
             1.
             10.
             
          
           
             〈◊〉
             .
          
           
             Answ.
             
          
           
             Matth.
             13.
             25.
             
          
           
             〈◊〉
             .
             3.
             5.
             
          
           
             Hab.
             1.
             16.
             
          
           
             〈◊〉
             .
             1.
             22.
             
          
           
             Esa.
             42.
             8.
             
          
           
             2.
             
             Reg.
             23.
             10.
             
          
           
             Mark.
             7.
             11.
             
          
           
             Exo.
             31.
             18.
             
          
           
             32.
             19.
             
          
           
             34.
             1.
             
          
           
             Ezech.
             20.
             7.
             
          
           
             Psa.
             19.
             7.
             
          
           
             82
             
          
           
             1
             Toti
             .
          
           
             Deut.
             6.
             5.
             
          
           
             2
             Totum
             .
          
           
             5.
             29.
             
          
           
             12.
             32.
             
          
           
             3
             Semper
             .
          
           
             5.
             29.
             
          
           
             11.
             1
             
          
           
             2
             Kin.
             5.
             18.
             
          
           
             3
             Reward
             .
          
           
             1
             Tim.
             4.
             8.
             
          
           
             John
             5.
             29.
             
          
           
             Act.
             26.
             7.
             
          
           
             4
             Punishment
             .
          
           
             Jer.
             48.
             10.
             
          
           
             Deut.
             27.
             6.
             
          
           
             Gal.
             3.
             10.
             
          
           
             Deut.
             28.
             15.
             
          
           
             〈◊〉
             .
             66.
             10.
             
          
           
             〈◊〉
             .
             9.
             44.
             
          
           
             James
             3.
             2.
             
          
           
             Psal.
             19.
             12.
             
          
           
             Pro.
             24.
             16.
             
          
           
             Job
             9.
             2.
             
          
           
             Psal.
             140.
             2.
             
          
           
             Addition
             5.
             
          
           
             Of
             mans
             power
             to
             keep
             the
             Law
             of
             Christ.
             
          
           
             Gen.
             3.
             15.
             
          
           
             22.
             18.
             
          
           
             2.
             
             Cer.
             5.
             19.
             
          
           
             21.
             
          
           
             Rom.
             4.
             3.
             
          
           
             Rom.
             7.
             24
             ,
             25
             
          
           
             8.
             1.
             
          
           
             2.
             
          
           
             Gal.
             3.
             21
             ,
             22
             
          
           
             Exod.
             19.
             10.
             
          
           
             Matth.
             3.
             3.
             
          
           
             Eccl.
             5.
             1.
             
          
           
             〈◊〉
             
          
           
             Exod.
             19.
             4.
             
          
           
             Dan.
             3.
             
          
           
             1.
             
             Cor.
             6.
             20.
             
          
           
             Psal.
             148.
             
          
           
             Heb.
             11.
             25.
             
          
           
             Psal.
             91.
             3.
             
          
           
             5.
             
          
           
             7.
             
          
           
             Exod.
             19.
             4.
             
          
           
             Psal.
             41.
             3.
             
          
           
             Matth
             10.
             30.
             
          
           
             Job
             .
             30.
             19.
             
          
           
             Heb.
             1.
             14.
             
          
           
             Apoc.
             3.
             20.
             
          
           
             Esay
             64.
             4.
             
          
           
             Matth.
             4.
             8.
             
          
           
             Apoc.
             2.
             17.
             
          
           
             Esay
             65.
             17.
             
          
           
             Zach.
             9.
             17.
             
          
           
             Gal.
             4.
             5.
             
          
           
             Eph.
             1.
             5.
             
          
           
             1.
             
             Sam.
             18.
             18
             
          
           
             Jer.
             2.
             12.
             
          
           
             2.
             
          
           
             Agg.
             2.
             12
             ,
             13.
             
          
           
             Matth.
             9.
             17.
             
          
           
             Luke
             5.
             37.
             
          
           
             1.
             
             Sam.
             14.
             18.
             
          
           
             Deut.
             5.
             29.
             
          
           
             1.
             
             Cor.
             10.
             11
             
          
           
             Apoc.
             7.
             14.
             
          
           
             2.
             
             Cor.
             7.
             1.
             
          
           
             Lev.
             15.
             
          
           
             2.
             
             Cor.
             6.
             17.
             
          
           
             Esa.
             52.
             11.
             
          
           
             2.
             
             Cor.
             6.
             16.
             
          
           
             Apoc.
             21.
             27.
             
          
           
             Ecclus.
             34.
             25
             
          
           
             2.
             
             Pet.
             2.
             22.
             
          
           
             Lib.
             de
             〈◊〉
             c.
             1.
             
          
           
             1
             Thess.
             5.
             19.
             
          
           
             John
             15.
             3.
             
          
           
             Jer.
             2.
             22.
             
          
           
             Mal.
             3.
             2.
             
          
           
             Mat.
             23.
             25.
             
          
           
             15.
             19.
             
          
           
             Exod.
             19.
             
             〈◊〉
             .
          
           
             Deut.
             7.
             2.
             
          
           
             Job
             31.
             1.
             
          
           
             1
             Cor.
             7.
             
          
           
             Haggi
             2.
             12.
             
          
           
             Isay
             1.
             22.
             
          
           
             Heb.
             12.
             1.
             
          
           
             1
             Cor.
             6.
             12.
             
          
           
             Psal.
             69.
             23.
             
          
           
             109.
             7.
             
          
           
             Matth.
             6.
             5.
             
          
           
             2.
             
          
           
             3.
             
          
           
             〈◊〉
             .
             3.
             
          
           
             Exod.
             16.
             19.
             
          
           
             25.
             
          
           
             1
             Sam.
             ó.
             19.
             
          
           
             Num.
             14
             44.
             
          
           
             45.
             
          
           
             Acts
             17.
             21.
             
          
           
             1.
             6.
             
          
           
             Mat.
             24.
             3.
             
          
           
             〈◊〉
             .
             29.
             29.
             
          
           
             1
             Tim.
             6.
             4.
             2
             3.
             7.
             
          
           
             Eccl.
             1.
             17.
             
          
           
             The
             manner
             of
             delivering
             the
             Law.
             
          
           
             Exod.
             19.
             
          
           
             Heb.
             12.
             18.
             
          
           
             Vers.
             9.
             
          
           
             16.
             
          
           
             Exo.
             20.
             18.
             
          
           
             19.
             
          
           
             Heb.
             12.
             21.
             
          
           
             25.
             
          
           
             Acts
             7.
             53.
             
          
           
             Heb.
             2.
             2.
             
          
           
             Amos
             5.
             18.
             
          
           
             19.
             
          
           
             Jude
             13.
             
          
           
             Joel
             3.
             15.
             
          
           
             2
             Pet.
             3.
             10.
             
          
           
             Heb.
             12.
             10.
             
          
           
             Apoc.
             19.
             3.
             
          
           
             Mark
             9.
             43.
             
          
           
             1
             Cor.
             15.
             52.
             
          
           
             Heb.
             12.
             26.
             
          
           
             Luke
             21.
             11.
             
          
           
             Nahum
             2.
             10.
             
          
           
             Esay
             2.
             19.
             
          
           
             Hos.
             10.
             8.
             
          
           
             Luke
             23.
             30.
             
          
           
             Apoc.
             6.
             16.
             
          
           
             Heb.
             12.
             28.
             
          
           
             Deut.
             33.
             2.
             
          
           
             The
             end
             of
             the
             Law.
             
          
           
             Heb.
             7.
             19.
             
          
           
             Gal.
             3.
             24.
             
          
           
             Rom.
             7.
             12.
             
          
           
             Gal.
             4.
             24.
             25.
             
          
           
             Heb.
             4.
             16.
             
          
           
             Esay
             2.
             3.
             
          
           
             Numb
             .
             20.
             12.
             
          
           
             Exod.
             34.
             33.
             
          
           
             2
             Cor.
             3.
             13.
             
          
           
             2.
             
          
           
             Gal.
             3.
             19.
             
          
           
             Deut.
             10.
             2.
             
          
           
             8.
             
          
           
             2
             Cor.
             3.
             14.
             
          
           
             Ezek.
             36.
             26.
             
          
           
             2
             Cor.
             3.
             3.
             
          
           
             Numb
             .
             21.
             5.
             
          
           
             John
             3.
             14.
             
          
           
             1
             Cor.
             10.
             
          
           
             Mat.
             25.
             19.
             
          
           
             1
             Cor.
             15.
             56.
             
          
           
             Apoc.
             2.
             5.
             
          
           
             Cal.
             3.
             23.
             
          
        
         
           Notes for div A25404-e40820
           
             Exod.
             20.
             1.
             
          
           
             vers
             .
             2.
             
          
           
             3.
             
          
           
             〈◊〉
             ;
             〈◊〉
             .
          
           
             Deut
             4.
             8.
             
          
           
             Esay
             28.
             29.
             
          
           
             Psal.
             107.
             20.
             
          
           
             Rom.
             14.
             11.
             
          
           
             Esay
             45.
             23.
             
          
           
             Psal.
             83.
             18.
             〈◊〉
             
          
           
             〈◊〉
             .
             11.
             36.
             
          
           
             Mal.
             1.
             14.
             
          
           
             2
             Tim.
             6.
             15.
             
          
           
             Jude
             ult
             .
          
           
             psal
             .
             104.
             29.
             
          
           
             30.
             
          
           
             Exod.
             3.
             14.
             
          
           
             Psal.
             90.
             2.
             4.
             
          
           
             Esay
             57.
             1.
             5.
             
          
           
             Apoc.
             1.
             18.
             
          
           
             Heb.
             13.
             8.
             
          
           
             Psal.
             72.
             8.
             
          
           
             Zech.
             9.
             10.
             
          
           
             Amos
             9.
             2.
             
          
           
             Psal.
             105.
             
             〈◊〉
             .
          
           
             Gen.
             15.
             6.
             
          
           
             7.
             
          
           
             Ezek.
             5.
             
             〈◊〉
             .
          
           
             Psal.
             108.
             5
             ,
             6.
             
          
           
             Esay
             1.
             2.
             
          
           
             Deut.
             32.
             1.
             
          
           
             5.
             1.
             
          
           
             Jer.
             31.
             33.
             
          
           
             Deut.
             10.
             14.
             
          
           
             Heb.
             11.
             16.
             
          
           
             psal
             .
             144.
             10.
             
          
           
             Exod.
             5.
             5.
             
          
           
             Deut.
             4.
             34.
             
          
           
             〈◊〉
             .
             15.
             7.
             
          
           
             Jer.
             16.
             14
             ,
             15
             
          
           
             Jer.
             23.
             6.
             
          
           
             1.
             
             Cor.
             1.
             30.
             
          
           
             Gal.
             1.
             8.
             
          
           
             Rom.
             11.
             11.
             
          
           
             Heb.
             8.
             6.
             
          
           
             Gen.
             22.
             18.
             
          
           
             Deut.
             1.
             8.
             
          
           
             2.
             
             Tim.
             1.
             10.
             
          
           
             Col.
             1.
             13.
             
          
           
             2.
             
             Tim.
             1.
             10.
             
          
           
             1.
             
             Thes.
             1.
             10.
             
          
           
             Exod.
             34.
             28.
             
          
           
             Deut.
             10.
             4.
             
          
           
             Exod.
             32.
             15.
             
          
           
             37
             :
          
           
             Matth.
             22.
             40
             :
          
           
             Mark.
             12.
             30
             :
          
           
             Deut.
             6.
             5.
             
          
           
             Lev
             ;
             19.
             18.
             
          
           
             1.
             
             Tim.
             1.
             5.
             
          
           
             Rom.
             13.
             9.
             
          
           
             105.
             
          
           
             Psalm
             82.
             6.
             
          
           
             Addition
             6.
             
          
           
             concerning
             the
             4
             principles
             of
             religlon
             implyed
             in
             the
             4
             first
             commandments
             .
          
           
             Deut.
             17.
             8
             ,
             9
             
          
           
             Mal.
             2.
             7.
             
          
           
             Acts
             8.
             31.
             
          
           
             Matth.
             20.
             
          
           
             Esay
             42.
             8.
             
          
           
             1.
             
             Tim.
             2.
             4.
             
          
           
             Psalm
             .
             34.
             14.
             
          
           
             Exod.
             22.
             6.
             
          
           
             Esay
             .
             7.
             13.
             
          
           
             Rom.
             7.
             14.
             
          
           
             John
             4.
             23.
             
          
           
             Matth.
             15.
             19
             
          
           
             Jer.
             17.
             9.
             
          
           
             10.
             
          
           
             Psalm
             1.
             1.
             
          
           
             Psalm
             101.
             7.
             
          
           
             131.
             1.
             
          
           
             Esay
             3.
             16.
             
          
           
             1
             Tim.
             2.
             9.
             
          
           
             1
             Pet.
             3.
             3.
             
          
           
             Zeph.
             1.
             8.
             
          
           
             Rom.
             1.
             10.
             
          
           
             Matth.
             5.
             16.
             
          
           
             Esay
             10.
             1.
             
          
           
             Dan.
             3.
             4
             ,
             5.
             6.
             
          
           
             1.
             
             Sam.
             22.
             18
             
          
           
             Acts
             23.
             2
             ,
             3.
             
          
           
             2.
             
             Sam.
             11.
             15
             
          
           
             12.
             9.
             
          
           
             1.
             
             Reg.
             21.
             8.
             
          
           
             9.
             
          
           
             10.
             
          
           
             Lev.
             20.
             4.
             
          
           
             5.
             
          
           
             Rom.
             13.
             4.
             
          
           
             1.
             
             Cor.
             5.
             
          
           
             1.
             
             Sa.
             3.
             13
             ,
             14
             
          
           
             1.
             
             Reg.
             20.
             42.
             
          
           
             John.
             19.
             16
             
          
           
             1.
             
             Reg.
             1.
             6.
             
          
           
             Job
             .
             2.
             9.
             
          
           
             Judg.
             14.
             15.
             
          
           
             2
             Chron.
             18.
             
          
           
             Eph.
             6.
             4.
             
          
           
             Gal.
             5.
             25.
             
          
           
             Psalm
             ,
             1
             1.
             
          
           
             Gen.
             49.
             6.
             
          
           
             Job
             ,
             21.
             16.
             
          
           
             Esr.
             4.
             5.
             
          
           
             2
             Sam.
             16.
             21.
             
          
           
             Mar.
             6.
             24.
             
          
           
             John
             ,
             11.
             50.
             
          
           
             Act.
             19.
             25.
             
          
           
             1
             Tim.
             5.
             22.
             
          
           
             2
             Sam.
             11.
             15
             
          
           
             Psal.
             50.
             18.
             
          
           
             Act.
             8.
             1.
             
          
           
             7.
             58.
             
          
           
             Num.
             16.
             26.
             
          
           
             Pro.
             1.
             14.
             
          
           
             Lev.
             1.
             5.
             
          
           
             19.
             17.
             
          
           
             Pro.
             24.
             24.
             
          
           
             16.
             29.
             
          
           
             Psal.
             55.
             22.
             
          
           
             Rom.
             16.
             18.
             
          
           
             Esa.
             5.
             20.
             
          
           
             Ezech.
             13.
             10.
             
          
           
             18.
             
          
           
             1
             Kin.
             22.
             6.
             
          
           
             11
             ,
          
           
             2.
             
          
           
             Math.
             5.
             34.
             
          
           
             Luk.
             10.
             30
             
          
           
             2
             Cron
             ,
             17.
             
          
           
             Addition
             7.
             of
             the
             observing
             of
             Chuch
             Customs
             .
          
           
             2.
             
          
           
             Rom.
             14.
             
          
           
             Matth.
             5.
             29.
             
          
           
             〈◊〉
             .
             5.
             
          
           
             2.
             
             Sam.
             12.
             7.
             
          
           
             Matth.
             14.
             4.
             
          
           
             1.
             
             Thess.
             5.
             22.
             
          
           
             Rom.
             6.
             12.
             
          
           
             Eccl.
             8.
             8.
             
          
           
             Jer.
             4.
             3
             
          
           
             1.
             
             Cor.
             10.
             13
             
          
           
             Matth.
             12.
             25
             
          
           
             Addition
             8.
             
          
           
             about
             the
             distinction
             of
             inward
             and
             outward
             worship
             .
          
           
             John
             4.
             
          
           
             Matth.
             4.
             10.
             
          
           
             Deut.
             6.
             13.
             
          
           
             10.
             20.
             
          
           
             Gen.
             3.
             5.
             
          
           
             〈◊〉
             42.
             
             〈◊〉
             .
          
           
             Jude
             ,
             7.
             
          
           
             Pro
             7.
             5.
             
          
           
             Psa.
             81.
             9.
             
          
           
             1
             Kin.
             18.
             21
             ;
          
           
             Math.
             6.
             24.
             
          
           
             Math.
             4.
             9.
             
          
           
             Mal.
             1.
             6.
             
          
           
             Mat.
             6.
             24.
             
          
           
             〈◊〉
             .
             2.
             9.
             
          
           
             2
             Cor.
             11.
             2.
             
          
           
             1
             Cor.
             8.
             4.
             
          
           
             Devt
             .
             6.
             5.
             
          
           
             John.
             17.
             3.
             
          
           
             Eccl.
             12.
             13.
             
          
           
             Rom.
             8.
             24.
             
          
           
             1.
             
          
           
             John
             ,
             17.
             3.
             
          
           
             1
             Cor.
             8.
             1.
             
          
           
             Jer.
             9.
             24.
             
          
           
             psal
             .
             70.
             
          
           
             Rom.
             10.
             14.
             
          
           
             Rev.
             20.
             5.
             6.
             
          
           
             Luck
             ,
             10.
             42
             ,
          
           
             Jer.
             10.
             14.
             
          
           
             Eccl.
             9.
             9
             
          
           
             Rom.
             1.
             21.
             
          
           
             Job
             .
             15.
             
          
           
             1
             Sam.
             2.
             3.
             
          
           
             Joel
             ,
             6.
             45.
             
          
           
             Esay
             .
             54.
             13.
             
          
           
             Jer.
             31.
             34.
             
          
           
             psalm
             .
             36.
             9.
             
          
           
             Deut.
             5.
             7.
             
          
           
             Neh.
             8.
             8.
             
          
           
             Mal.
             2.
             7.
             
          
           
             〈◊〉
             .
             1.
             2.
             
          
           
             Eph.
             4.
             11.
             
          
           
             1
             Cor.
             12.
             〈◊〉
             
          
           
             Matth.
             28.
             ult
             .
          
           
             Acts
             8.
             28.
             
          
           
             10.
             30.
             
          
           
             Luk.
             11.
             13.
             
          
           
             John
             5.
             39.
             
          
           
             1
             Joh.
             2.
             20.
             27
             
          
           
             Col
             3.
             16.
             
          
           
             1.
             
          
           
             Hof
             .
             4.
             1.
             
          
           
             3.
             
          
           
             Rom.
             3.
             17.
             
          
           
             Esay
             .
             5.
             13.
             
          
           
             Pro.
             14.
             22.
             
          
           
             ad
             Six
             .
             ep
             .
             105
             
          
           
             Acts
             17.
             30.
             
          
           
             Psalm
             14.
             8.
             
          
           
             2.
             
          
           
             Rom.
             12.
             3.
             
          
           
             Col.
             3.
             16.
             
          
           
             1
             Cor.
             14.
             20.
             
          
           
             Esay
             28.
             9.
             
          
           
             10.
             
          
           
             2.
             
             Tim.
             3.
             7.
             
          
           
             Heb.
             5.
             12.
             
          
           
             Dan.
             12.
             3.
             
          
           
             Joel
             2.
             28.
             
          
           
             Esay
             54.
             13.
             
          
           
             9.
             2.
             
          
           
             11.
             9.
             
          
           
             1
             Cor.
             6.
             2
             ,
             3.
             
          
           
             1
             Cor.
             14.
             34.
             
          
           
             Acts
             18.
             3.
             
          
           
             Evagr.
             
          
           
             Hos.
             8.
             12.
             
          
           
             Heb.
             5.
             12.
             
          
           
             1.
             
             Thess.
             5.
             21
             
          
           
             John
             10.
             5.
             
          
           
             1.
             
             Pet.
             3.
             15.
             
          
           
             Psalm
             82.
             5.
             
          
           
             John
             17.
             3.
             
          
           
             1.
             
             Tim.
             6.
             16.
             
          
           
             Exod.
             33.
             23.
             
          
           
             3.
             6.
             
          
           
             Exod.
             29.
             46.
             
          
           
             34.
             6.
             
          
           
             7.
             
          
           
             Prov.
             1.
             16.
             
          
           
             〈◊〉
             .
             27.
             
          
           
             Deut.
             12.
             8.
             
          
           
             Eph.
             4.
             17.
             
          
           
             2.
             
             Cor.
             10.
             5.
             
          
           
             1.
             
             Cor.
             3.
             18.
             
          
           
             Matth.
             11.
             25.
             
          
           
             Rom.
             1.
             22.
             
          
           
             1.
             
             Pet.
             1.
             18.
             
          
           
             2.
             
             Chro.
             17.
             4.
             
          
           
             Amos.
             5.
             13.
             
          
           
             12.
             
          
           
             Mic.
             2.
             3.
             
          
           
             2.
             
             Tim.
             3.
             1.
             
          
           
             Luke
             10.
             42.
             
          
           
             Matth.
             6.
             33.
             
          
           
             psal
             .
             46.
             10.
             
          
           
             1
             Cor.
             7.
             5.
             
          
           
             Act.
             17.
             21.
             
          
           
             Mic.
             6.
             16.
             
          
           
             Jer.
             4.
             22.
             
          
           
             Ja
             1.
             5.
             
          
           
             Sap.
             8.
             21.
             
          
           
             10.
             
          
           
             1
             Kings
             ,
             3.
             7.
             
          
           
             10.
             
          
           
             Deut.
             6.
             6
             ,
             7
             ,
             8
             ,
             9
             ,
          
           
             1
             Cor.
             14.
             20.
             
          
           
             Jude
             ,
             12.
             
          
           
             Faith
             
          
           
             Luke
             ,
             12.
             29.
             
          
           
             Act.
             26.
             28.
             
          
           
             Gen.
             45.
             27.
             
          
           
             1
             King.
             10.
             1.
             
          
           
             John
             ,
             3.
             9.
             
          
           
             1
             Cor
             2.
             9.
             
          
           
             Esa.
             64.
             4.
             〈◊〉
             
          
           
             Job
             .
             36.
             26.
             
          
           
             Esa.
             7.
             9.
             
          
           
             1
             pet
             .
             3.
             15.
             
          
           
             2
             Cor.
             10.
             5.
             
          
           
             Act.
             4.
             31.
             
          
           
             psal
             .
             18.
             44.
             
          
           
             Addition
             9.
             
          
           
             concerning
             the
             evidence
             of
             faith
             ,
             and
             freedom
             of
             assent
             .
          
           
             Rom.
             10.
             
             〈◊〉
             .
          
           
             1
             Cor.
             13.
             
             〈◊〉
             .
          
           
             1
             Cor.
             13.
             12.
             
          
           
             2
             Tim.
             1.
             12.
             
          
           
             A
             poc
             .
             15.
             3.
             
          
           
             Tit.
             1.
             2.
             
          
           
             Heb.
             6.
             18.
             
          
           
             Rom.
             1.
             2.
             
          
           
             Heb.
             6.
             13.
             
          
           
             2
             pet
             .
             1.
             4.
             
          
           
             Heb.
             6.
             17.
             
          
           
             Exo.
             31.
             18.
             
          
           
             Rom.
             4.
             11
             
          
           
             2
             Cor.
             1.
             22
             
          
           
             2
             pet
             .
             1.
             21.
             
          
           
             John
             ,
             2.
             18.
             
          
           
             10.
             38.
             
          
           
             15.
             24.
             
          
           
             Luc.
             1.
             37.
             
          
           
             Esa.
             59.
             1.
             
          
           
             Num.
             11.
             23.
             
          
           
             〈◊〉
             .
             3.
             25.
             
          
           
             Heb.
             11.
             1.
             
          
           
             Col.
             1.
             23.
             
          
           
             2.
             7.
             
          
           
             2
             Cor.
             1.
             24.
             
          
           
             5.
             7.
             
          
           
             Rom.
             14.
             23.
             
          
           
             1.
             
             Cor.
             1.
             21.
             
          
           
             1
             Cor.
             10.
             13.
             
          
           
             Heb.
             12.
             2.
             
          
           
             1
             Tim.
             1.
             15.
             
          
           
             Rom.
             10.
             8.
             
          
           
             Gal.
             6.
             10.
             
          
           
             James
             5.
             15.
             
          
           
             Rom.
             4.
             11.
             
          
           
             John
             20.
             29.
             
          
           
             Hosea
             2.
             20.
             
          
           
             Mark
             16.
             16.
             
          
           
             John
             3.
             18.
             
          
           
             Heb.
             11.
             6.
             
          
           
             Job
             34.
             18.
             
          
           
             John
             3.
             33.
             
          
           
             1.
             
             John
             5.
             10.
             
          
           
             1.
             
          
           
             Eph.
             5.
             6.
             
          
           
             Abak
             .
             2.
             4.
             
          
           
             2.
             
             Thess.
             2.
             11.
             
          
           
             2.
             
             Keg
             .
             7.
             2.
             
          
           
             17.
             
          
           
             In
             1
             Cor.
             c.
             16
             
          
           
             Rom.
             12.
             3.
             
          
           
             Matth.
             8.
             10.
             
          
           
             15.
             28.
             
          
           
             14.
             31.
             
          
           
             Mark
             9.
             24.
             
          
           
             Luk.
             17.
             5.
             
          
           
             Rom.
             14.
             5.
             
          
           
             Eph.
             6.
             16.
             
          
           
             John
             5.
             4.
             
          
           
             1.
             
             Thess.
             5.
             8.
             
          
           
             Heb.
             11.
             33.
             
          
           
             Matth.
             14.
             31.
             
          
           
             Mark
             6.
             5
             ,
             5.
             
          
           
             Mark
             9.
             23.
             
          
           
             Matth.
             17.
             19.
             
          
           
             Gen.
             32.
             28.
             
          
           
             Matth.
             15.
             28.
             
          
           
             8.
             10
             
          
           
             Hebt
             .
             11.
             6.
             
          
           
             John
             5.
             46.
             
          
           
             Addition
             10.
             
          
           
             concerning
             the
             nature
             of
             faith
             .
          
           
             Matth.
             5.
             20.
             
          
           
             7.
             22.
             
          
           
             Acts
             3.
             26.
             
          
           
             John
             14.
             15.
             
          
           
             Hebr.
             4.
             2.
             
          
           
             Luke
             12.
             49.
             
          
           
             Matth.
             3.
             11.
             
          
           
             1
             Thess.
             5.
             19.
             
          
           
             20.
             
          
           
             S.
             Augustine
             
          
           
             1.
             
             Reg.
             10.
             6.
             
          
           
             John
             4.
             42.
             
          
           
             Rom.
             10.
             17.
             
          
           
             Luke
             16.
             10.
             
          
           
             John
             3.
             12.
             
          
           
             Gen.
             30.
             30.
             
          
           
             22.
             7.
             8
             
          
           
             Matth.
             4.
             5.
             
          
           
             Abak
             .
             1.
             16.
             
          
           
             Job
             .
             31.
             24
             ,
             25
             
          
           
             Jer.
             17.
             5.
             
          
           
             Psalm
             146.
             3.
             
          
           
             20.
             7.
             
          
           
             Jer.
             9.
             23.
             
          
           
             7.
             4.
             
          
           
             Ezek.
             33.
             30.
             
          
           
             Deut.
             8.
             3.
             
          
           
             Ezek.
             4.
             16.
             
          
           
             Psalm
             44.
             7.
             
          
           
             127.
             1.
             
          
           
             1
             Tim.
             4.
             4.
             5.
             
          
           
             Job
             .
             1.
             5.
             
          
           
             Gen.
             32.
             9.
             
          
           
             Exo.
             17.
             
          
           
             Pro.
             10.
             15.
             
          
           
             Mic.
             2.
             1.
             
          
           
             2
             Cor.
             13.
             8.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             psal
             .
             17.
             14.
             
          
           
             Agg.
             1.
             6
             
          
           
             2
             Chr.
             16.
             12.
             
          
           
             2
             Sam.
             17.
             1.
             
          
           
             14.
             
          
           
             23.
             
          
           
             Esa.
             19.
             11.
             
          
           
             Psal.
             20.
             7.
             8.
             
          
           
             Jos.
             6.
             20.
             
          
           
             Jud.
             7.
             13.
             
          
           
             psal
             .
             3.
             6.
             
          
           
             4.
             9.
             
          
           
             Exo.
             14.
             13.
             
          
           
             Rom.
             4.
             18.
             &c
             
          
           
             Esa.
             8.
             19.
             
          
           
             1
             Chr.
             10.
             13.
             
          
           
             Esa.
             29.
             15.
             
          
           
             1
             Thess.
             4.
             6.
             
          
           
             〈◊〉
             .
             〈◊〉
             .
             18.
             
          
           
             Gen.
             17.
             7.
             
          
           
             2
             Kin.
             5.
             22.
             
          
           
             Gen.
             17.
             18.
             
          
           
             2
             Thes.
             3.
             2.
             
          
           
             1
             pet
             .
             1.
             7.
             
          
           
             Chr.
             Ro.
             4.
             19.
             
          
           
             Mal
             3.
             14.
             
          
           
             Esa.
             28.
             16.
             
          
           
             Gen.
             32.
             26.
             
          
           
             Mat.
             15.
             23.
             
          
           
             24.
             
          
           
             26.
             
          
           
             Heb.
             11.
             1.
             
          
           
             Vers.
             24.
             
          
           
             Heb.
             12.
             
          
           
             psal
             .
             46.
             2.
             
          
           
             3.
             
          
           
             11.
             
          
           
             Psal
             112.
             6.
             7.
             8.
             
          
           
             Mat.
             14.
             30.
             
          
           
             Job
             ,
             13.
             15.
             
          
           
             Rom.
             3.
             31.
             
          
           
             〈◊〉
             .
             2.
             26.
             
          
           
             Rom
             10.
             10.
             
          
           
             pro.
             4.
             23.
             
          
           
             2
             Cor.
             4.
             13.
             
          
           
             psal
             .
             35.
             10.
             
          
           
             Mat.
             17
             18
             
          
           
             Esa.
             66.
             8.
             
          
           
             Abak
             .
             2.
             4.
             
          
           
             Num.
             23.
             10.
             
          
           
             Rom.
             1.
             12.
             
          
           
             Deu.
             13.
             6.
             &c.
             
          
           
             1
             pet
             .
             1.
             9.
             
          
           
             Mat.
             8.
             13.
             
          
           
             Addition
             11
             of
             the
             seat
             of
             faith
             .
          
           
             Gen.
             2.
             17.
             
          
           
             3.
             15.
             
          
           
             John
             5.
             56.
             
          
           
             Jonah
             3.
             5.
             
          
           
             psal
             .
             119.
             120
             
          
           
             Esay
             59.
             2.
             
          
           
             Eph.
             2.
             14.
             
          
           
             prov
             .
             8.
             13.
             
          
           
             Rom.
             〈◊〉
             .
             1.
             
          
           
             psalm
             83.
             16.
             
          
           
             Esay
             28.
             19.
             
          
           
             Gen.
             3.
             10.
             
          
           
             Acts
             24.
             25.
             
          
           
             Num.
             22.
             23.
             
             &c.
             
          
           
             James
             2.
             19.
             
          
           
             Matth.
             24.
             6.
             
          
           
             Heb.
             4.
             13.
             
          
           
             Psalm
             149.
             7.
             
          
           
             Psalm
             130.
             3.
             
          
           
             1
             Gor.
             10.
             22.
             
          
           
             Job
             13.
             25.
             
          
           
             6.
             12.
             
          
           
             2
             Cor.
             5.
             20.
             
          
           
             Heb.
             10.
             27.
             
          
           
             31.
             
          
           
             1
             Thess.
             5.
             3.
             
          
           
             prov
             .
             29.
             1.
             
          
           
             Matth.
             5.
             26.
             
          
           
             Mal.
             1.
             6.
             
          
           
             Zach.
             14.
             9.
             
          
           
             psalm
             23.
             8.
             
          
           
             prov
             .
             16.
             14.
             
          
           
             19.
             12.
             
          
           
             Rev.
             15.
             4.
             
          
           
             Ecclus.
             8.
             1.
             
          
           
             Dan.
             3.
             24.
             
          
           
             Dan.
             6.
             
          
           
             psalm
             69.
             5.
             
          
           
             Exod.
             2.
             12.
             
          
           
             14.
             
          
           
             Heb.
             4.
             13.
             
          
           
             1.
             
          
           
             Rom.
             8.
             15.
             
          
           
             Esay
             .
             29.
             10.
             
          
           
             Psalm
             84.
             11.
             
          
           
             Luk.
             15.
             19.
             
          
           
             Dent.
             5.
             29.
             
          
           
             Psalm
             19.
             9.
             
          
           
             Phil.
             2.
             12.
             
          
           
             Prov.
             28.
             14.
             
          
           
             Cant.
             3.
             1.
             
          
           
             pro.
             1.
             7.
             
          
           
             psal
             .
             111.
             10.
             
          
           
             Eccles.
             12.
             13.
             
          
           
             pro.
             14.
             27.
             
          
           
             Eccles.
             8.
             11.
             
          
           
             psal
             .
             36.
             1.
             
          
           
             Gen.
             20.
             11.
             
          
           
             psal
             .
             50.
             21.
             
          
           
             Rom.
             2.
             4.
             
          
           
             pro.
             29.
             1.
             
          
           
             psal
             .
             90.
             11.
             
          
           
             psal
             .
             53.
             6.
             
          
           
             Apoc.
             21.
             8.
             
          
           
             Luc
             12.
             4.
             
          
           
             Exod.
             1.
             7
             
          
           
             22.
             
          
           
             1
             Kin.
             12.
             27.
             
          
           
             Mat.
             2.
             10.
             
          
           
             John
             11.
             47.
             
          
           
             pro.
             10.
             24.
             
          
           
             Esa.
             66.
             2.
             
          
           
             Heb.
             10.
             31
             
          
           
             psal
             .
             130.
             3.
             
          
           
             1
             Cor.
             10.
             11.
             
          
           
             Gen.
             4.
             
          
           
             psal
             .
             90.
             12.
             
          
           
             2
             Cor.
             5.
             10.
             
          
           
             Heb.
             4
             13.
             
          
           
             Am.
             8.
             12.
             
          
           
             1
             Sam.
             16.
             7.
             
          
           
             1
             Chr.
             28.
             9.
             
          
           
             psal
             .
             62.
             11.
             
          
           
             Deut.
             32.
             41.
             
          
           
             Job
             .
             26.
             13.
             
          
           
             psal
             .
             5.
             5.
             
          
           
             pro.
             11.
             4.
             
          
           
             Mat.
             16.
             27.
             
          
           
             Joel
             2.
             1.
             
          
           
             Mar.
             13.
             
          
           
             Luk.
             21.
             
          
           
             Jer.
             29.
             23.
             
          
           
             Mat.
             3.
             5.
             
          
           
             Apoc.
             14.
             13.
             
          
           
             Mat.
             3.
             12.
             
          
           
             Dan.
             3.
             19.
             
          
           
             Ap.
             21.
             18.
             
          
           
             Job
             .
             10.
             21.
             
          
           
             22.
             
          
           
             L.
             9.
             
             Moral
             .
          
           
             Luke
             6.
             25.
             
          
           
             16.
             24.
             
          
           
             Esay
             65.
             13.
             
          
           
             2.
             
          
           
             Esa.
             66.
             24.
             
          
           
             Mar.
             43.
             
          
           
             44.
             45.
             
          
           
             46.
             48.
             
          
           
             Deut.
             5.
             27.
             
          
           
             Gen
             32.
             
          
           
             psal
             34.
             11.
             
          
           
             Job
             1.
             1.
             
          
           
             Deut.
             10.
             12.
             
          
           
             psal
             .
             33.
             8.
             
          
           
             Ezech.
             13.
             22.
             
          
           
             1
             Pet.
             5.
             6.
             
          
           
             pfal
             .
             119.
             120.
             
          
           
             Gen.
             33.
             3.
             
          
           
             1
             Reg.
             20.
             32.
             
          
           
             Psalm
             119.
             24
             
          
           
             Psalm
             7.
             5.
             
          
           
             Euke
             14.
             10.
             
          
           
             1
             Cor.
             1.
             18.
             
          
           
             pfalm
             131.
             1.
             
          
           
             Ezek.
             17.
             24.
             
          
           
             Matth.
             18.
             3.
             
          
           
             Esay
             42.
             8.
             
          
           
             1
             Cor.
             10.
             12.
             
          
           
             Luk.
             14.
             11.
             
          
           
             Matth.
             11.
             29.
             
          
           
             Luk.
             15.
             19.
             
          
           
             Psal.
             131.
             1.
             
          
           
             phil
             .
             2.
             3.
             
          
           
             Lib.
             8.
             
             Moral
             .
          
           
             Luk.
             3.
             5.
             
          
           
             Esa.
             14.
             12
             ,
             14.
             
          
           
             Gen.
             3.
             5.
             
          
           
             Luke
             10.
             17.
             20.
             
          
           
             Dan.
             4.
             30.
             
          
           
             Revei
             .
             3.
             17.
             
          
           
             1
             Tim.
             3.
             6.
             
          
           
             Ezek.
             8.
             12.
             
          
           
             2
             Cor.
             10.
             14.
             
          
           
             1.
             
             Cor.
             4.
             7.
             
          
           
             Gen.
             32.
             10.
             
          
           
             James
             1.
             17.
             
          
           
             Exod.
             33.
             19.
             
          
           
             〈◊〉
             .
             28.
             2.
             
          
           
             Inserm
             .
             de
             resurrectione
             .
          
           
             Exod.
             9.
             28.
             
          
           
             In
             Hexameron
             
          
           
             psal
             .
             8.
             3.
             4.
             
          
           
             Gen.
             18.
             27.
             
          
           
             Luc.
             18.
             13.
             
          
           
             Rom.
             7.
             14.
             18.
             
          
           
             2
             Cor.
             3.
             5.
             
          
           
             psal
             .
             40.
             15.
             38.
             4.
             
          
           
             Gen.
             32.
             10.
             
          
           
             Luc.
             17.
             10.
             
          
           
             Dan.
             9.
             7.
             
          
           
             psal
             .
             115.
             1.
             
          
           
             1
             Kin.
             21.
             20.
             29.
             
          
           
             psal
             .
             119.
             71.
             
          
           
             Mat.
             11.
             29.
             
          
           
             John
             8.
             50.
             8.
             4.
             
          
           
             John
             13.
             15.
             
          
           
             phil
             .
             2.
             8.
             
          
           
             De
             Verb.
             Dom
             
          
           
             Mat.
             5.
             3.
             
          
           
             psal
             .
             131.
             1.
             12.
             3
             
          
           
             phil
             .
             4.
             12.
             
          
           
             De
             Catech.
             nud
             .
          
           
             psal
             .
             51.
             3.
             
          
           
             psal
             .
             38.
             13.
             14.
             
          
           
             John.
             5.
             44.
             
          
           
             Hos.
             g.
             8.
             15.
             
          
           
             Rom.
             8.
             15.
             
          
           
             Rom.
             3.
             19.
             
          
           
             psal
             .
             89.
             47.
             
          
           
             Lam.
             322.
             
          
           
             Esa.
             6.
             13.
             
          
           
             Luc
             12.
             32.
             
          
           
             Esa.
             30.
             18.
             
          
           
             Lam.
             3.
             29.
             
          
           
             Esa.
             66.
             2.
             
          
           
             psal
             .
             17.
             7.
             34.
             21.
             90.
             14.
             
          
           
             psal
             .
             13.
             5.
             
          
           
             32.
             11.
             
          
           
             psal
             .
             147.
             11.
             
          
           
             〈◊〉
             10.
             in
             psalm
             91.
             
          
           
             Heb.
             6.
             19.
             
          
           
             Acts
             27.
             29.
             
          
           
             Heb.
             10.
             23.
             
          
           
             Rom.
             5.
             3.
             
          
           
             psalm
             27.
             15.
             
          
           
             16.
             10.
             
          
           
             〈◊〉
             Psalm
             3.
             
          
           
             psalm
             〈◊〉
             .
             13.
             
          
           
             2.
             
          
           
             2
             Cor.
             3.
             5.
             
          
           
             phil
             .
             2.
             13.
             
          
           
             John
             15.
             5.
             
          
           
             1
             Cor.
             1.
             29.
             31
             
          
           
             1
             Thess.
             5.
             8.
             
          
           
             prov
             .
             13.
             12.
             
          
           
             psalm
             115.
             2.
             
          
           
             Rom.
             8.
             22.
             
          
           
             in
             Psalm
             36.
             
          
           
             Rom.
             12.
             12.
             
          
           
             Heb.
             10.
             13.
             
          
           
             Luke
             16.
             10.
             
          
           
             Matth.
             6.
             25.
             
          
           
             30.
             
          
           
             psalm
             40.
             4.
             
          
           
             Esay
             28.
             15.
             
          
           
             Rom.
             8.
             25.
             
          
           
             psalm
             147.
             11
             
          
           
             2
             Cor.
             12.
             12
             
          
           
             In
             Cant.
             serm
             .
             8
             
          
           
             psalm
             .
             23.
             6.
             
          
           
             Greg.
             in
             Reg.
             
          
           
             psalm
             146.
             3.
             
          
           
             Esay
             63.
             16.
             
          
           
             Job
             15.
             15.
             
          
           
             psalm
             .
             〈◊〉
             .
             30.
             
          
           
             psalm
             119.
             49.
             
          
           
             2.
             
          
           
             psalm
             78.
             20.
             
          
           
             Lib.
             3
             Moral
             .
          
           
             2
             Cor.
             2.
             7.
             
          
           
             Gen.
             4.
             14.
             
          
           
             psalm
             36.
             5.
             
          
           
             prov
             .
             11.
             7.
             
          
           
             23.
             18.
             
          
           
             psalm
             16.
             9.
             
          
           
             Act.
             2.
             26.
             
          
           
             psalm
             22.
             4
             ,
             5.
             
          
           
             1
             Sam.
             17.
             37
             
          
           
             Heb.
             10.
             23.
             
          
           
             Rom.
             15.
             4.
             
          
           
             2
             Sam.
             12.
             13.
             
          
           
             Ephes.
             2.
             6.
             
          
           
             2
             Kin
             18.
             21.
             
          
           
             prov
             .
             25.
             19.
             
          
           
             1
             pet
             .
             1.
             3.
             
          
           
             psal
             .
             42.
             14.
             
          
           
             2
             Kin.
             20.
             3.
             
          
           
             1
             John
             3.
             3.
             
          
           
             psal
             .
             37.
             3.
             
          
           
             psal
             .
             4.
             5.
             
          
           
             Rom.
             5.
             3.
             4.
             
          
           
             psal
             .
             40.
             4.
             62.
             8.
             115.
             9.
             10
             11.
             51.
             13.
             75.
             5.
             
          
           
             in
             Psal.
             66.
             
          
           
             Hos.
             14.
             3.
             
          
           
             1
             Cor.
             14.
             15.
             
          
           
             Exod.
             14.
             15.
             
          
           
             Esa.
             29.
             13.
             
          
           
             Math.
             15.
             8.
             7.
             21.
             
          
           
             Rom
             8.
             26.
             
          
           
             psal
             .
             123.
             2.
             
          
           
             Serm.
             5.
             de
             .
             verb.
             Domin
             .
          
           
             psal
             50.
             15.
             
          
           
             psal
             .
             107.
             
          
           
             vers
             .
             4.
             10.
             23.
             2.
             6.
             8.
             15.
             21.
             31.
             
          
           
             psal
             .
             34.
             2.
             15.
             13.
             107.
             42.
             
          
           
             Luc.
             18.
             1.
             
          
           
             11.
             2.
             
          
           
             〈◊〉
             .
             141.
             2.
             
          
           
             Numb
             .
             28.
             3.
             8
             
          
           
             in
             Tim.
             4.
             5.
             
          
           
             Mat.
             14.
             19.
             26.
             26.
             30.
             
          
           
             Eph.
             6.
             13.
             
          
           
             psal
             .
             68.
             1.
             
          
           
             70.
             1.
             
          
           
             Jac.
             5.
             13.
             
          
           
             17.
             
          
           
             18.
             
          
           
             2
             Kin.
             1.
             10.
             
          
           
             psal
             .
             106.
             17.
             
          
           
             Exod.
             14.
             16.
             22.
             28.
             
          
           
             Josh
             10.
             12.
             
          
           
             Exod.
             17.
             11.
             
          
           
             2
             Sam.
             24.
             
          
           
             1
             Sam.
             1.
             9.
             
          
           
             Jon.
             3.
             
          
           
             2
             King.
             20.
             6.
             
          
           
             Mat.
             17.
             21.
             
          
           
             Exod.
             32.
             10.
             
          
           
             Gen.
             18.
             27.
             
          
           
             30.
             10.
             
          
           
             psal
             .
             50.
             15.
             
          
           
             Joel
             .
             2.
             32.
             
          
           
             Act.
             2.
             21.
             
          
           
             Rom.
             10.
             13.
             
          
           
             Mat.
             7.
             8.
             
          
           
             John.
             16.
             23.
             
          
           
             Jer.
             10.
             25.
             
          
           
             Esay
             65.
             24.
             
          
           
             Exod.
             30.
             6.
             
          
           
             Esay
             56.
             7.
             
          
           
             1
             King.
             8.
             41.
             
          
           
             Ezra
             7.
             23.
             
          
           
             psalm
             141.
             2.
             
          
           
             Luke
             1.
             10.
             
          
           
             Rom.
             5.
             2.
             
          
           
             Heb.
             5.
             7.
             
          
           
             Rom.
             8.
             34.
             
          
           
             Rev.
             1.
             6.
             
          
           
             Zach.
             12.
             10.
             
          
           
             Gal.
             4.
             6.
             
          
           
             psalm
             25.
             1.
             62.
             8.
             
          
           
             142.
             2.
             
          
           
             Jac.
             5.
             13.
             
          
           
             Dan.
             9.
             16.
             
          
           
             psal
             25.
             21.
             
          
           
             85.
             4.
             
          
           
             3.
             
          
           
             Luke
             22.
             32.
             
          
           
             John
             17.
             15.
             
          
           
             1
             Cor.
             10.
             13.
             
          
           
             Psalm
             89.
             23.
             
          
           
             2
             Chro.
             20.
             12
             
          
           
             Prov.
             18.
             10.
             
          
           
             Dan.
             3.
             17.
             18.
             
          
           
             Matth.
             26.
             39.
             
          
           
             Luk.
             22.
             42.
             
          
           
             2.
             
          
           
             Psal.
             119.
             73.
             125.
             
          
           
             68.
             28.
             
          
           
             Luke
             17.
             5.
             
          
           
             2
             〈◊〉
             .
             3.
             18.
             
          
           
             Matth.
             20.
             22.
             
          
           
             1.
             
             John
             5.
             14.
             
          
           
             psalm
             27.
             4.
             
          
           
             Gen.
             28.
             20.
             
          
           
             prov
             .
             30.
             8.
             
          
           
             2
             Sam.
             15.
             25
             
          
           
             Jac.
             4.
             3.
             
          
           
             psal
             .
             78.
             18.
             27.
             30.
             31.
             
          
           
             1
             Sam
             8.
             22.
             
          
           
             Job
             1.
             
             &
             2.
             
          
           
             Mark
             5.
             13.
             
          
           
             2
             Cor.
             12.
             8.
             
          
           
             De
             〈◊〉
             bono
             lib.
             3.
             cap.
             1.
             
          
           
             De
             verb.
             〈◊〉
             .
             cap.
             1.
             
          
           
             Luke
             18.
             2.
             
          
           
             Luke
             11.
             8.
             
          
           
             2.
             
             Cor.
             12.
             8.
             
          
           
             In
             Johan
             .
             14.
             
          
           
             In
             lib.
             sent
             .
          
           
             Prosperi
             .
          
           
             Hexam
             .
             lib.
             1.
             
          
           
             In
             Moral
             .
          
           
             In
             Matth.
             
          
           
             1
             John
             5.
             16.
             
          
           
             James
             5.
             15.
             
          
           
             Matth.
             5.
             44.
             
          
           
             Exod.
             17.
             4.
             
          
           
             1
             Sam.
             12.
             23
             
          
           
             psalm
             35.
             13.
             
          
           
             1
             Tim.
             2.
             2.
             
          
           
             psalm
             122.
             6.
             137.
             6.
             
          
           
             Esay
             .
             65.
             24.
             
          
           
             Matth.
             7.
             7.
             
          
           
             psalm
             116.
             12
             
          
           
             Gen.
             2.
             3.
             
          
           
             Esa.
             24.
             13.
             &c
             
          
           
             2
             Chro.
             29.
             31
             33.
             16.
             
          
           
             psalm
             50.
             23.
             
          
           
             2
             Cor.
             4.
             15.
             
          
           
             psalm
             50.
             15.
             
          
           
             1
             Cor.
             4.
             7.
             
          
           
             psalm
             121.
             1.
             
          
           
             James
             1.
             17.
             
          
           
             psal
             .
             16.
             6.
             
          
           
             In
             Eph.
             
          
           
             In
             Johan
             .
          
           
             philip
             .
             4
             11
             
          
           
             Heb.
             13.
             5.
             
          
           
             psal
             .
             66.
             14.
             111.
             1.
             40.
             9.
             35.
             14.
             57.
             10.
             
             〈◊〉
             .
             16.
             40.
             9.
             
          
           
             Hom.
             25.
             in
             Math.
             
          
           
             psal
             .
             95.
             1.
             147.
             12.
             148.
             1
             
          
           
             1
             Sam.
             13
             14.
             
          
           
             psal
             .
             55.
             17.
             
          
           
             psal
             .
             119.
             164.
             175.
             
          
           
             Luc.
             2.
             14.
             
          
           
             Apoc.
             7.
             12.
             
          
           
             psal
             .
             108.
             1
             
          
           
             psal
             .
             19.
             9.
             
          
           
             psal
             .
             29.
             9.
             
          
           
             psal
             .
             133.
             1.
             
          
           
             psal
             .
             147.
             1.
             
          
           
             Act.
             20.
             35.
             
          
           
             Luc.
             5.
             14.
             
          
           
             Mar.
             5.
             20.
             
          
           
             Psal.
             40.
             15.
             
          
           
             psal
             .
             108.
             103.
             1.
             42.
             4.
             62.
             8.
             
          
           
             1
             〈◊〉
             .
             14.
             15.
             
          
           
             Epst.
             
               ad
               probam
            
             .
          
           
             Ja.
             1.
             6.
             
          
           
             psal
             .
             145.
             18.
             
          
           
             Jac.
             1.
             7.
             
          
           
             Mar.
             11.
             24.
             
          
           
             Luc.
             18.
             
          
           
             psal
             .
             102.
             17
             
          
           
             Dan.
             9.
             18.
             
          
           
             Born.
             
          
           
             pro.
             21.
             13.
             
          
           
             Mar.
             11.
             25.
             
          
           
             Judith
             7.
             30.
             
          
           
             Luc.
             18.
             1.
             
          
           
             1
             Thess.
             5.
             17.
             
          
           
             ad
             Probam
             
          
           
             Epist.
             121.
             
          
           
             Luc.
             11.
             
          
           
             Aug.
             haer
             .
             57.
             
          
           
             ad
             quodl
             .
             vult
             deum
             .
          
           
             L.
             I.
             C.
             22.
             
          
           
             Numb
             .
             11.
             6.
             
          
           
             2
             Kin.
             〈◊〉
             .
             〈◊〉
             
          
           
             Ep.
             121.
             
          
           
             1
             Cor.
             7.
             5.
             
          
           
             Dan.
             4.
             24.
             
          
           
             James
             5.
             15
             
          
           
             Rom.
             8.
             26.
             
          
           
             psalm
             66.
             19.
             
          
           
             psal
             .
             101.
             2
             ,
             3.
             
          
           
             63.
             6.
             
          
           
             66.
             16.
             
          
           
             58.
             5.
             
          
           
             Gen.
             3.
             9.
             
          
           
             Levit.
             7.
             15.
             
          
           
             Rule
             6.
             
          
           
             1
             Sam.
             14.
             19
             
          
           
             Job
             21.
             15.
             
          
           
             Luke
             7.
             35.
             
          
           
             psalm
             95.
             1.
             34.
             3.
             
          
           
             148.
             
          
           
             psalm
             116.
             1.
             
          
           
             psalm
             28.
             
             〈◊〉
             .
             21.
             
          
           
             Rom.
             9.
             3.
             
          
           
             1
             Cor.
             13.
             
          
           
             Ver.
             13.
             
          
           
             Lib.
             confess
             .
          
           
             Matth.
             22.
             40.
             
          
           
             Rom.
             13.
             9.
             
          
           
             John
             13.
             34.
             
          
           
             1
             John.
             2.
             7.
             
          
           
             Lib.
             de
             dilig
             .
             Deum
             .
          
           
             1
             John
             4.
             10.
             
          
           
             De
             〈◊〉
             〈◊〉
             .
          
           
             Job
             .
             25.
             6.
             
          
           
             psalm
             22.
             6.
             
          
           
             Rom.
             9.
             11.
             
          
           
             Rom.
             5.
             10.
             
          
           
             John
             3.
             16.
             
          
           
             Ephes.
             2.
             4.
             
          
           
             Rom.
             8.
             32.
             
          
           
             Mat.
             12.
             24.
             27.
             63.
             
          
           
             Esa.
             53.
             3.
             
          
           
             Luc.
             9.
             58.
             
          
           
             Esa.
             53.
             4.
             5.
             
          
           
             John
             5.
             18.
             
          
           
             15.
             13.
             
          
           
             1
             John
             3.
             16.
             
          
           
             Cant.
             8.
             6.
             
          
           
             Rom.
             5.
             5.
             
          
           
             Esa.
             5.
             3.
             4.
             
          
           
             psal
             .
             16.
             1.
             
          
           
             116.
             11.
             
          
           
             Rom.
             5.
             5.
             
          
           
             Math.
             25.
             24.
             
          
           
             psal
             .
             42.
             1.
             
          
           
             Luc.
             14.
             29.
             
          
           
             Mat.
             10.
             37.
             
          
           
             Deut.
             11.
             13.
             
          
           
             phil
             .
             3.
             19.
             
          
           
             prov
             .
             27.
             7
             ,
          
           
             psal
             .
             119.
             
             〈◊〉
             .
          
           
             psal
             .
             16.
             11.
             
          
           
             Rev.
             19.
             10.
             
          
           
             John.
             15.
             15.
             
          
           
             John
             20.
             17.
             
          
           
             Gen.
             37.
             3.
             
          
           
             Luc.
             12.
             13
             
          
           
             Heb.
             12.
             17.
             16.
             
          
           
             Esa.
             1.
             31.
             
          
           
             Luc.
             7.
             47.
             
          
           
             Mat.
             6.
             21.
             
          
           
             Mar
             8.
             14.
             
          
           
             Ezek.
             33.
             31.
             
          
           
             psalm
             119.
             97
             
          
           
             Heb.
             12.
             16.
             
          
           
             Gen.
             25.
             30.
             
          
           
             psalm
             42.
             2.
             
          
           
             phil
             .
             2.
             23.
             
          
           
             Gal.
             5.
             22.
             
          
           
             psalm
             4.
             8.
             
          
           
             Gen.
             29.
             〈◊〉
             
          
           
             Acts
             19.
             27.
             
          
           
             Psalm
             132.
             4.
             
          
           
             Psal.
             119.
             126
             ,
             127.
             
          
           
             Cant.
             8.
             7.
             
          
           
             1
             Cor.
             13.
             4.
             
          
           
             John
             15.
             13.
             
          
           
             psalm
             31.
             23.
             139.
             21.
             94.
             16.
             
          
           
             John
             14.
             15.
             
          
           
             1
             John
             2.
             2.
             4.
             
          
           
             John
             15.
             15.
             
          
           
             Matth.
             12.
             49.
             
          
           
             Rom.
             1.
             1.
             
          
           
             2
             pet
             .
             1.
             1.
             
          
           
             Jude
             1.
             
          
           
             Revel
             .
             1.
             1.
             
          
           
             Rom.
             6.
             16.
             
          
           
             Gen.
             2.
             17.
             
          
           
             1
             Sam.
             15.
             22
             
          
           
             1
             pet
             .
             2.
             1.
             2.
             
          
           
             Jer.
             7.
             22
             ,
             23.
             
          
           
             1
             Kin.
             20.
             35
             ,
             36.
             
          
           
             Matth.
             26.
             39.
             
          
           
             Job
             .
             11.
             5.
             
          
           
             1
             Sam.
             3.
             9.
             
          
           
             psal
             .
             50.
             7.
             2.
             5.
             
          
           
             Job
             .
             36.
             24.
             37.
             14.
             
          
           
             psal
             .
             19.
             1.
             2.
             3.
             
          
           
             John
             15.
             18.
             
          
           
             Gen.
             5.
             22.
             
          
           
             Amos
             3.
             3.
             
          
           
             1
             King
             22.
             12.
             
          
           
             Jer.
             44.
             17.
             
          
           
             1
             Sam.
             8.
             20.
             
          
           
             Rom.
             8.
             7.
             
          
           
             Ezech.
             13.
             3
             
          
           
             prov
             .
             21.
             2.
             
          
           
             Jer.
             18.
             11.
             
          
           
             Gen.
             6.
             5.
             
          
           
             1
             pet
             .
             2.
             11.
             
          
           
             psal
             .
             78.
             9.
             
          
           
             psal
             .
             81.
             12.
             
          
           
             Rom.
             1.
             24
             
          
           
             Gal.
             1.
             16.
             
          
           
             Rom.
             6.
             17.
             
          
           
             Mor.
             12.
             
          
           
             Jer.
             23.
             33.
             
             &c.
             
          
           
             De
             Praecepto
             et
             Dispensatione
             .
          
           
             John.
             6.
             60.
             
          
           
             Math.
             8.
             29.
             
          
           
             1
             Sam.
             15.
             21.
             
          
           
             Gen.
             31.
             30.
             
          
           
             Mat.
             25.
             24.
             
          
           
             Rom.
             5.
             19.
             
          
           
             Rom.
             8.
             20.
             7.
             23.
             
          
           
             psal
             .
             119.
             32.
             
          
           
             Deut.
             5.
             32.
             
          
           
             Eccles.
             10.
             2.
             
          
           
             2
             Thess.
             3.
             2.
             
          
           
             phil
             .
             2.
             14.
             
          
           
             Mat.
             22.
             5.
             
          
           
             Hugo
             
          
           
             Mat.
             22.
             12.
             
          
           
             Levit.
             26.
             15.
             16.
             
          
           
             Heb.
             11.
             24.
             
          
           
             Gen.
             39.
             
          
           
             Luke
             2.
             51.
             
          
           
             Phll.
             2.
             8.
             
          
           
             Matth.
             8.
             27.
             
          
           
             Josh.
             10.
             1.
             
          
           
             Dan.
             6.
             
          
           
             Cass.
             
          
           
             Gen.
             19.
             1.
             
          
           
             Rom.
             14.
             19.
             13.
             
          
           
             1
             Cor.
             13.
             4.
             
          
           
             In
             
               Ezek
               hom
            
             .
             7
             
          
           
             Rom.
             5.
             3
             ,
             4
             ,
             5.
             
          
           
             Job
             2.
             
          
           
             Heb.
             10.
             36.
             
          
           
             2
             Cor.
             7.
             10.
             
          
           
             2
             Sam.
             17.
             23.
             
          
           
             Luke
             8
             15.
             
          
           
             Jac.
             1.
             4.
             
          
           
             phil
             .
             1.
             29.
             
          
           
             Heb.
             6.
             12.
             
          
           
             2
             Cor.
             12.
             10.
             
          
           
             Rom.
             5.
             4.
             
          
           
             8.
             35.
             
          
           
             38.
             
          
           
             1.
             pet
             .
             4.
             19.
             
          
           
             1.
             pet
             .
             4.
             17.
             
          
           
             Luke
             23.
             31.
             
          
           
             Jer.
             25.
             29.
             
          
           
             Heb.
             12.
             6.
             
          
           
             Esay
             28.
             19.
             
          
           
             psal
             .
             119.
             71.
             
          
           
             Acts
             9.
             
          
           
             Hos.
             2.
             6.
             
          
           
             prov
             .
             13.
             12.
             
          
           
             Hab.
             2.
             3.
             
          
           
             Psalm
             37.
             7.
             
          
           
             2
             pet
             .
             3.
             4.
             
          
           
             Luke
             12.
             48.
             
          
           
             1
             pet
             .
             1.
             7.
             
          
           
             Pet.
             Chrysol
             .
          
           
             Epist.
             85.
             
          
           
             Luke
             24.
             26.
             
          
           
             Acts
             14.
             28.
             
          
           
             2
             Tim.
             3.
             12.
             
          
           
             2
             Tim.
             2.
             4.
             
          
           
             Matth.
             8.
             24.
             
          
           
             Esay
             5.
             2.
             
          
           
             Luke
             3.
             17.
             
          
           
             Job
             .
             2.
             
          
           
             Luc.
             22.
             42.
             
          
           
             1
             pet
             .
             4
             ,
             19.
             
          
           
             c.
             7.
             de
             patientia
             
          
           
             Heb.
             12.
             5.
             
          
           
             1
             King.
             13.
             6.
             
          
           
             prov
             .
             23.
             35.
             
          
           
             Esa.
             51.
             21.
             
          
           
             1
             King.
             18.
             28
             
          
           
             Mar.
             5.
             5.
             
          
           
             Jer.
             5.
             3.
             
          
           
             2.
             30.
             
          
           
             Esa.
             1.
             5.
             
          
           
             Luc.
             23.
             26.
             
          
           
             1
             Sam.
             22.
             
          
           
             psal
             .
             7.
             3.
             
          
           
             2
             Sam.
             16.
             
          
           
             2
             Cor.
             4.
             8.
             
          
           
             psal
             .
             42.
             6.
             
          
           
             Prov.
             18.
             14.
             
          
           
             Gen.
             4.
             13.
             
          
           
             1
             Sam.
             28.
             8.
             
          
           
             Meahs
             of
             Fatience
             .
          
           
             Act.
             9.
             5.
             
          
           
             Lue.
             23.
             41.
             
          
           
             psal
             .
             119.
             75.
             
          
           
             89.
             32
             33.
             
          
           
             Rom.
             8.
             28.
             
          
           
             Luc.
             16.
             25.
             
          
           
             psal
             .
             73.
             5.
             
          
           
             Rom.
             15.
             4.
             
          
           
             Heb.
             12.
             10.
             
          
           
             12.
             3.
             
          
           
             In
             Epist.
             
          
           
             1
             Cor.
             10.
             13.
             
          
           
             Rom.
             8.
             18.
             
          
           
             2
             Cor.
             4.
             17.
             
          
           
             Signes
             of
             Patience
             .
          
           
             Job
             1.
             21.
             
          
           
             Job
             1.
             22.
             2.
             10.
             
          
           
             Acts
             5.
             41.
             
          
           
             Psalm
             27.
             14.
             
          
           
             2.
             
          
           
             1
             Cor.
             8.
             4.
             
          
           
             2
             Cor.
             4.
             4.
             
          
           
             Phil.
             3.
             19.
             
          
           
             Ephes.
             5.
             5.
             
          
           
             Psal.
             4.
             2.
             
          
           
             1
             Tim.
             6.
             20.
             
          
           
             Hos.
             10.
             13.
             
          
           
             Gen.
             20.
             9.
             
          
           
             Job
             .
             8.
             44.
             
          
           
             Gen.
             3.
             2.
             
          
           
             1
             pet
             .
             1.
             7.
             
          
           
             Deut.
             15.
             11.
             
          
           
             1
             Cor.
             11.
             19.
             
          
           
             Gen.
             1.
             3.
             
          
           
             Psal.
             138.
             2.
             
          
           
             2
             pet
             .
             2.
             2.
             
          
           
             John
             16.
             13.
             
          
           
             Matth.
             13.
             45.
             
          
           
             Deut.
             4.
             32.
             
          
           
             Matth.
             7.
             7.
             
          
           
             Esay
             65.
             1.
             
          
           
             1
             Thes.
             5.
             21.
             
          
           
             Matth.
             6.
             33.
             
          
           
             Esay
             55.
             6.
             
          
           
             phil
             .
             2.
             21.
             
          
           
             Deut.
             4.
             29.
             
          
           
             Jerem.
             29.
             13.
             
          
           
             prov
             .
             2.
             4.
             
          
           
             Jerem.
             45.
             5.
             
          
           
             1.
             
             Tim.
             6.
             3.
             
          
           
             Ephes.
             6.
             14.
             
          
           
             Deu.
             18.
             10
             ,
             11
             
          
           
             Jerem.
             10.
             2.
             
          
           
             Esay
             8.
             19.
             
          
           
             Ezek
             21.
             21.
             
          
           
             1
             Sam.
             28.
             16
             
          
           
             1
             Chro.
             10.
             13
             
          
           
             2
             Kings
             1.
             3.
             
          
           
             Act.
             16.
             17.
             18
             
          
           
             Deut.
             2.
             1.
             2.
             5
             
          
           
             Levit.
             10.
             1.
             
          
           
             prov
             .
             2.
             16.
             
          
           
             Gen.
             35.
             2.
             
          
           
             Act.
             17.
             
          
           
             1.
             
             Cor.
             1.
             10.
             
          
           
             Heb.
             10.
             25.
             
          
           
             1
             Cor.
             11.
             19
             
          
           
             Tract
             .
             18.
             in
             Iohn
             .
          
           
             Act.
             8.
             28.
             
          
           
             Act.
             10.
             2.
             
          
           
             Rom.
             1.
             18.
             
          
           
             Act.
             18.
             24.
             
          
           
             26.
             
          
           
             De
             Civ
             .
             Dei.
             
          
           
             psal
             .
             30.
             10.
             
          
           
             John
             18.
             37
             
          
           
             Mat.
             4.
             10.
             
          
           
             Esa.
             42.
             8.
             
          
           
             Judg.
             10.
             14.
             
          
           
             Malach.
             1.
             6.
             
          
           
             psal
             .
             5.
             2.
             
          
           
             Hos.
             2.
             20.
             
          
           
             Math.
             6.
             24.
             
          
           
             Esa.
             1.
             22.
             
          
           
             Gen.
             35.
             2.
             
          
           
             1
             Kin.
             18.
             21
             
          
           
             Zeph.
             1.
             5.
             
          
           
             1
             Cor.
             5.
             8.
             
          
           
             Luc.
             5.
             36.
             
          
           
             Rev.
             3.
             16.
             
          
           
             Iohn
             .
             6.
             26.
             
          
           
             Jam.
             1.
             8.
             
          
           
             Job
             28.
             13.
             
          
           
             Zach.
             11.
             12.
             
          
           
             1
             Cor.
             6.
             20.
             
          
           
             Coloss.
             2.
             8.
             
          
           
             Tit.
             1.
             14.
             
          
           
             Gala.
             2.
             11.
             
          
           
             3.
             
          
           
             Rom.
             8.
             27.
             
          
           
             7.
             14.
             
          
           
             Esa.
             45.
             7.
             
          
           
             psal
             .
             139.
             11.
             93.
             9.
             
          
           
             1
             John.
             3.
             20.
             
          
           
             1
             Sam.
             16.
             7.
             
          
           
             psal
             .
             51.
             6.
             
          
           
             Luke
             17.
             11.
             
          
           
             1
             Sam.
             15.
             30
             
          
           
             Prov.
             4.
             23.
             
          
           
             Rom.
             10.
             10.
             
          
           
             1
             John
             3.
             18.
             
          
           
             Rom.
             6.
             17.
             
          
           
             Col.
             3.
             23.
             
          
           
             Gen.
             17.
             1.
             
          
           
             Job
             .
             1.
             1.
             8.
             6.
             
          
           
             Luk.
             8.
             15.
             
          
           
             Exod.
             25.
             11.
             37.
             2.
             
          
           
             psalm
             45.
             14.
             
          
           
             Matth.
             23.
             25.
             
          
           
             Hos.
             7.
             11.
             
          
           
             Matth.
             10.
             16.
             
          
           
             The
             means
             .
          
           
             psalm
             16.
             9.
             
          
           
             Rom.
             2.
             16.
             
          
           
             Eccles.
             12.
             14.
             
          
           
             Ephes.
             6.
             5.
             
          
           
             Signes
             of
             uprightnesse
             .
          
           
             1
             Cor.
             4.
             3.
             
          
           
             Mark
             6.
             8.
             14.
             66.
             69.
             
          
           
             2
             King.
             20.
             3.
             
          
           
             Gen
             38.
             24.
             
          
           
             26.
             
          
           
             Rom.
             7.
             24.
             
          
           
             psal
             .
             139.
             23
             ,
             24.
             
          
           
             7.
             3.
             
          
           
             5.
             
          
           
             4.
             4.
             
          
           
             Phil.
             1.
             10.
             
          
           
             Perseverance
             .
          
           
             In
             Epist.
             
          
           
             Col.
             4.
             6.
             
          
           
             Acts
             21.
             13.
             
          
           
             Psalm
             78.
             57.
             
          
           
             Gal.
             6.
             9.
             
          
           
             Lib.
             1.
             〈◊〉
             
          
           
             Ezek.
             18.
             24.
             
          
           
             Matth.
             24.
             13.
             
          
           
             Epist.
             129.
             
          
           
             Esay
             7.
             9.
             
          
           
             Rom.
             11.
             22.
             
          
           
             Matth.
             24.
             42.
             25.
             5.
             25.
             43.
             
          
           
             Heb.
             3.
             12
             ,
             13
             
          
           
             Esay
             5.
             11.
             
          
           
             prov
             .
             23.
             29
             ,
             30.
             
          
           
             Rom.
             1.
             8.
             
          
           
             2
             Tim.
             4.
             6.
             
          
           
             Dan.
             2.
             32.
             
          
           
             〈◊〉
             .
             〈◊〉
             .
          
           
             2
             Tim.
             4.
             10.
             
          
           
             Exod.
             6
             &c.
             
          
           
             Revel
             .
             12.
             3.
             
          
           
             Means
             of
             perseverance
             .
          
           
             Luke
             12.
             38.
             
          
           
             Josh.
             1.
             6
             ,
             7
             ,
             8
             ,
             9
             ,
          
           
             Ephe.
             6.
             10
             ,
          
           
             2
             pet
             .
             2.
             20.
             22.
             
          
           
             Numb
             6.
             6.
             
          
           
             〈◊〉
             .
             10.
             
          
           
             phil
             .
             3.
             14.
             
          
           
             In
             Gen.
             28.
             12
             
          
           
             Apoc.
             2.
             19.
             
          
           
             Phil.
             1.
             9.
             
          
           
             Psal.
             92.
             13.
             14.
             84.
             7.
             
          
           
             2
             king
             2.
             11.
             
          
           
             Job
             .
             2.
             3.
             
          
           
             Heb.
             12.
             12.
             
          
           
             Act.
             11.
             23.
             13.
             43.
             .
             14.
             22.
             
          
           
             Ezech.
             34.
             4.
             
          
           
             9.
             4.
             
          
        
         
           Notes for div A25404-e85970
           
             1.
             
          
           
             Mat.
             8.
             8.
             
          
           
             Exod.
             31.
             2.
             
          
           
             35.
             30
             ,
             31.
             
          
           
             In
             Amos
             5.
             23.
             
          
           
             Col.
             2.
             23.
             
          
           
             1
             Sam.
             15.
             21.
             
          
           
             Deut.
             12.
             10.
             
          
           
             Addition
             11.
             
          
           
             Of
             forbidding
             the
             making
             of
             Images
             .
          
           
             Col.
             2.
             23.
             
          
           
             Addition
             14.
             
          
           
             Of
             voluntary
             worship
             .
          
           
             〈◊〉
             King
             8.
             64.
             
          
           
             Est.
             9.
             22.
             
          
           
             1
             Sam.
             30.
             
          
           
             Acts
             7.
             44.
             
          
           
             Heb.
             8.
             5.
             
          
           
             Exod.
             25
             40.
             
          
           
             Vers.
             40.
             
          
           
             Deut.
             12.
             32.
             
          
           
             Matth.
             15.
             9.
             
          
           
             13.
             
          
           
             Esay
             1.
             12.
             
          
           
             Plato
             lib.
             7
             de
             legibus
             .
          
           
             Socrates
             
          
           
             Hom.
             5.
             in
             Matth.
             
          
           
             De
             〈◊〉
             .
             〈◊〉
             .
             12.
             
          
           
             Esa.
             40.
             18.
             
          
           
             Gen.
             31.
             19.
             
          
           
             2
             Kin.
             23.
             11.
             
          
           
             Ezec.
             8.
             14.
             
          
           
             Jer.
             44.
             17.
             
          
           
             Amos
             5.
             25.
             
          
           
             Act.
             7.
             42.
             43
             ,
          
           
             Deut.
             4.
             16.
             
          
           
             Judg.
             8.
             33.
             
          
           
             Num.
             25.
             3.
             
          
           
             2
             Kin.
             1.
             2.
             
          
           
             Jud.
             2.
             13.
             
          
           
             Rom.
             1.
             23.
             
          
           
             1
             Sam.
             5.
             2.
             
          
           
             Bel.
             23.
             
          
           
             Deut.
             4.
             12.
             〈◊〉
             
          
           
             Heb.
             11.
             1.
             
          
           
             John
             4.
             21.
             
          
           
             Exod.
             25.
             18.
             
          
           
             Heb.
             9.
             5.
             
          
           
             Resp.
             
          
           
             Exo.
             25.
             22.
             
          
           
             Ei
             de
             Idol
             .
          
           
             〈◊〉
             .
             2.
             pa.
             447.
             
          
           
             Obj.
             
          
           
             Num.
             21.
             8.
             
          
           
             Resp.
             
          
           
             Gen.
             5.
             21.
             31.
             19.
             6.
             3.
             
          
           
             John
             20.
             25.
             11.
             21.
             32.
             
          
           
             16.
             7
             
          
           
             Exo.
             32.
             1.
             
          
           
             l.
             2.
             de
             orig
             erroris
             .
          
           
             Esa.
             36.
             7.
             
          
           
             psal
             .
             19.
             4.
             
          
           
             Rom.
             123.
             
          
           
             sap
             .
             c.
             14.
             
          
           
             Gen.
             31.
             19.
             
          
           
             l.
             1.
             
             CC.
             24.
             27.
             
          
           
             l.
             3.
             
             Heres
             .
             27.
             
          
           
             l.
             1.
             contra
             valentinian
             .
          
           
             l.
             3.
             
             Heres
             .
             79.
             
          
           
             cont
             .
             Adimant
             .
             c.
             13.
             
          
           
             Levit.
             19.
             28.
             
          
           
             1
             Thess.
             4.
             13.
             
          
           
             Epist.
             ad
             Chorepiscop
             .
          
           
             Can.
             14.
             
          
           
             Tom.
             5.
             
          
           
             Sect.
             4.
             
          
           
             Deut.
             4.
             12.
             
          
           
             John
             4.
             2.
             
             &c.
             
          
           
             Hebr.
             9.
             5.
             
          
           
             Exod.
             25.
             18.
             
          
           
             Numb
             .
             21.
             8.
             
          
           
             Exod.
             25.
             22.
             
          
           
             2
             Kings
             18.
             4.
             
          
           
             Exod.
             33.
             18.
             
          
           
             1
             Cor.
             3.
             3.
             
          
           
             De
             Civ
             .
             〈◊〉
             lib.
             4.
             cap.
             〈◊〉
             
          
           
             Inpsalm
             101.
             
          
           
             Lib.
             1.
             
          
           
             Basil.
             
          
           
             Heb.
             1.
             3.
             
          
           
             Lib.
             10.
             cap.
             4.
             
          
           
             Addition
             13.
             
             Of
             S.
             Chrysost.
             Liturgy
             .
          
           
             Rom.
             1.
             31.
             
          
           
             Addition
             14.
             
             Of
             the
             second
             Council
             of
             Nice
             .
          
           
             in
             vita
             Adriani
             
          
           
             lib.
             1.
             c.
             23.
             24.
             
          
           
             Can.
             3.
             
          
           
             De
             morib
             .
             Eccles.
             cap.
             34.
             
          
           
             Ambros.
             de
             fuga
             seculi
             cap.
             3.
             
          
           
             Hieron
             in
             1
             John
             5.
             10.
             
          
           
             Eras.
             censura
             .
             Catech.
             6.
             &
             in
             praefat
             .
             in
             Hieron
             .
             Epiphanius
             Heres
             .
             19.
             
          
           
             Augustine
             de
             morib
             .
             Eccles.
             cap.
             36.
             
          
           
             lib.
             1.
             cap.
             10.
             de
             consens
             .
             Evang.
             
          
           
             Cedr
             .
             〈◊〉
             .
          
           
             Anno
             787.
             
          
           
             Ephes.
             Constan
             Eliber
             .
          
           
             Can.
             36.
             15.
             
          
           
             Carthag
             .
             5.
             
          
           
             In
             〈◊〉
             5.
             
          
           
             Jude
             23.
             
          
           
             Deut.
             16.
             22.
             
          
           
             Deut.
             7.
             25.
             
          
           
             16.
             21.
             
          
           
             2
             Sam.
             6.
             6.
             15.
             21.
             
          
           
             Gen.
             31.
             19.
             
          
           
             Jer.
             22.
             26.
             27.
             
          
           
             Heb.
             8.
             5.
             
          
           
             Num.
             12.
             7.
             
          
           
             Heb
             3.
             2.
             
          
           
             Act.
             3.
             22.
             7.
             37.
             
          
           
             Deut.
             18.
             15.
             12.
             32.
             
          
           
             Jer.
             2.
             11.
             
          
           
             Deut.
             5.
             3.
             2
             
          
           
             1
             pet
             .
             3.
             19.
             20.
             
          
           
             Addition
             15.
             
          
           
             whether
             preaching
             be
             properly
             part
             of
             Gods
             worship
             .
          
           
             Deut.
             31.
             13.
             
          
           
             Act.
             15.
             12.
             
          
           
             Deut.
             33.
             10.
             
          
           
             Esa.
             61.
             1.
             
          
           
             Jon.
             3.
             2.
             
          
           
             psal
             .
             40.
             9.
             
          
           
             Neh.
             8.
             4.
             
          
           
             Luc.
             16.
             20.
             
          
           
             Mar.
             16.
             15.
             20.
             
          
           
             Act.
             8.
             35.
             20.
             9.
             
          
           
             1
             Cor.
             1.
             21.
             
          
           
             Hos.
             14.
             2.
             
          
           
             Gen.
             4.
             26.
             20.
             17.
             24.
             12.
             
          
           
             Exo.
             8.
             12.
             
          
           
             Num.
             10.
             35.
             6.
             24.
             
             &c.
             
          
           
             1
             Kin.
             8.
             22.
             
          
           
             Esa.
             56.
             7.
             
          
           
             Mat.
             21.
             13.
             
          
           
             Luc.
             11.
             2.
             
          
           
             Gen.
             24.
             27
             
          
           
             Deut.
             31.
             19
             
          
           
             Exo.
             15.
             1.
             
          
           
             psal
             .
             92.
             
          
           
             2
             Chr.
             6.
             4.
             7.
             3.
             6.
             
          
           
             Esr.
             3.
             10.
             
          
           
             Mat.
             11.
             25.
             
          
           
             Luc.
             10.
             21.
             
          
           
             Mat.
             26.
             30.
             
          
           
             Rom.
             7.
             25.
             
          
           
             2
             Cor.
             2.
             14.
             
          
           
             Eph.
             5.
             19.
             
          
           
             phil
             .
             4.
             6.
             
          
           
             Heb.
             13
             15.
             
          
           
             Sacraments
             .
          
           
             Jo.
             19.
             36.
             
          
           
             Exo.
             12.
             46.
             
          
           
             l.
             de
             〈◊〉
             c.
             4.
             
          
           
             l.
             3
             de
             doelr
             .
          
           
             Christiana
             .
             c.
             9.
             
          
           
             John.
             3.
             5.
             
          
           
             In.
             Eph.
             c.
             25
             
          
           
             l.
             1.
             de
             〈◊〉
             et
             concup
             .
             ad
             valer
             .
          
           
             de
             verbis
             Apostolical
             cont
             .
          
           
             〈◊〉
             .
             c.
             14.
             
          
           
             Gal.
             5.
             14.
             
          
           
             Addition
             16.
             the
             Euchrist
             whether
             a
             Sacrifice
             .
          
           
             psal
             .
             116.
             17.
             
          
           
             Plsa.
             93.
             5.
             
          
           
             Discipline
             .
          
           
             In
             Cantde
             discipl
             .
          
           
             Mat.
             3.
             
          
           
             2
             Tim.
             2.
             20.
             
          
           
             de
             corrept
             .
             et
             gra
             
          
           
             c.
             3.
             
          
           
             serm
             .
             238.
             de
             Tempt
             .
          
           
             Mat.
             18.
             17.
             
          
           
             1
             Cor.
             5.
             5.
             
          
           
             2
             Cor.
             10.
             6.
             
          
           
             1
             Thess.
             5.
             14.
             
          
           
             1
             Tim.
             5.
             20.
             
          
           
             de
             Civ
             .
             dei
             .
             l.
             19.
             c.
             16.
             
          
           
             Quaest
             in
             Deut.
             c.
             39.
             
          
           
             de
             fide
             et
             oper
             
          
           
             Ad
             inq
             .
             〈◊〉
             lib.
             1.
             cap.
             2.
             
          
           
             Eph.
             4.
             3.
             
          
           
             Ad
             Casulan
             .
          
           
             Ad
             Marcellin
             .
             Epist.
             5.
             
          
           
             1
             Cor.
             14.
             26.
             
          
           
             Gal.
             2.
             18.
             
          
           
             1
             Cor.
             14.
             4.
             
          
           
             4c
             .
          
           
             33.
             
          
           
             1
             Cor.
             11.
             4.
             
          
           
             The
             Means
             .
          
           
             1
             Tim.
             6.
             20.
             
          
           
             Gal.
             4.
             24.
             
          
           
             Jos.
             1.
             8.
             
          
           
             1
             Tim.
             6.
             14.
             
          
           
             2
             Cor.
             2.
             17.
             
          
           
             1
             Cor.
             5.
             6.
             
          
           
             〈◊〉
             Reg.
             16.
             14.
             
          
           
             The
             signes
             .
          
           
             Matth.
             22.
             32
             
          
           
             1
             Cor.
             11.
             23.
             
          
           
             Addition
             17.
             
          
           
             concerning
             customes
             and
             traditions
             of
             the
             Church
             .
          
           
             Exod.
             32.
             20
             
          
           
             2.
             
             Reg.
             18.
             4.
             
          
           
             Exod.
             23.
             24.
             
          
           
             Daniel
             3.
             18.
             
          
           
             Pars
             secunda
             .
             Negative
             part
             .
          
           
             psalm
             81.
             9.
             
          
           
             Judg.
             18.
             31.
             
          
           
             1
             Reg.
             12.
             
          
           
             Dan.
             3.
             18.
             
          
           
             Ger.
             18.
             2.
             
          
           
             psal
             .
             97.
             7.
             
          
           
             Gen.
             14.
             4.
             3.
             23.
             2.
             15.
             
          
           
             Esay
             19.
             9.
             
          
           
             Exod.
             23.
             24.
             
          
           
             〈◊〉
             .
             4.
             9
             ,
             10
             
          
           
             Heb.
             8.
             5.
             
          
           
             De
             Idolatria
             .
          
           
             Part.
             3.
             sum
             .
             q.
             25.
             
          
           
             Lib.
             2.
             de
             orig
             .
             error
             .
             cap.
             2.
             
          
           
             Hom.
             18.
             in
             Ephes.
             
          
           
             In
             psal
             .
             97.
             7.
             
          
           
             In
             〈◊〉
             .
             115.
             4.
             
          
           
             Rom.
             1.
             25.
             
          
           
             Exod.
             32.
             1.
             
          
           
             l.
             10.
             
             Ep.
             54
             
          
           
             16.
             con
             .
             gent.
             
          
           
             orat
             .
             cont
             .
             〈◊〉
             .
          
           
             c.
             66.
             in
             decal
             .
          
           
             Conc.
             1.
             
             Eph.
             can
             .
             3.
             
          
           
             ad
             Consta
             〈◊〉
             .
          
           
             Apoc.
             22.
             9.
             
          
           
             in
             psal
             .
             96.
             
          
           
             Col.
             2.
             18.
             
          
           
             Addition
             18.
             of
             Images
             .
          
           
             Honor
             signi
             et
             〈◊〉
             
          
           
             Mat.
             5.
             15.
             
          
           
             1
             Cor.
             6.
             20.
             
          
           
             Mat.
             4.
             9.
             
          
           
             Exo.
             3.
             5.
             
          
           
             Levit.
             19.
             30
             ,
             26.
             2
             
          
           
             Eccles.
             5.
             1.
             
          
           
             Honor
             signi
             .
          
           
             phil
             .
             2.
             7.
             8.
             
          
           
             Job
             19.
             9.
             
          
           
             Kev
             4.
             10.
             
          
           
             2
             Sam.
             6.
             22.
             
          
           
             1
             Cor.
             11.
             4.
             
          
           
             1
             Cor.
             11.
             4.
             
          
           
             Mat.
             4.
             9.
             
          
           
             1
             Kin.
             19.
             18.
             
          
           
             Esa.
             2.
             9.
             
          
           
             Honer
             facti
             .
          
           
             Mat.
             8.
             9.
             
          
           
             Gen.
             22.
             1.
             
          
           
             psal
             .
             84.
             2.
             40.
             9.
             
          
           
             prov
             .
             1.
             24.
             
          
           
             Esa.
             65.
             12.
             
          
           
             Luc.
             14.
             24.
             
          
           
             pro.
             8.
             17.
             34.
             
          
           
             Luk
             17.
             28.
             
          
           
             Gen.
             24.
             33.
             
          
           
             Deut.
             11.
             5.
             
          
           
             psal
             .
             95.
             6.
             
          
           
             Ja.
             5.
             10.
             
          
           
             1
             pet
             .
             3.
             5.
             
          
           
             2
             Chr.
             6.
             13.
             
          
           
             29.
             29.
             
          
           
             Behaviour
             in
             Prayer
             .
          
           
             1
             Cor.
             11.
             4.
             
          
           
             Gen.
             18.
             2.
             24.
             26.
             
          
           
             Exo.
             12
             27.
             
          
           
             1
             Kin.
             8.
             54.
             
          
           
             Luc.
             22.
             41.
             
          
           
             Act.
             20.
             36.
             
          
           
             Gen.
             19.
             27.
             
          
           
             Gen.
             24.
             13.
             
          
           
             Ex.
             33.
             10
             
          
           
             Numb
             .
             23.
             10.
             
          
           
             psal
             .
             135.
             2.
             
          
           
             2
             Cro.
             23.
             13.
             
          
           
             Deut.
             9.
             18.
             
          
           
             Matth.
             26.
             39.
             
          
           
             Ezra
             9.
             5.
             
          
           
             Eph.
             3.
             14.
             
          
           
             Luke
             18.
             13.
             
          
           
             psalm
             123.
             1.
             121.
             1.
             
          
           
             John
             11.
             41.
             17.
             1.
             
          
           
             Exod.
             17.
             11.
             
          
           
             psalm
             88.
             9.
             141.
             2.
             
          
           
             1
             Tim.
             2.
             8.
             
          
           
             Numb
             .
             23.
             15
             18.
             
          
           
             Ezek.
             33.
             31
             
          
           
             Mark
             3.
             32.
             
          
           
             Luke
             5.
             17.
             10.
             39.
             
          
           
             Acts
             20.
             9.
             
          
           
             Nehe.
             8.
             4
             ,
             5.
             
          
           
             1
             Cor.
             6.
             20.
             
          
           
             14.
             23.
             25.
             
          
           
             Tit.
             2.
             10.
             
          
           
             The
             Negative
             
          
           
             prov
             .
             6.
             17
             
          
           
             Jer.
             13.
             15.
             
          
           
             Matth.
             8.
             9.
             
          
           
             Hier
             in
             Epist.
             
          
           
             Luke
             12.
             47.
             
          
           
             Vnanimitas
             .
          
           
             1
             Cor.
             11.
             33.
             
          
           
             psalm
             122.
             1.
             3.
             
          
           
             In
             Ps.
             psalm
             34
             3.
             
          
           
             Acts
             2.
             1.
             
          
           
             4.
             24.
             
          
           
             8.
             6.
             
          
           
             Matth.
             22.
             12.
             
          
           
             Apo.
             4.
             10.
             11.
             
          
           
             14.
             2.
             
          
           
             Eph.
             5.
             6.
             
          
           
             1
             pet
             .
             2.
             18.
             
          
           
             Acts
             20.
             7.
             
          
           
             1
             〈◊〉
             .
             11.
             〈◊〉
             
          
           
             1
             Thess.
             5.
             7.
             
          
           
             Esay
             5.
             26.
             
          
           
             Mark
             13.
             27.
             
          
           
             Acts
             20.
             9.
             
          
           
             Cant.
             3.
             1.
             
          
           
             Matth.
             36.
             40.
             
          
           
             Luke
             24
             32.
             
          
           
             Eccles.
             7.
             4.
             
          
           
             prov
             .
             15.
             14.
             
          
           
             Eccus
             .
             21.
             14.
             
          
           
             17.
             
          
           
             prov
             .
             17.
             24.
             
          
           
             Luke
             4.
             20.
             
          
           
             prov
             .
             6.
             13.
             14.
             9.
             
          
           
             Luke
             8.
             18.
             
          
           
             Acts
             16.
             14.
             
          
           
             prov
             .
             18.
             15.
             
          
           
             Esay
             6.
             9
             ,
             10.
             
          
           
             prov
             .
             25.
             12.
             
          
           
             Eccles.
             5.
             1.
             
          
           
             Prov.
             12.
             23.
             
          
           
             Job
             29.
             21.
             
          
           
             Hab.
             2.
             10.
             
          
           
             Zeph.
             1.
             7.
             
          
           
             Luke
             10.
             16.
             
          
           
             Acts
             13.
             16.
             
          
           
             Exod.
             33.
             11.
             
          
           
             psal
             .
             119.
             118
             
          
           
             Matth
             25.
             41.
             
          
           
             Canon
             24.
             
          
           
             The
             means
             .
          
           
             Eccles.
             5.
             1.
             
          
           
             Heb.
             12.
             22.
             25.
             
          
           
             1
             pet
             .
             1.
             12.
             
          
           
             1
             Cor.
             11.
             10.
             
          
           
             prov
             .
             28.
             9.
             
          
           
             The
             〈◊〉
             .
          
           
             Mal.
             1.
             14.
             3.
             
          
           
             1.
             
             Sam.
             20.
             18.
             
          
           
             1
             Sam.
             19.
             14.
             
          
           
             20.
             29.
             
          
           
             Mat.
             9.
             13.
             
          
           
             Judg.
             4.
             7.
             
          
           
             psal
             .
             119.
             63.
             79.
             
          
           
             15.
             4.
             
          
           
             Accessory
             
          
           
             in
             Num.
             3.
             25.
             
          
           
             psal
             .
             42.
             4.
             
          
           
             Iohn
             .
             1.
             42.
             45
             
          
           
             1
             Cor.
             11.
             33.
             
          
           
             Act.
             13.
             8.
             
          
           
             〈◊〉
             .
             2.
             
          
           
             Deut.
             27.
             12.
             13.
             
          
           
             Eph.
             6.
             2.
             
          
           
             Dut.
             25.
             2.
             
          
           
             Act.
             17.
             30.
             
          
           
             1
             Tim.
             1.
             20.
             
          
           
             2
             Sam.
             6.
             22.
             
          
           
             Revel
             .
             13.
             15.
             
          
           
             Dan.
             3.
             6.
             6.
             8.
             
          
           
             Act.
             4.
             18.
             
          
           
             Job
             .
             2.
             4.
             
          
           
             1
             The
             Lord
             thy
             God.
             〈◊〉
             .
             〈◊〉
             
          
           
             2
             Sam.
             16.
             13.
             
          
           
             Esa.
             31.
             3.
             
          
           
             1
             Cor
             1.
             25.
             
          
           
             Exo.
             8.
             19.
             
          
           
             psal
             .
             144.
             5.
             18.
             15.
             104.
             29.
             
          
           
             psal
             .
             89.
             14.
             
          
           
             Potentia
             .
          
           
             Jer.
             23.
             29.
             
          
           
             psal
             .
             7.
             13.
             14.
             
          
           
             68.
             17.
             
          
           
             Dan.
             7.
             10.
             
          
           
             Luc.
             2.
             13.
             
          
           
             Es.
             37.
             36.
             
          
           
             Exo.
             8.
             9.
             10.
             
          
           
             psal
             .
             105.
             30.
             
          
           
             psal
             .
             10.
             13.
             
          
           
             Cant.
             8.
             7.
             
          
           
             prov
             .
             23.
             26.
             
          
           
             2
             Cor.
             11.
             2.
             
          
           
             psal
             .
             69.
             6.
             
          
           
             John
             2.
             17.
             
          
           
             Num.
             5.
             14.
             
          
           
             Ja.
             4.
             1.
             
          
           
             Nah.
             .
             1.
             2.
             
          
           
             pro.
             6.
             34.
             
          
           
             Deut.
             29.
             20
             
          
           
             psal
             .
             79.
             5.
             
          
           
             pro.
             16.
             4.
             
          
           
             Luc.
             12.
             5.
             
          
           
             Num.
             23.
             19.
             
          
           
             Gen.
             6.
             6.
             
          
           
             Aug.
             
          
           
             psal
             .
             18.
             38.
             
          
           
             Rom.
             6.
             19.
             
          
           
             1
             Cor.
             3.
             1.
             
          
           
             l.
             2.
             cont
             .
             Marcion
             .
          
           
             2
             Cor.
             11.
             
          
           
             Mal.
             1.
             2
             ,
             3.
             
          
           
             Rom.
             9.
             
          
           
             Matth.
             6.
             〈◊〉
             
          
           
             Deut.
             22.
             16.
             24.
             3.
             
          
           
             Dan.
             3.
             14.
             
          
           
             Exod.
             23.
             2.
             
          
           
             Ad
             Rustic
             .
          
           
             The
             punishment
             2.
             
          
           
             1
             Sam.
             7.
             16.
             
          
           
             Acts
             15.
             36.
             41.
             
          
           
             psalm
             10.
             14.
             
          
           
             Eccl.
             8.
             11.
             
          
           
             2
             pet
             .
             3.
             4.
             
          
           
             Esay
             26.
             10.
             
          
           
             Abak
             .
             2.
             3.
             
          
           
             Luke
             19.
             44.
             
          
           
             Rev.
             22.
             12.
             
          
           
             psalm
             69.
             25.
             
          
           
             Haggai
             1.
             6.
             
          
           
             Levit.
             26.
             16.
             
          
           
             2
             Sam.
             12.
             14
             
          
           
             Matth.
             21.
             43
             
          
           
             Rev.
             22.
             11.
             
          
           
             The
             sins
             of
             the
             fathers
             upon
             the
             children
             .
          
           
             Deut.
             7.
             10.
             
          
           
             Luke
             8.
             42.
             9.
             38.
             
          
           
             Matth.
             15.
             22.
             
          
           
             2
             Sam.
             18.
             33
             
          
           
             Gen.
             21.
             25.
             2.
             23.
             
          
           
             prov
             .
             17.
             6.
             
          
           
             Luke
             12.
             47.
             
          
           
             Mark
             12.
             40.
             
          
           
             1
             Reg.
             13.
             34.
             
          
           
             2
             Sam.
             12.
             15.
             
          
           
             1
             Reg.
             16.
             12
             ,
             2
             Reg.
             10.
             11.
             
          
           
             Heb.
             10.
             31.
             
          
           
             psal
             .
             44.
             20.
             
          
           
             20.
             
          
           
             2
             Reg.
             14.
             6.
             
          
           
             Deut.
             24.
             16.
             
          
           
             Gal.
             6.
             5.
             
          
           
             2
             Cor.
             5.
             10.
             
          
           
             Esay
             28.
             1.
             
          
           
             Deut.
             32.
             6.
             
          
           
             Gen.
             17.
             7.
             
          
           
             Matth.
             27.
             25.
             
          
           
             Cant.
             2.
             15.
             
          
           
             Esay
             59.
             5.
             
          
           
             psalm
             51.
             9.
             
          
           
             John
             4.
             20.
             
          
           
             Exod.
             33.
             19.
             
          
           
             Jer
             18.
             7
             ,
             8.
             
          
           
             Ezek.
             18.
             28.
             
          
           
             Jonah
             .
             3.
             4.
             10.
             
          
           
             The
             use
             .
          
           
             1
             Sam.
             4.
             18.
             
          
           
             2
             Sam.
             12.
             15.
             
          
           
             Deut.
             26.
             5.
             
          
           
             psalm
             106.
             6.
             
          
           
             Dan.
             9.
             8.
             
          
           
             Gen.
             18.
             19.
             
          
           
             Rom.
             14.
             19.
             
          
           
             3.
             
          
           
             psal
             .
             119.
             21.
             
          
           
             2
             pet
             .
             1.
             4.
             
          
           
             Exod.
             19.
             18.
             
          
           
             Psal.
             133.
             3.
             
          
           
             1
             Sam.
             15.
             26.
             
          
           
             Mat.
             10.
             10.
             
          
           
             Luc.
             17.
             7.
             9.
             
          
           
             Hos.
             10.
             12.
             
          
           
             2
             Tim.
             4.
             8.
             
          
           
             psal
             .
             86.
             13.
             
          
           
             Lam.
             3.
             22.
             
          
           
             psal
             .
             21.
             3.
             
          
           
             23.
             6.
             
          
           
             103.
             4.
             
          
           
             psal
             .
             80.
             14.
             
          
           
             Luc.
             1.
             68.
             
          
           
             Ja.
             2.
             13.
             
          
           
             Gen.
             18.
             32.
             
          
           
             Esa.
             37.
             35.
             
          
           
             Jer.
             5.
             1.
             
          
           
             Ezec.
             16.
             42.
             
          
           
             1
             Kin.
             19.
             10.
             
          
           
             psal
             .
             119.
             139.
             
          
           
             1
             Jo.
             3.
             18.
             
          
           
             Jo.
             14.
             15.
             
          
           
             in
             〈◊〉
             .
          
           
             Math.
             5.
             19.
             
          
           
             psal
             .
             50.
             17.
             
          
           
             119.
             10.
             
          
           
             1
             Kin.
             20.
             40.
             
          
           
             psal
             .
             19.
             10.
             
          
           
             119.
             72.
             
          
           
             Prov.
             4.
             21.
             
          
           
             16.
             17.
             
          
           
             Gen.
             4.
             9.
             
          
           
             2
             Tim.
             4.
             2.
             
          
           
             psal
             .
             119.
             158.
             
          
           
             pro
             ,
             16.
             17.
             
          
        
         
           Notes for div A25404-e104010
           
             Annotation
             .
             19.
             
          
           
             What
             is
             meant
             by
             taking
             Gods
             name
             in
             vain
             .
          
           
             The
             scop
             of
             this
             Commandment
             .
          
           
             psal
             .
             29.
             2.
             
          
           
             psal
             .
             50.
             vlt.
             
          
           
             Esa.
             43.
             7.
             
          
           
             Ephes.
             1.
             6.
             12
             
          
           
             1
             Cor.
             10.
             13.
             
          
           
             2
             Thess.
             1.
             21.
             
          
           
             〈◊〉
             .
             3.
             5.
             
          
           
             8.
             
          
           
             9.
             
          
           
             psal
             .
             34.
             1.
             
          
           
             51.
             15.
             
          
           
             63.
             4.
             6.
             
          
           
             3
             〈◊〉
             .
          
           
             71.
             22.
             
          
           
             51.
             14.
             
          
           
             119.
             172.
             
          
           
             Deut.
             33.
             3.
             
          
           
             The
             manner
             of
             glorifing
             Gods
             name
             .
          
           
             psal
             .
             66.
             2.
             
          
           
             psal
             .
             66.
             8.
             
          
           
             71.
             14.
             15.
             
          
           
             35.
             28.
             
          
           
             66.
             16.
             
          
           
             149.
             1.
             
          
           
             40.
             10.
             
          
           
             Esa.
             42.
             12.
             
          
           
             psal
             .
             22.
             36
             :
          
           
             19.
             4.
             
          
           
             Rom.
             10.
             18.
             
          
           
             psal
             .
             72.
             17.
             
          
           
             79.
             33.
             
          
           
             Motives
             to
             praise
             God.
             
          
           
             Sup
             Math.
             
          
           
             Moral
             .
             l.
             8.
             
          
           
             De.
             Civ
             .
             Dei.
             l.
             
          
           
             22.
             c.
             30
             
          
           
             psal
             .
             8.
             5.
             
          
           
             Heb.
             2.
             7.
             
          
           
             Apoc.
             19.
             1.
             
          
           
             psal
             .
             19.
             1.
             
          
           
             148.
             10.
             
          
           
             psal
             .
             147.
             1.
             
          
           
             Math.
             8.
             4.
             
          
           
             Mar.
             7.
             36.
             
          
           
             8.
             62.
             
          
           
             prov
             .
             12.
             14.
             
          
           
             psal
             .
             45.
             2.
             
          
           
             Mat.
             5.
             16.
             
          
           
             psal
             .
             51.
             15.
             
          
           
             45.
             2.
             
          
           
             Mat.
             5.
             16.
             
          
           
             psal
             .
             19.
             1
             
          
           
             The
             use
             of
             names
             .
             What
             is
             meant
             by
             Gods
             name
             .
          
           
             Exod.
             6.
             3.
             
          
           
             1
             Sa.
             1.
             11.
             &c
             
          
           
             Gen.
             17.
             1.
             
          
           
             Judg.
             13.
             18.
             
          
           
             Deut.
             28.
             58.
             
          
           
             〈◊〉
             .
             5.
             33.
             
          
           
             Jer.
             13.
             11.
             
          
           
             Heb.
             1.
             4.
             
          
           
             Gen.
             17.
             1.
             
          
           
             Gen.
             35.
             10.
             
          
           
             Eccl.
             7.
             1.
             
          
           
             prov
             .
             22.
             1.
             
          
           
             psalm
             138.
             2.
             
          
           
             Gen.
             48.
             16.
             
          
           
             Esa.
             4.
             1.
             
          
           
             Esa.
             43.
             7.
             
          
           
             62.
             2.
             
          
           
             65.
             15.
             
          
           
             Act.
             11.
             26.
             
          
           
             1
             Cor.
             10.
             31.
             
          
           
             Gen.
             11.
             4.
             
          
           
             2
             Sam.
             15.
             8.
             
          
           
             1.
             
             Kin.
             21.
             9.
             
          
           
             2.
             
          
           
             Mat.
             10.
             33.
             
          
           
             Apoc.
             3.
             8.
             
          
           
             4.
             9
             ,
             10.
             
          
           
             Esa.
             59.
             16
             ,
             17
             
          
           
             Psalm
             9.
             17.
             
          
           
             Jer.
             23.
             27.
             
          
           
             Psal.
             1.
             2.
             
          
           
             119.
             97.
             
          
           
             145.
             5.
             
          
           
             pro.
             10.
             11.
             and
             12.
             18.
             
          
           
             pro.
             15.
             2.
             
          
           
             psalm
             71.
             
             〈◊〉
             .
          
           
             16.
             
          
           
             Esa.
             26.
             13.
             
          
           
             Exod.
             9.
             16.
             
          
           
             How
             to
             menti
             on
             Gods
             name
             .
          
           
             psal
             .
             70.
             4.
             and
             72.
             vlt.
             
          
           
             Exa
             .
             18.
             10.
             
          
           
             psal
             .
             124.
             5.
             
          
           
             Ruth
             .
             4.
             14.
             
          
           
             psal
             .
             28.
             6.
             
          
           
             41.
             13.
             
          
           
             Neh.
             9.
             5.
             
          
           
             1
             Sam.
             25.
             32.
             
          
           
             Job
             .
             1.
             21.
             
          
           
             psal
             .
             70.
             4.
             
          
           
             Lev.
             22.
             32.
             
          
           
             Col.
             3.
             17.
             
          
           
             psal
             .
             124.
             
          
           
             〈◊〉
             .
             10.
             8.
             
          
           
             James
             3.
             9.
             
          
           
             Eph.
             4.
             3.
             
          
           
             Mat.
             5.
             16.
             
          
           
             2
             Tim.
             2.
             19.
             
          
           
             Levi.
             21.
             9.
             
          
           
             psal
             .
             50.
             
          
           
             Rom.
             2.
             24.
             
          
           
             psal
             .
             119.
             108.
             
          
           
             psal
             .
             76.
             11.
             
          
           
             psal
             78.
             34.
             
          
           
             Jon.
             1.
             5.
             
          
           
             Eccle.
             5.
             1.
             
          
           
             psal
             .
             75.
             7.
             
          
           
             Esay
             28
             15.
             
          
           
             Jer.
             10.
             15.
             
          
           
             Heb.
             6.
             16.
             
          
           
             The
             necessity
             of
             an
             oath
             .
          
           
             Heb.
             6.
             16.
             
          
           
             Gen.
             18.
             21.
             
          
           
             42.
             20.
             
          
           
             Deut.
             19.
             15.
             
          
           
             Num.
             5.
             13.
             19
             
          
           
             〈◊〉
             .
             17.
             9.
             
          
           
             The
             parts
             of
             an
             Oath
             .
          
           
             Num.
             14.
             21.
             
          
           
             Judg.
             8.
             10.
             
          
           
             1
             Sam.
             3.
             17.
             
          
           
             How
             an
             oath
             brings
             glory
             to
             God.
             
          
           
             prov
             .
             18.
             10.
             
          
           
             The
             Affirmative
             part
             .
          
           
             Deut.
             6.
             13.
             
          
           
             Esa.
             45.
             23.
             
          
           
             Lev.
             5.
             1.
             
          
           
             psal
             .
             63.
             12.
             
          
           
             Gen.
             22.
             16.
             
          
           
             Rev.
             10.
             6.
             
          
           
             2
             Chro.
             15.
             14
             
          
           
             Nehe.
             10.
             29.
             
          
           
             In
             what
             cases
             we
             may
             swear
             .
             In
             Levit.
             
          
           
             The
             use
             of
             an
             oath
             in
             respect
             of
             men
             .
          
           
             Gen.
             21.
             24.
             
          
           
             Josh.
             9.
             29.
             
          
           
             2
             Sam.
             21.
             2.
             
          
           
             2
             King.
             11.
             17
             4.
             
          
           
             1
             King.
             4.
             22.
             
          
           
             2
             Sam.
             21.
             17.
             
          
           
             1
             King.
             1.
             39.
             
          
           
             Josh.
             2.
             12.
             
          
           
             Gen.
             24.
             3.
             
          
           
             Exo.
             22.
             8.
             11.
             
          
           
             Deut.
             19.
             15.
             
          
           
             See
             a
             learned
             determination
             of
             this
             question
             by
             the
             Author
             in
             the
             publick
             Schools
             at
             Cambridge
             anno
             1591.
             inter
             〈◊〉
             .
             The
             oath
             ex
             〈◊〉
             .
          
           
             Deut.
             17.
             12.
             22.
             21.
             24.
             
          
           
             1
             Cor.
             5.
             13.
             
          
           
             Deut.
             13.
             
             &
             17
             &
             19.
             
          
           
             Jer.
             23.
             24.
             
          
           
             Gen.
             3.
             8.
             12.
             
          
           
             4.
             6.
             
          
           
             10.
             
          
           
             18.
             20
             ,
             21
             
          
           
             Deut.
             13.
             13
             ,
          
           
             14.
             
          
           
             17.
             4.
             
          
           
             1
             Cor.
             5.
             1.
             
          
           
             Num.
             5.
             14.
             19
             
          
           
             Exod.
             22.
             11
             
          
           
             Lev.
             6.
             3.
             
          
           
             1
             Reg.
             8.
             31.
             
          
           
             Ezra
             10.
             5.
             
          
           
             Nehem.
             5.
             12.
             
          
           
             Gen.
             24.
             3.
             47.
             29.
             25.
             33.
             
          
           
             Gen.
             42.
             
             &
             43
             
          
           
             1
             Reg.
             18.
             10.
             
          
           
             Josh.
             7.
             19.
             
          
           
             1
             Sam.
             14.
             43
             
          
           
             Jer.
             38.
             14.
             
          
           
             Job
             .
             2.
             4.
             
          
           
             private
             and
             voluntary
             oathes
             .
          
           
             Rom.
             1.
             9.
             
          
           
             Gen.
             32.
             48.
             
          
           
             Jud.
             11.
             10.
             
          
           
             Rom.
             9.
             1.
             
          
           
             2
             Cor.
             1.
             23.
             
          
           
             phil
             .
             1.
             8.
             
          
           
             Apoc.
             10.
             6.
             
          
           
             Gen.
             26.
             12.
             
          
           
             Esa.
             45.
             23.
             
          
           
             1
             Sam.
             3.
             14.
             
          
           
             psal
             .
             89.
             3
             34.
             
          
           
             Mat.
             5.
             34.
             17.
             
          
           
             See
             August
             .
             Hom.
             27.
             et
             ser
             30.
             de
             verb.
             Apost
             .
             Hieron
             in
             Math.
             5.
             &
             in
             Galat.
             6.
             
          
           
             Of
             swearing
             by
             God
             onely
             .
          
           
             〈◊〉
             .
             45.
             23.
             
          
           
             Exo.
             22.
             11.
             
          
           
             Deut.
             26.
             12.
             
          
           
             Eccl.
             8.
             2.
             
          
           
             Amos
             8.
             14.
             
          
           
             Zeph.
             1.
             5.
             
          
           
             Gen.
             45.
             
          
           
             Jos.
             23.
             7.
             
          
           
             psal
             .
             16.
             5.
             
          
           
             Exod.
             23.
             13.
             
          
           
             〈◊〉
             .
             5.
             7.
             
          
           
             psalm
             10.
             4.
             
          
           
             〈◊〉
             .
             2.
             17.
             
          
           
             Zach
             13.
             2.
             
          
           
             psalm
             138.
             2.
             
          
           
             Heb.
             6.
             16.
             
          
           
             Hab.
             2.
             11
             ,
             12.
             
          
           
             Of
             swearing
             in
             a
             right
             manner
             .
          
           
             In
             Jerem.
             c.
             4.
             〈◊〉
             
          
           
             In
             Truth
             ,
             Lev.
             19.
             12.
             
          
           
             Ecclus.
             23.
             11
             
          
           
             Esay
             65.
             16.
             
          
           
             De
             verbis
             Jac.
             Apost
             .
             Nolite
             〈◊〉
             serm
             .
             24
             
          
           
             〈◊〉
             〈◊〉
             .
             〈◊〉
             .
             〈◊〉
             .
             2
             ,
             3.
             
          
           
             〈◊〉
             .
             6.
             7.
             
          
           
             de
             〈◊〉
             bonc
             .
             l.
             1.
             
          
           
             James
             .
             4.
             13.
             14.
             15.
             
          
           
             1
             Kin.
             22.
             16.
             
          
           
             Rom.
             9.
             1.
             
          
           
             In
             judgement
             
          
           
             Eccles.
             5.
             1.
             
          
           
             1
             Sam.
             21.
             6
             25.
             22.
             
          
           
             Mar.
             6.
             23.
             
          
           
             psal
             .
             119.
             9.
             
          
           
             Jer.
             22.
             32.
             
          
           
             Act.
             10.
             15.
             
          
           
             〈◊〉
             .
             5.
             1.
             
          
           
             In
             righteousnes
             .
          
           
             Gen.
             24.
             5.
             
          
           
             Era.
             10.
             3.
             
          
           
             1
             Sam.
             28.
             10.
             
          
           
             Mar.
             6.
             23.
             
          
           
             Gen.
             39.
             9.
             
          
           
             Of
             voluntary
             Oaths
             .
          
           
             1
             Sam.
             23.
             33.
             
          
           
             lib.
             l.
             confess
             .
             cap.
             16.
             
          
           
             Vide
             August
             .
          
           
             Tom.
             10.
             ser.
             10
             de
             verbo
             Apost
             .
             paulo
             post
             medium
             .
          
           
             psalm
             24.
             4.
             
          
           
             psalm
             15.
             2.
             
          
           
             The
             means
             against
             vain
             swearing
             .
          
           
             Lib.
             contr
             .
             mendacium
             .
          
           
             In
             Matth.
             
          
           
             De
             verb.
             Apost
             .
          
           
             Hieron
             ad
             Demetriad
             .
          
           
             Ephes.
             4.
             26.
             
          
           
             James
             1.
             19.
             
          
           
             In
             Ep.
             
          
           
             1
             Sam.
             19.
             6.
             
          
           
             2
             Chro.
             36.
             15.
             
          
           
             Zach.
             5.
             4.
             
          
           
             Acts
             15.
             28.
             
          
           
             2
             Chro.
             15.
             15
             
          
           
             Matth.
             11.
             28.
             
          
           
             psal
             .
             119.
             106
             15.
             5.
             
          
           
             Of
             drawing
             others
             to
             keep
             this
             law
             .
          
           
             Ezek.
             17.
             12.
             17.
             
          
           
             Annot.
             20.
             
          
           
             Concerning
             the
             nature
             of
             a
             vow
             .
          
           
             The
             use
             of
             vows
             
          
           
             Jer.
             35.
             6.
             
          
           
             Numb
             .
             6.
             
          
           
             The
             necessity
             of
             vows
             .
          
           
             1
             Chro.
             29.
             14
             
          
           
             psalm
             .
             76.
             11.
             
          
           
             Ep.
             ad
             〈◊〉
             .
          
           
             Esay
             19.
             21.
             
          
           
             Nahum
             1.
             15.
             
          
           
             Rom.
             10.
             15.
             
          
           
             Numb
             .
             30
             13.
             
          
           
             Psalm
             35.
             13.
             69.
             10.
             6.
             6.
             102.
             9.
             
          
           
             Numb
             .
             6.
             
          
           
             1
             Sam.
             1.
             28.
             
          
           
             Levit.
             27.
             2.
             
          
           
             psalm
             61.
             8.
             
          
           
             psalm
             132.
             2.
             
          
           
             Gen.
             28.
             22.
             
          
           
             Levit.
             27.
             14.
             16.
             
          
           
             Exod.
             36.
             3.
             
          
           
             Levit.
             3.
             38.
             
          
           
             Of
             performing
             our
             vows
             .
          
           
             Eccles.
             5.
             4.
             
          
           
             The
             conditions
             required
             in
             a
             vow
             .
          
           
             Gal.
             4.
             2.
             
          
           
             1
             Tim.
             6.
             1.
             
          
           
             1
             Cor.
             7.
             4.
             
          
           
             Numb
             .
             30.
             5.
             8
             
          
           
             Ad
             Arment
             .
             Ep.
             45.
             
          
           
             Judges
             17.
             3.
             
          
           
             1
             Sami
             .
             5.
             7.
             
          
           
             Act.
             23.
             12.
             
          
           
             2
             〈◊〉
             .
             in
             hist.
             Iepht
             .
          
           
             Amos
             5.
             22.
             
          
           
             psal
             .
             66.
             12.
             
          
           
             Numb
             .
             21.
             2.
             
          
           
             In
             Ep.
             
          
           
             psal
             .
             76.
             11.
             50.
             14.
             
          
           
             De
             vera
             Innoc.
             c.
             15.
             
          
           
             Levit.
             7.
             16.
             
          
           
             Eccles.
             5.
             3.
             
          
           
             de
             bono
             conjugali
             .
          
           
             Levit.
             27.
             10.
             
          
           
             The
             means
             of
             glorifying
             Gods
             name
             .
          
           
             John
             8.
             12.
             
          
           
             John
             6.
             26.
             
          
           
             Act.
             9.
             15.
             
          
           
             Zach.
             10.
             12.
             
          
           
             The
             fift
             rule
             .
          
           
             The
             signes
             .
          
           
             For
             the
             Lord
             will
             not
             hold
             〈◊〉
             &c.
             
          
           
             psalm
             141.
             3.
             
          
           
             Judgements
             for
             the
             breach
             of
             this
             Commandment
             .
          
           
             Levit.
             24.
             11.
             
          
           
             Numb
             .
             5.
             25.
             
          
           
             Zach.
             5.
             4.
             
          
           
             1
             Sam.
             21.
             1.
             
          
           
             1
             Sam.
             34.
             4.
             
          
           
             2
             King.
             19.
             37
             
          
           
             Jerem.
             21.
             7.
             
          
           
             2
             King.
             9
             &
             10
             
          
           
             Ezek.
             17.
             16.
             
          
           
             Acts
             4
             &
             5.
             
          
           
             Psalm
             5.
             6.
             
          
           
             Wisd.
             1.
             11.
             
          
           
             psalm
             8.
             1.
             
          
           
             Exod.
             14.
             4.
             15.
             1.
             
          
        
         
           Notes for div A25404-e116770
           
             The
             order
             of
             the
             Commandments
             .
          
           
             Lev.
             23.
             3.
             
          
           
             Exod.
             5.
             3.
             
          
           
             Why
             this
             Commandment
             is
             so
             large
             .
          
           
             Six
             special
             things
             to
             be
             observed
             in
             this
             Commandment
             .
          
           
             Deut.
             5.
             12.
             
          
           
             The
             parts
             of
             this
             Commandment
             .
          
           
             1
             The
             Precept
             .
          
           
             Lev.
             25.
             3.
             4.
             
          
           
             what
             is
             meant
             by
             sanctifying
             .
          
           
             How
             things
             sanctified
             differ
             from
             others
             Lev.
             20.
             26.
             
          
           
             Lev.
             27.
             28.
             26
             
          
           
             Exod.
             28.
             29.
             30.
             
          
           
             psal
             .
             1.
             2.
             145.
             2.
             55.
             18.
             119.
             164.
             
          
           
             God
             sanctified
             ,
             this
             day
             for
             us
             .
             Tit.
             1.
             15.
             
          
           
             1
             Tim.
             4.
             5.
             
          
           
             Thess.
             4.
             3.
             
          
           
             Heb.
             12.
             9.
             
          
           
             Mat.
             26.
             26.
             
          
           
             Exo.
             3.
             5.
             
          
           
             We
             must
             sanctifie
             it
             .
          
           
             〈◊〉
             in
             our
             judgement
             .
          
           
             Act.
             10.
             15.
             
          
           
             2
             In
             our
             practize
             .
          
           
             〈◊〉
             .
             58.
             13.
             
          
           
             Agg.
             2.
             13.
             
          
           
             Mat.
             5.
             25.
             
          
           
             Of
             the
             rest
             required
             not
             for
             it self
             .
          
           
             Gen.
             2.
             15.
             
          
           
             Gen.
             2.
             3.
             
          
           
             Mar.
             2.
             27.
             
          
           
             1
             Tim.
             4.
             8.
             
          
           
             Addit
             .
             21.
             
             The
             Jewish
             Sabbath
             whether
             Ceremonial
             .
          
           
             Serm.
             13.
             of
             the
             resurrection
             .
             
               page
               529.
               
               〈◊〉
               .
               1.
               10.
               
            
          
           
             psal
             .
             118.
             24.
             
             Aug.
             Epist.
             119.
             13.
             
          
           
             Epist.
             119.
             13.
             
          
           
             1
             Cor.
             5.
             7.
             
          
           
             Hebr.
             1.
             12.
             
          
           
             1
             Cor.
             16.
             2.
             
          
           
             a
             Ad
             〈◊〉
             .
          
           
             b
             1
             Tom.
             〈◊〉
             .
             in
             patrem
             .
          
           
             c
             〈◊〉
             .
             3.
             
          
           
             d
             Euseb.
             l.
             4.
             
          
           
             e
             Justin.
             1.
             115
             
          
           
             f
             Strom.
             7.
             
          
           
             g
             De
             Idol
             .
          
           
             h
             Con.
             Celsum
             .
          
           
             i
             Epist.
             33.
             
          
           
             cap.
             23.
             
          
           
             Annot.
             23.
             of
             Ceremonies
             .
          
           
             Addtion
             21.
             
          
           
             The
             whole
             doctrine
             of
             the
             sabbath
             and
             Lords
             day
             handled
             in
             7
             conclusions
             .
          
           
             vide
             Scholast
             in
             Sent.
             3.
             d.
             
          
           
             37.
             et
             in
             4.
             d.
             
          
           
             27.
             et
             .
             38.
             et
             in
             Tho.
             2.
             2.
             q.
             
          
           
             112.
             
             Summistas
             .
             verbo
             .
             Ferie
             .
             et
             in
             Dominca
             .
             val
             to
             3.
             dist
             .
             7.
             
          
           
             Suar.
             to
             .
             1.
             de
             Religione
             l.
             1.
             
             Navar.
             c.
             
          
           
             13.
             et
             15.
             
             Sot.
             l.
             2.
             de
             Just.
             &
             .
             iure
             .
             Canonistas
             in
             Cap.
             1.
             de
             Feriis
             Eccles
             .
             polit
             .
             p.
             378.
             
          
           
             Deut.
             5.
             15.
             
             &
             24.
             18.
             
          
           
             †
             Phil.
             de
             mund
             〈◊〉
             .
             and
             from
             him
             Reginald
             .
             prax
             .
          
           
             *
             Abulensis
             Parerius
             ,
             Lorinus
             ,
             panlus
             Burgen
             .
             Vatab.
             in
             Genes
             .
             Musculus
             ,
             Galatinus
             .
             &c.
             Brerewood
             ,
             Bp
             White
             .
             Dr
             Dowe
             ,
             and
             others
             .
          
           
             l.
             19.
             c.
             1.
             
          
           
             Annal.
             〈◊〉
             .
          
           
             ad
             diem
             7.
             
          
           
             Sect.
             2.
             
          
           
             Deus
             amit
             .
             in
             Gen.
             4.
             26.
             
          
           
             Calv.
             in
             Exod.
             20.
             in
             precept
             4.
             so
             Mercer
             in
             Gen
             2.
             3.
             peter
             Natar
             oc
             .
          
           
             com
             .
             〈◊〉
             .
             2.
             
          
           
             cap.
             7.
             
             Rivet
             in
             Gen.
             2.
             
             Exercit
             .
             13.
             
             See
             also
             the
             learned
             Grotius
             in
             expos
             .
             decal
             .
             in
             precept
             .
             4.
             
             Junius
             in
             Tertull
             .
             Apo.
             
          
           
             Hookers
             polit
             .
             l.
             5.
             n.
             17.
             
          
           
             Exod-16
             .
          
           
             vide
             Hug.
             
          
           
             Grot.
             votum
             pro
             pace
             .
          
           
             p.
             140.
             141.
             
             &
             discuss
             .
             apol
             .
          
           
             Revit
             .
             p.
             173.
             174.
             
             &c.
             
          
           
             Treatise
             of
             the
             Sabbath
             .
          
           
             p.
             63.
             
             Molina
             tract
             .
             de
             iustit
             2.
             disp
             .
             27.
             
          
           
             Athan.
             in
             hoc
             dictum
             .
             〈◊〉
             mihi
             tradita
             &c.
             Ambros.
             
          
           
             ep
             .
             83.
             
             Chrysost
             .
             de
             resurrect
             .
             ser.
             5.
             
             August
             .
             de
             temp
             .
             15.
             
          
           
             〈◊〉
             .
             20.
             11.
             
          
           
             Deut.
             5.
             15.
             
          
           
             Exod.
             31.
             13.
             
          
           
             Aug.
             tract
             .
             30.
             in
             Joh.
             &
             alibi
             .
             &
             in
             ep
             .
             119
             
          
           
             Col.
             2.
             16.
             
          
           
             Aug.
             de
             spir
             .
             &
             lit
             .
             cap.
             14.
             
          
           
             Bellarm.
             de
             cult
             .
             sanct
             .
             lib.
             3
             cap.
             10.
             
          
           
             Panorm
             in
             c.
             2
             de
             〈◊〉
             n.
             1.
             
          
           
             Reasons
             of
             this
             Commandment
             .
          
           
             1.
             
             God
             liberality
             allowing
             us
             〈◊〉
             dayes
             .
          
           
             Gen.
             2.
             16.
             
          
           
             3.
             1.
             
          
           
             Gen.
             39.
             9.
             
          
           
             2
             Sam.
             12.
             3.
             
          
           
             2
             Sam.
             12.
             8.
             
          
           
             Because
             it
             is
             Gods
             own
             day
             
          
           
             〈◊〉
             .
             22.
             21.
             
          
           
             Thou
             nor
             thy
             son
             &c.
             
          
           
             who
             are
             comprehended
             in
             the
             prohibition
             .
             1
             The
             Paterfamilias
             .
          
           
             Mat
             24.
             45.
             
          
           
             Lnc.
             21.
             48.
             
          
           
             Jos.
             24.
             75.
             
          
           
             Luc.
             19.
             6
             
          
           
             Gen.
             24.
             30.
             
          
           
             Jo.
             13.
             15.
             
          
           
             Gal.
             2.
             11.
             13.
             
          
           
             2
             Children
             in
             Deut.
             20.
             5.
             
          
           
             Gen.
             18.
             19.
             
          
           
             3
             servants
             .
          
           
             Gen.
             18.
             19.
             
          
           
             Col.
             3.
             11.
             
          
           
             Dent.
             5.
             15.
             
          
           
             4
             Cattle
             .
          
           
             psal
             .
             36.
             7.
             
          
           
             pro.
             12.
             10.
             
          
           
             Job
             .
             31.
             38.
             
          
           
             〈◊〉
             .
             3.
             7.
             
          
           
             5
             Strangers
             
          
           
             Gen.
             22.
             〈◊〉
             
          
           
             19.
             8.
             
          
           
             Neh.
             13.
             19.
             
          
           
             General
             reasons
             of
             this
             precept
             .
          
           
             〈◊〉
             24
             of
             Ceremonies
             .
          
           
             Exod.
             23.
             
          
           
             Deut.
             5.
             15.
             
          
           
             in
             Gen.
             
          
           
             〈◊〉
             .
             104.
             
          
           
             Rom.
             13.
             2
             
          
           
             Rest
             why
             the
             word
             Remember
             ,
             is
             prefixed
             .
          
           
             Esa.
             58.
             13
             
          
           
             1
             Otium
             .
          
           
             2
             Sanctum
             .
          
           
             ‖
             Ep.
             157
             ad
             Optat.
             
          
           
             †
             In
             Ezek.
             20.
             
          
           
             Eccl.
             3.
             1.
             
          
           
             Psalm
             46.
             10
             
          
           
             Particular
             works
             forbidden
             the
             Jews
             .
          
           
             Exod.
             16.
             1
             ,
             4
             ,
             26.
             
          
           
             Job
             .
             6.
             58.
             
          
           
             1
             Pet.
             2.
             3.
             
          
           
             Ne.
             13.
             15.
             
             &c.
             
          
           
             Jer.
             17.
             21.
             
          
           
             24.
             
          
           
             Exod.
             34.
             21.
             
          
           
             16.
             29.
             
          
           
             Exod.
             31.
             13
             ,
             14
             ,
             15.
             
          
           
             Jer.
             17.
             27.
             
          
           
             Serm.
             3.
             de
             quadrag
             ,
          
           
             Can.
             37.
             
          
           
             Can.
             35.
             
          
           
             Can.
             1.
             
          
           
             Whether
             the
             rest
             enjoyned
             the
             Jews
             obligeth
             Christians
             
          
           
             Whether
             all
             the
             works
             fordden
             to
             the
             Jews
             ,
             be
             also
             now
             forbidden
             .
          
           
             Matth.
             12.
             5.
             
          
           
             Acts
             1
             12.
             
          
           
             2
             Reg.
             4.
             23.
             
          
           
             Hosea
             6.
             6.
             
          
           
             Matth.
             12.
             7.
             
          
           
             John
             6.
             12.
             
          
           
             Matth.
             12.
             13.
             
          
           
             Deut.
             22.
             4.
             
          
           
             Exod.
             12.
             16.
             
          
           
             Luke
             13.
             15.
             
          
           
             Gal.
             5.
             13.
             
          
           
             1
             Pet.
             2.
             16.
             
          
           
             Homil.
             3.
             de
             quadrag
             .
          
           
             1
             Tim.
             4.
             8.
             
          
           
             〈◊〉
             Asinorum
             .
          
           
             Sabbatum
             aurei
             vituli
             .
          
           
             De
             decem
             choreis
             c.
             3
             &
             ser.
             1.
             in
             psalm
             .
             32.
             
             Hier.
             in
             20
             E.
             zek
             .
             hom
             .
             25.
             
          
           
             Serm.
             3.
             de
             〈◊〉
             .
          
           
             Greg.
             113.
             
          
           
             Exod.
             32.
             5.
             6.
             
          
           
             Can.
             18.
             
          
           
             Sabbatum
             Satanae
             .
          
           
             The
             second
             〈◊〉
             The
             sanctifying
             of
             the
             rest
             .
          
           
             Esa.
             〈◊〉
             .
             13
             
          
           
             〈◊〉
             .
             1.
             4.
             7.
             
          
           
             Mal.
             2.
             3.
             
          
           
             Jer.
             17.
             10.
             
          
           
             publick
             sanctification
             .
          
           
             Lev.
             23.
             3.
             
          
           
             psal
             .
             68.
             6.
             
          
           
             private
             sanctification
             .
          
           
             Ezeh
             .
             38.
             23.
             
          
           
             Exod.
             31.
             13.
             
          
           
             Jer.
             1.
             5.
             
          
           
             Zach.
             73.
             
          
           
             1
             Cor.
             10.
             16.
             
          
           
             2
             Cron.
             29.
             5.
             
          
           
             Act.
             10.
             15.
             
          
           
             Rom.
             15.
             16.
             
          
           
             Lev.
             8.
             10.
             
          
           
             1
             Jo.
             2.
             27.
             
          
           
             Luk.
             11.
             13.
             
          
           
             Thess.
             5.
             19.
             
          
           
             Deut.
             12.
             8.
             
          
           
             Can.
             vlt.
             
          
           
             The
             duty
             of
             sanctification
             
          
           
             prayer
             .
          
           
             1
             Tim.
             4.
             5.
             
          
           
             Mar.
             35.
             39.
             
          
           
             psal
             .
             111.
             1.
             
             Mar.
             6.
             46.
             
          
           
             Act.
             16.
             13.
             
          
           
             1
             Cor.
             14.
             16.
             
          
           
             2.
             
          
           
             Num.
             6.
             24.
             
          
           
             Luc.
             8.
             12.
             
          
           
             The
             word
             .
          
           
             Esa.
             42.
             21.
             
          
           
             Act.
             13.
             14.
             
          
           
             15.
             
          
           
             27.
             
          
           
             15.
             21.
             
          
           
             1
             Thess.
             5.
             72.
             
          
           
             Jo.
             5.
             39.
             
          
           
             Esa.
             8.
             19.
             
          
           
             20.
             
          
           
             34.
             16.
             
          
           
             Act.
             17.
             11.
             
          
           
             Apoc.
             1.
             3.
             
          
           
             Num.
             21.
             14.
             
          
           
             Deut.
             9.
             2.
             
          
           
             Act.
             0.
             28.
             
          
           
             Jos.
             10.
             13.
             
          
           
             Rom.
             10.
             15.
             
          
           
             Esa.
             52.
             7.
             
          
           
             Num.
             1.
             15.
             
          
           
             Jo.
             17.
             17.
             
          
           
             Nehem.
             8.
             8.
             
          
           
             Acts
             15.
             21.
             
          
           
             13.
             15.
             
          
           
             Acts
             8.
             28.
             
          
           
             Meditation
             .
          
           
             Luc.
             2.
             19.
             
          
           
             Psalm
             119.
             97
             
          
           
             Psalm
             92.
             
          
           
             Ver.
             4.
             
          
           
             Ver.
             7.
             
          
           
             Ver.
             10.
             12.
             
          
           
             Rom.
             2.
             2
             ,
             &c.
             
          
           
             10.
             
          
           
             Eccl.
             12.
             12.
             
          
           
             Conference
             .
          
           
             Mal.
             3.
             7.
             
          
           
             〈◊〉
             .
             2.
             46.
             
          
           
             Luc
             3.
             10.
             
          
           
             Acts
             2.
             37.
             
          
           
             Gal.
             2.
             2.
             2
             
             Reg.
             2.
             11.
             
          
           
             Luc.
             24.
             15
             ,
             17
             Mal.
             3.
             16.
             
          
           
             Deut.
             6.
             7.
             
          
           
             11.
             19.
             
          
           
             Praise
             .
          
           
             Psalm
             35.
             
             〈◊〉
             .
          
           
             29.
             2.
             
          
           
             96.
             8.
             
          
           
             65.
             1.
             2
             
          
           
             Exod.
             12.
             16.
             
          
           
             Apoc.
             22.
             11.
             
          
           
             1
             Cor.
             13
             9.
             
          
           
             John
             5.
             
             〈◊〉
             .
          
           
             Apoc.
             7.
             14.
             
          
           
             1
             Tim.
             4.
             16.
             
          
           
             Numb
             .
             20.
             12.
             
          
           
             Levit.
             20.
             7.
             
          
           
             〈◊〉
             .
             5.
             16.
             
          
           
             2
             Pet.
             1.
             10.
             
          
           
             James
             2.
             18.
             
          
           
             Matth.
             12.
             12.
             
          
           
             2
             Tim.
             2.
             21.
             
          
           
             Of
             works
             of
             Mercy
             .
          
           
             Hos.
             6.
             6.
             
          
           
             Matth.
             9.
             13.
             
          
           
             Deut.
             16.
             16.
             
          
           
             Lev.
             8.
             31.
             
          
           
             Exod.
             29.
             32.
             
          
           
             1
             Cor.
             16.
             1
             ,
             2.
             
          
           
             Deut.
             26.
             
          
           
             For
             the
             body
             .
          
           
             Matth.
             25.
             35.
             
          
           
             36.
             
          
           
             2
             Sam.
             2.
             5.
             
          
           
             John
             12.
             7.
             
          
           
             Lib.
             de
             cura
             pro
             mortuis
             .
          
           
             1
             〈◊〉
             .
             16.
             3.
             
          
           
             Nehem.
             8.
             10.
             
          
           
             Act.
             20.
             35.
             
          
           
             Dan.
             4.
             27.
             
          
           
             Luc.
             11.
             41.
             
          
           
             Prov.
             21.
             13.
             
          
           
             Object
             .
             1.
             
          
           
             Sol.
             
          
           
             Aug.
             
          
           
             Object
             .
             2.
             
          
           
             Sol.
             
          
           
             Luc.
             21.
             2.
             
          
           
             Esay
             .
             516.
             
          
           
             2.
             
          
           
             Spiritual
             works
             of
             mercy
             ,
          
           
             Deut.
             11.
             19.
             
          
           
             Dan.
             12.
             3.
             
          
           
             pro.
             27.
             9.
             
          
           
             Job
             .
             3.
             4.
             4.
             
          
           
             psal
             .
             51.
             13.
             
          
           
             1
             Tim.
             6.
             17.
             
          
           
             2
             Cor.
             1.
             4.
             
          
           
             1
             Th.
             5.
             14.
             
          
           
             Rom.
             12.
             15.
             
          
           
             Mat.
             18.
             15.
             
          
           
             1
             Th.
             5.
             14.
             
          
           
             Matth.
             6.
             14.
             
          
           
             5.
             
             〈◊〉
             .
          
           
             44.
             
          
           
             Luc.
             22.
             34.
             
          
           
             Act.
             7.
             10.
             
          
           
             in
             Mat.
             23.
             5.
             
          
           
             Ja.
             5.
             16.
             
          
           
             Mat.
             5.
             9.
             
          
           
             〈◊〉
             .
             2.
             cont
             .
             Parmen
             .
          
           
             Of
             fasting
             the
             vse
             .
          
           
             Lev.
             23.
             31.
             
          
           
             16.
             31.
             
          
           
             psal
             .
             50.
             10.
             
          
           
             Mat.
             11.
             25.
             
          
           
             psal
             .
             51.
             17.
             
          
           
             32.
             5.
             
          
           
             Rom.
             7.
             19.
             
          
           
             Col.
             3
             1.
             5.
             
          
           
             〈◊〉
             .
             2.
             15.
             
          
           
             Zach.
             7.
             5.
             
          
           
             Act.
             13.
             3.
             
          
           
             2
             Cor.
             11.
             27.
             
          
           
             1
             Cor.
             7.
             5.
             
          
           
             psal
             .
             109.
             24.
             
          
           
             publick
             fasts
             ,
             Joel
             .
             2
             15.
             
          
           
             Mat.
             6.
             16.
             
          
           
             psal
             .
             38.
             2.
             
          
           
             Jos.
             7.
             6.
             
          
           
             Jud.
             20.
             26.
             
          
           
             1
             Sam.
             7.
             6.
             
          
           
             Joel
             .
             2.
             13.
             
          
           
             2
             Chr.
             20.
             3.
             
          
           
             Esth.
             4.
             16.
             
          
           
             Jon.
             3
             5.
             
          
           
             Zach.
             7.
             3.
             
          
           
             Esr.
             9.
             4.
             
          
           
             Act.
             13.
             3.
             
          
           
             14.
             23.
             
          
           
             Private
             fasts
             .
          
           
             2
             Sam.
             12.
             16.
             
          
           
             1
             Kin.
             21.
             27.
             
          
           
             Job
             .
             33.
             19.
             20
             
          
           
             psal
             .
             107.
             17.
             18.
             
          
           
             1
             Kin.
             21.
             4.
             
          
           
             Luc.
             7.
             38.
             
          
           
             Mat.
             10.
             38.
             
          
           
             1
             Cor.
             11.
             31.
             
          
           
             psal
             .
             35.
             13
             
          
           
             1
             Cor.
             7.
             5.
             
          
           
             Mat.
             17.
             21.
             
          
           
             Act.
             10.
             30.
             
          
           
             Mat.
             4.
             2.
             
          
           
             LeV.
             23.
             32.
             
          
           
             Esra
             .
             10.
             6.
             
          
           
             Joel
             1.
             3.
             
          
           
             Exod.
             33.
             
             〈◊〉
             .
          
           
             Nehem.
             9.
             1.
             
          
           
             zach
             .
             7.
             3.
             
          
           
             Bern.
             
          
           
             Lev.
             23.
             28.
             
          
           
             Esay
             58.
             10.
             
          
           
             Acts
             10.
             4.
             
          
           
             Rom.
             14.
             17.
             
          
           
             Esay
             58.
             5.
             
          
           
             Joel
             2.
             12.
             
          
           
             2
             Cor.
             7.
             11.
             
          
           
             Rom.
             8.
             26.
             
          
           
             1
             Cor.
             11.
             31.
             
          
           
             1
             King.
             20.
             32
             
          
           
             Neh.
             9.
             2
             ,
             〈◊〉
             &
             ult
             .
          
           
             3.
             
             Rule
             .
          
           
             4.
             
             Rule
             .
          
           
             The
             Means
             .
          
           
             places
             of
             publick
             worship
             .
          
           
             Levit.
             19.
             30.
             26.
             2.
             
          
           
             psalm
             133.
             14.
             
          
           
             1
             Cor.
             11.
             22
             
          
           
             August
             .
             q.
             57.
             in
             Levit.
             Basil.
             
          
           
             Moral
             .
             Reg.
             30
             Hier
             in
             Epist.
             Sedul
             Chrys.
             Theoph
             Theodor
             .
             Oecum
             .
             in
             locum
             ,
             cum
             aliis
             .
          
           
             *
             That
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Church
             ,
             is
             there
             meant
             ,
             not
             the
             persons
             ,
             but
             the
             place
             ,
             is
             the
             opinion
             of
             most
             of
             the
             Fathers
             .
          
           
             Addition
             25
             :
             Of
             adorning
             of
             Churches
             .
          
           
             1
             Chron.
             17.
             1
             
          
           
             *
             Q.
             Elizab.
             
          
           
             Annot.
             26.
             
          
           
             Of
             the
             Antiquity
             ,
             necessity
             and
             sanctity
             of
             places
             for
             publick
             worship
             .
          
           
             Gen.
             3.
             8.
             
          
           
             4.
             3.
             
          
           
             13.
             4.
             
          
           
             22.
             1.
             
          
           
             21.
             33.
             
          
           
             Exod.
             26.
             
          
           
             Dent.
             12.
             5.
             
          
           
             2
             Chron.
             3.
             1.
             
          
           
             2
             Chron.
             6.
             7.
             
          
           
             Psalm
             132.
             5.
             
          
           
             The
             persons
             .
          
           
             Mal.
             2.
             7.
             
          
           
             Heb.
             5.
             1.
             
          
           
             2
             Cor.
             5.
             20.
             
          
           
             Exo.
             3.
             10.
             
          
           
             Esa.
             6.
             8.
             
          
           
             Jo.
             20.
             21.
             
          
           
             Jer.
             15.
             19.
             
          
           
             Of
             the
             reverence
             due
             to
             the
             persons
             .
          
           
             1
             Kin.
             12.
             31
             13.
             33.
             
          
           
             Levit.
             10.
             11.
             
          
           
             Deut.
             31.
             9.
             23.
             
          
           
             Jos.
             15.
             15.
             
          
           
             1
             Sam.
             1.
             1.
             19.
             18.
             
          
           
             2
             Tim.
             2.
             15.
             
          
           
             Num.
             4.
             3.
             
          
           
             1
             Thess.
             5.
             13.
             
          
           
             Gal.
             4.
             14.
             
          
           
             Act.
             17.
             34.
             
          
           
             Luc.
             10.
             16.
             
          
           
             Num.
             16.
             32.
             12.
             10.
             
          
           
             2
             Kin.
             2.
             24.
             
          
           
             2
             Chro.
             36.
             16.
             
          
           
             Esra
             .
             2.
             62.
             
          
           
             1
             Thess.
             2.
             13.
             
          
           
             1
             Kin.
             17.
             6.
             
          
           
             Jo.
             13.
             29.
             
          
           
             Lev.
             20.
             7.
             
          
           
             Num.
             16.
             9.
             
          
           
             1
             Kin.
             13
             1.
             
          
           
             Jo.
             5.
             35.
             
          
           
             The
             necessity
             and
             use
             of
             such
             persons
             .
          
           
             Deut.
             5.
             5.
             
          
           
             2
             Tim.
             3.
             15.
             
          
           
             Deut.
             33.
             9.
             
          
           
             Num.
             27.
             21
             
          
           
             2
             Chr.
             24.
             17.
             
          
           
             Deut.
             10.
             8.
             
          
           
             Num.
             8.
             19.
             16.
             46.
             
          
           
             2
             Kir
             .
             2.
             11.
             
          
           
             Ja.
             5.
             18.
             
          
           
             Esa.
             6.
             10.
             
          
           
             Esr.
             37.
             4.
             
          
           
             Ja.
             5.
             14.
             
          
           
             2
             Cor.
             2.
             16.
             
          
           
             Ephe.
             6.
             12.
             
          
           
             2
             King.
             2.
             12.
             
          
           
             2
             Chr.
             24.
             17.
             18.
             
          
           
             They
             are
             the
             preservers
             〈◊〉
             kingdoms
             .
          
           
             psal
             .
             82.
             5.
             
          
           
             pro.
             29.
             18.
             
          
           
             Esa
             :
             17.
             10.
             
          
           
             Jud.
             17.
             18.
             
          
           
             c.
             19.
             
          
           
             1
             Sam.
             3.
             4.
             
          
           
             2
             Chr.
             15.
             3.
             
          
           
             1
             Kin.
             16.
             17.
             
          
           
             Num.
             11.
             29.
             
          
           
             1
             Cor.
             14.
             5.
             
          
           
             Esa.
             39.
             8.
             
          
           
             2
             King.
             20.
             19.
             
          
           
             Of
             the
             Maintenance
             of
             the
             Clergy
             .
          
           
             1
             Kin.
             4.
             30.
             31.
             
          
           
             1
             Cron.
             2.
             5.
             
          
           
             Act.
             7.
             22.
             
          
           
             1
             Sam.
             3.
             9.
             10.
             5.
             
          
           
             Of
             Schools
             and
             Colledges
             .
          
           
             2
             Reg.
             〈◊〉
             〈◊〉
             .
             3.
             
             〈◊〉
             .
             22.
             
             〈◊〉
             .
          
           
             2
             Chro.
             34.
             22
             
          
           
             De
             vita
             〈◊〉
             .
          
           
             Luke
             2.
             46.
             
          
           
             Matth.
             23.
             34.
             
             Acts
             5.
             34.
             
          
           
             1
             Tim.
             4.
             15.
             
          
           
             Acts
             4.
             34.
             
          
           
             7.
             22.
             
          
           
             1
             Reg.
             4.
             30.
             
          
           
             Numb
             .
             4.
             3.
             
          
           
             1
             Tim.
             3
             6.
             
          
           
             2
             Pet.
             3.
             16.
             
          
           
             John
             14.
             9.
             
          
           
             Esay
             52.
             12.
             
          
           
             2
             Tim.
             2.
             15.
             
          
           
             1
             Cor.
             9.
             13
             ,
             14
             
          
           
             5
             ,
             8
             ,
             9
             ,
             10.
             &c.
             
          
           
             Nehe.
             10.
             33.
             34.
             37.
             
             &c.
             
          
           
             Of
             tythes
             ,
             that
             the
             tenth
             is
             due
             to
             God.
             
          
           
             Heb.
             7.
             1
             ,
             2.
             &c.
             
          
           
             Verf.
             〈◊〉
             .
          
           
             1
             Cor.
             9.
             14
             
          
           
             Gen.
             28.
             21.
             
          
           
             1
             Tim.
             5.
             18.
             
          
           
             Levit.
             27.
             30.
             
          
           
             Numb
             .
             18.
             21
             ,
             24.
             
          
           
             Matth.
             23
             23.
             
          
           
             Gal.
             6.
             6.
             
          
           
             Annot.
             27.
             
          
           
             Concerning
             tythes
             .
          
           
             Vide
             Canonistas
             in
             Tit.
             de
             decimis
             .
             &c.
             
          
           
             In
             decret
             .
             Greg.
             et
             in
             sext
             .
             Clem.
             &
             extravag
             .
          
           
             Scholast
             .
             in
             〈◊〉
             2.
             2.
             q.
             〈◊〉
             ,
             〈◊〉
             8
             ,
             Maxime
             〈◊〉
             rez
             de
             〈◊〉
             〈◊〉
             .
             1.
             
             〈…〉
             1.
             
          
           
             Var.
             resol
             .
             c.
             17.
             n.
             2.
             
          
           
             Of
             Oblations
             .
             Levit.
             27.
             
          
           
             1
             Chro.
             26.
             28
             
             Acts
             4.
             35.
             
          
           
             Rom.
             13.
             
          
           
             Matth.
             22.
             21.
             
          
           
             That
             what
             is
             given
             to
             God
             ,
             cannot
             be
             taken
             away
             .
          
           
             Annot
             28.
             
          
           
             Concerning
             oblations
             .
          
           
             Thom.
             2.
             2.
             q.
             86
             a.
             1.
             
             Cajet
             in
             Them.
             Arrag
             .
          
           
             Major
             in
             4.
             d.
             15.
             q.
             4.
             
             〈◊〉
             .
             2.
             
             Suarez
             .
             de
             Relig.
             lib.
             1
             c.
             5.
             n.
             6.
             
             Covar
             .
             lib.
             1.
             n.
             3.
             
          
           
             Gen.
             47.
             22.
             
          
           
             Ezek.
             48.
             14.
             
          
           
             Dan.
             5.
             2
             ,
             3.
             30.
             
          
           
             2
             Chron.
             24.
             7.
             
          
           
             Prov.
             20.
             25.
             
          
           
             Mal.
             3.
             8.
             
          
           
             Acts
             5.
             3.
             
          
           
             *
             See
             a
             learned
             〈◊〉
             
               ad
               Clerum
            
             of
             the
             authors
             upon
             this
             subject
             ,
             
               inter
               opera
               posthuma
               pro
               gradu
               Doctoris
               .
            
          
           
             Hagg.
             1.
             9.
             
          
           
             zach
             .
             5.
             4.
             
          
           
             〈◊〉
             .
             3.
             10.
             
          
           
             The
             signes
             of
             right
             keeping
             the
             day
             .
          
           
             Job
             .
             1.
             5.
             
          
           
             Nehem.
             13.
             19.
             20.
             21.
             
             &c.
             and
             10.
             31.
             
          
           
             Neh.
             13.
             22.
             
          
           
             Of
             procuring
             .
             the
             observation
             of
             this
             law
             by
             others
             
          
           
             13.
             15.
             
          
           
             10.
             31.
             23.
             
          
           
             13.
             17.
             
          
           
             Neh.
             13.
             19.
             22.
             
          
           
             Neh.
             13.
             22.
             
          
           
             Act.
             10.
             33.
             
          
           
             Jos
             24.
             15.
             
          
           
             Luc.
             17.
             10.
             
          
           
             Neh.
             13.
             22.
             
          
        
         
           Notes for div A25404-e135000
           
             de
             doctr
             .
          
           
             Christiana
             .
             〈◊〉
             .
             1.
             
          
           
             1
             Jo.
             4.
             21.
             
          
           
             1
             Joh.
             4.
             20.
             
          
           
             Rom.
             13.
             9.
             
          
           
             Gal.
             5.
             14.
             
          
           
             〈◊〉
             .
             2.
             8.
             
          
           
             in
             hom
             sup
             evang
             .
          
           
             In
             Jo.
             tract
             .
             17.
             
          
           
             Mat.
             25.
             45.
             
          
           
             de
             doct
             .
          
           
             Christiana
             .
             l.
             1.
             
          
           
             c.
             42.
             
          
           
             in
             4.
             
             Luc.
             
          
           
             Rom.
             9.
             2.
             3.
             
          
           
             Rom.
             12.
             15.
             
          
           
             In
             〈◊〉
             .
             serm
             .
             49.
             
          
           
             Math.
             25.
             26.
             
          
           
             in
             homl
             
          
           
             de
             doctr
             .
          
           
             Christiana
             .
          
           
             〈◊〉
             .
          
           
             Rom.
             12.
             18.
             
          
           
             Matth.
             10.
             34.
             
          
           
             In
             Apol.
             
          
           
             Isidor
             .
             de
             summo
             〈◊〉
             .
          
           
             lib.
             3.
             
          
           
             Matth.
             5.
             9.
             
          
           
             Ephes.
             4.
             3.
             
          
           
             ProV
             .
             27.
             
             〈◊〉
             .
             Lev.
             19.
             14.
             
          
           
             Lev.
             17.
             9
             ,
             10
             
          
           
             Levit.
             19.
             13
             ,
             14
             ,
             15
             ,
             16.
             
          
           
             Rom.
             12.
             17.
             
          
           
             L.
             〈◊〉
             .
             de
             civ
             .
             Dei
             
          
           
             In
             Matth.
             5.
             
          
           
             Matth.
             5.
             44.
             
          
           
             Luke
             6.
             27.
             
          
           
             Rom.
             12.
             14.
             
          
           
             Luke
             10.
             30.
             
          
           
             Prov.
             25.
             21.
             
          
           
             1
             John
             3.
             17.
             
          
           
             Luke
             6.
             27
             ,
             28
             ,
             29.
             
          
           
             〈◊〉
             9.
             53.
             
          
           
             John
             4.
             9.
             
          
           
             Luke
             10.
             37.
             
          
           
             Deut.
             22.
             1.
             
          
           
             Exod.
             23.
             4.
             
          
           
             Prov.
             29.
             24.
             
          
           
             Thom.
             2.
             2.
             q.
             44
             Cajet
             .
             ibid.
             Valent
             .
             q.
             19.
             p.
             3
             &
             〈◊〉
             .
          
           
             〈◊〉
             〈◊〉
             .
          
           
             〈◊〉
             .
             in
             Ps.
             
          
           
             Gal.
             6.
             10.
             
          
           
             psal
             .
             122.
             8.
             
          
           
             1
             Tim.
             5.
             8.
             
          
           
             Gen.
             2.
             24.
             
          
           
             1
             Sam.
             1.
             8.
             
          
           
             2
             Cor.
             12.
             
             〈◊〉
             .
          
           
             Tho.
             22.
             q.
             26.
             
             〈◊〉
             8.
             
          
           
             〈◊〉
             .
             de
             hisce
             .
             〈◊〉
             in
             〈◊〉
             .
             〈◊〉
             .
             28.
             c.
             2.
             n.
             28.
             29.
             
             &c.
             
          
           
             Rom.
             7.
             
             〈◊〉
             .
          
           
             de
             mor.
             l.
             1.
             
          
           
             de
             vera
             〈◊〉
             .
          
           
             〈◊〉
             .
             〈◊〉
             〈◊〉
             
          
           
             Gen.
             9.
             6.
             
          
           
             1
             〈◊〉
             .
             4.
             4
             
          
           
             1
             Joh.
             2.
             16.
             
          
           
             Deut.
             17.
             19.
             
          
           
             Acts
             25.
             11.
             
          
           
             Dan.
             6.
             3.
             
          
           
             Phil.
             2.
             21.
             
          
           
             Quest.
             
          
           
             Ans.
             
          
           
             Gen.
             2.
             18.
             
          
           
             1
             Cor.
             12.
             21.
             15.
             
             〈◊〉
             .
          
           
             2
             Tim.
             2.
             20.
             
          
           
             Matth.
             23.
             9.
             
          
           
             Ephes.
             3.
             15.
             
          
           
             Psalm
             27.
             10.
             
          
           
             Job
             .
             29.
             16.
             
          
           
             Gen.
             4.
             20.
             
          
           
             2
             Kings
             2.
             12.
             
          
           
             Job
             12.
             20.
             
          
           
             Ruth
             4.
             4.
             
          
           
             Demost.
             in
             〈◊〉
             .
             &
             alibi
             .
          
           
             Arist.
             polit
             .
             l.
             3.
             c.
             7.
             et
             l.
             5.
             c.
             6.
             
          
           
             1
             Tim.
             2
             2.
             
          
           
             Gen.
             9.
             
          
           
             Heb.
             13.
             17.
             
          
           
             1
             Tim.
             2.
             1
             ,
             〈◊〉
             .
          
           
             Dan.
             4.
             9.
             
          
           
             Esay
             32.
             2.
             
          
           
             〈◊〉
             .
             29.
             7.
             
          
           
             1
             Tim.
             2.
             2.
             
          
           
             Rom.
             13.
             1.
             
          
           
             1
             Tim.
             3.
             1.
             
          
           
             2
             Kings
             5.
             13.
             
          
           
             2
             Sam.
             20.
             19.
             
          
           
             Gen.
             23.
             7.
             
          
           
             Luke
             10.
             10.
             
          
           
             1
             Cor.
             4.
             15.
             
          
           
             Judg.
             17.
             10.
             
          
           
             1
             Sam.
             10.
             12.
             
          
           
             2
             King.
             2.
             12.
             
          
           
             Act.
             5.
             35.
             
          
           
             phil
             .
             2.
             22.
             
          
           
             Exod.
             18.
             2.
             
          
           
             Deut.
             17.
             16.
             
          
           
             Judg.
             5.
             7.
             
          
           
             1
             pet
             .
             2.
             13.
             〈◊〉
             
          
           
             1
             Tim.
             5.
             1.
             2.
             
          
           
             Gen.
             4.
             20
             ,
             21.
             
          
           
             1
             Sam.
             25.
             
             〈◊〉
             .
          
           
             Jam.
             2.
             9.
             
          
           
             Job
             .
             29.
             16.
             
          
           
             2
             Tim.
             3.
             3.
             
          
           
             1
             Tim.
             2.
             2.
             
          
           
             Jer.
             29.
             7.
             
          
           
             1
             Cron.
             29.
             
          
           
             18.
             19.
             
          
           
             Job
             .
             1.
             5.
             
          
           
             p.
             〈◊〉
             .
          
           
             Math.
             23.
             9.
             
          
           
             1
             Tim.
             1.
             17.
             
          
           
             2
             Tim.
             2.
             20
             
          
           
             〈◊〉
             .
             5.
             4.
             
          
           
             Mat.
             25.
             15.
             
          
           
             prov
             .
             5.
             9.
             
          
           
             20.
             3.
             
          
           
             Col.
             3.
             18.
             
          
           
             1
             per.
             2.
             13.
             
          
           
             Luc.
             2.
             51.
             
          
           
             Num.
             162.
             
          
           
             1
             Sam.
             1.
             
             〈◊〉
             .
          
           
             1
             Sam.
             10.
             30.
             
          
           
             Math.
             23.
             6.
             7.
             
          
           
             Job
             .
             29.
             8.
             
          
           
             1
             Kin.
             2.
             19.
             
          
           
             1
             Cor.
             11.
             4.
             
          
           
             Gen.
             41.
             43.
             
          
           
             1
             Kin.
             2.
             19.
             
          
           
             〈◊〉
             .
             33.
             3.
             
          
           
             Ruth
             2.
             10.
             
          
           
             Gen.
             43.
             28.
             
          
           
             Exod.
             18.
             13.
             
          
           
             1
             Kin.
             1.
             2.
             
          
           
             2
             Kin.
             5.
             
             〈◊〉
             .
          
           
             Job
             .
             9.
             10.
             21.
             
          
           
             1
             pet
             .
             3.
             6.
             
          
           
             Gen.
             31.
             35.
             
          
           
             43.
             28.
             
          
           
             Luc.
             17.
             8.
             
          
           
             2
             King
             5.
             2.
             
          
           
             2
             Cron.
             17.
             19
             
          
           
             Job
             .
             29.
             21.
             
          
           
             Joh.
             19.
             11.
             
          
           
             Levit.
             19.
             3.
             
          
           
             Epes
             .
             6.
             
          
           
             1
             pet
             .
             2.
             18.
             
          
           
             1
             Kin.
             3.
             28
             prov
             .
             16.
             14.
             
          
           
             1
             Tim.
             6.
             1.
             
          
           
             Ephes.
             6.
             1.
             prov
             .
             23.
             22.
             
          
           
             〈◊〉
             .
             3.
             1.
             
          
           
             Heb.
             13.
             7.
             
          
           
             Gen.
             22.
             9.
             
          
           
             〈◊〉
             .
             35.
             14
             
          
           
             Luc.
             2.
             51
             
          
           
             Gen.
             31.
             6.
             
          
           
             〈◊〉
             .
             1.
             16.
             
          
           
             〈◊〉
             .
             3.
             9.
             
          
           
             〈◊〉
             .
             7.
             11.
             12
             
          
           
             Rom.
             13.
             7.
             
          
           
             Heb.
             12.
             9.
             
          
           
             Colos.
             3.
             11.
             
          
           
             23.
             
          
           
             1
             pet
             .
             2.
             19.
             
          
           
             Ephes.
             6.
             
             〈◊〉
             .
          
           
             1
             Tim.
             2.
             3.
             
          
           
             Colos.
             3.
             20.
             
          
           
             〈◊〉
             .
             6.
             1.
             
          
           
             Heb.
             13.
             
             〈◊〉
             .
          
           
             Gen.
             11.
             4.
             
          
           
             Rom.
             13.
             2.
             
          
           
             Rom.
             13.
             4.
             
          
           
             1
             Pet.
             2.
             14.
             
          
           
             Psalm
             101.
             1.
             
          
           
             1
             Chro.
             19.
             6.
             
          
           
             1
             Reg.
             21.
             7.
             
          
           
             〈◊〉
             22.
             
             〈◊〉
             .
          
           
             Psalm
             18.
             71.
             
          
           
             2
             Cor.
             12.
             14.
             
          
           
             Ephes.
             5.
             29.
             
          
           
             Numb
             .
             11.
             13.
             
          
           
             Matth.
             23.
             37.
             
          
           
             Ezek.
             11.
             11
             
          
           
             Annotat.
             29.
             
          
           
             Of
             the
             end
             of
             government
             ,
             and
             whether
             people
             be
             above
             their
             governours
             .
          
           
             H.
             Grot.
             de
             jure
             belli
             &
             pacis
             lib.
             1.
             c.
             8.
             n.
             8.
             
          
           
             〈◊〉
             .
             4.
             lib.
             5.
             
          
           
             〈◊〉
             .
             lib.
             5.
             
          
           
             Object
             .
          
           
             1
             King.
             1.
             26.
             
          
           
             Answ.
             
          
           
             Gal.
             4.
             1.
             
          
           
             Mal
             2.
             9.
             
          
           
             1
             Sam.
             2.
             29.
             
          
           
             〈◊〉
             .
             3.
             4.
             5.
             
          
           
             1
             Thess.
             4.
             11.
             
          
           
             Rom.
             13.
             4.
             
          
           
             Math.
             25.
             23.
             
          
           
             prov
             .
             20.
             8.
             
          
           
             Rom.
             13.
             3.
             
          
           
             prov
             .
             10.
             29.
             
          
           
             Aug.
             l.
             3.
             de
             Trinit
             .
          
           
             psal
             .
             101.
             3.
             
          
           
             l.
             3.
             de
             Trinit
             .
          
           
             〈◊〉
             .
             25.
             43.
             
          
           
             Ephes.
             4.
             13.
             
          
           
             〈◊〉
             .
             28.
             51.
             
          
           
             Zeph.
             3.
             3.
             
          
           
             Grig
             .
             in
             Reg
             
          
           
             Ezech.
             11.
             11
             
          
           
             Deut.
             4.
             24.
             25
             
          
           
             psal
             .
             82.
             
          
           
             verse
             .
             2.
             
          
           
             wisd
             .
             6.
             6.
             
          
           
             Ezech.
             34.
             3.
             
          
           
             Qust
             .
             1.
             
          
           
             Rom.
             13
             
          
           
             1
             pet
             .
             2.
             18.
             
          
           
             Gen.
             16.
             6.
             
          
           
             1
             Sam.
             24.
             4.
             
          
           
             Hoseah
             .
             3.
             10.
             
          
           
             13.
             11.
             
          
           
             Job
             .
             34.
             30.
             
          
           
             Hos.
             8.
             4.
             〈◊〉
             
          
           
             prov
             .
             21.
             1.
             
          
           
             2
             Sam.
             24.
             1.
             
          
           
             1
             Sam.
             16.
             14.
             
          
           
             Jer.
             27.
             5.
             7.
             
          
           
             Esa.
             10.
             5.
             
          
           
             Jer.
             29.
             7.
             and.
             27.
             7.
             
          
           
             1
             Tim.
             2.
             2.
             
          
           
             1
             pet
             .
             2.
             17.
             
          
           
             Act.
             25.
             11.
             
          
           
             Esth.
             6.
             〈◊〉
             
          
           
             〈◊〉
             .
             13.
             11.
             
          
           
             〈◊〉
             .
             2.
             2.
             
          
           
             prov
             .
             8.
             15.
             
          
           
             〈◊〉
             Sam.
             〈◊〉
             .
             26.
             
          
           
             〈◊〉
             .
             6.
             24.
             
          
           
             Luke
             14.
             8.
             
          
           
             Acts
             25.
             11.
             
          
           
             Luke
             12.
             4.
             
          
           
             Acts
             4.
             19.
             
          
           
             5
             29.
             
          
           
             Phil.
             3.
             20
             
          
           
             Ephes.
             2.
             19.
             
          
           
             Luke
             14.
             16.
             
          
           
             Matth.
             10.
             37.
             
          
           
             Dan.
             3.
             18.
             
          
           
             Dan.
             6.
             9.
             
          
           
             Josh.
             9.
             15.
             
          
           
             2
             Sam.
             21.
             2.
             
          
           
             Macc.
             1.
             45.
             
          
           
             2.
             34.
             
          
           
             6.
             8.
             
          
           
             1
             King.
             18.
             13.
             
          
           
             2
             Chro.
             15.
             16
             
          
           
             Matth.
             15.
             5.
             
          
           
             Exod.
             1.
             16.
             
          
           
             20
             
          
           
             22.
             
          
           
             2.
             3.
             
          
           
             1
             Sam.
             22.
             17.
             
          
           
             2
             Sam.
             11.
             16.
             
          
           
             〈◊〉
             .
             2.
             16.
             
          
           
             Acts
             23.
             2.
             
          
           
             2
             Sam.
             11.
             11
             
          
           
             2
             Sam.
             16.
             22
             
          
           
             2
             King
             21.
             3.
             
          
           
             11.
             
          
           
             Mark
             14.
             55.
             
          
           
             Luke
             2.
             49.
             
          
           
             John
             2.
             4.
             
          
           
             1
             Pet.
             2.
             13.
             
          
           
             Ephes.
             6.
             1.
             
          
           
             Matth.
             10.
             37.
             
          
           
             2
             Sam.
             17.
             24.
             
          
           
             Matth.
             17.
             25
             
          
           
             Annotat.
             30.
             
          
           
             Of
             obedience
             to
             authority
             in
             things
             〈◊〉
             doubtful
             .
          
           
             Rom.
             13.
             5.
             
          
           
             1
             Pet.
             2.
             13.
             
          
           
             Deut
             17.
             8
             ,
             9
             ,
             10.
             
          
           
             Ephes.
             5.
             22.
             
          
           
             Col.
             3.
             18.
             
          
           
             These
             lectures
             were
             delivered
             in
             a
             Colledge
             among
             students
             
          
           
             Gen.
             12.
             3.
             
          
           
             1
             Tim.
             5.
             4.
             
          
           
             Gen.
             2.
             
             〈◊〉
             .
          
           
             1
             Cor.
             7.
             11.
             26
             
          
           
             Gen.
             2.
             24.
             
          
           
             Mal.
             2.
             14.
             
          
           
             Gen.
             1.
             28.
             
          
           
             Mal.
             2.
             15.
             
          
           
             1
             Tim.
             2.
             14.
             
          
           
             15.
             
          
           
             1
             Cor.
             7.
             5.
             12.
             
          
           
             Heb.
             13.
             4.
             
          
           
             prov
             .
             5.
             20.
             
          
           
             1
             pet
             .
             3.
             7.
             
          
           
             Gen.
             3.
             6.
             12.
             
          
           
             16.
             
          
           
             Col.
             3.
             19.
             
          
           
             1
             pet
             .
             3.
             7.
             
          
           
             1
             Cor.
             14.
             35.
             
          
           
             1
             〈◊〉
             .
             1.
             8.
             
          
           
             Gen.
             39.
             19.
             
          
           
             1
             King.
             12.
             7.
             
          
           
             1
             pet
             .
             3.
             1.
             
          
           
             Ephes.
             5.
             22.
             
          
           
             33.
             
          
           
             1
             pet
             .
             3.
             6.
             
          
           
             1
             Cor.
             11.
             4
             
          
           
             Esth.
             1.
             9.
             
          
           
             Gen.
             2.
             24.
             
          
           
             prov
             .
             5.
             18.
             19.
             
          
           
             Ephes.
             5.
             29.
             
          
           
             2.
             7
             
          
           
             prov
             .
             31.
             29.
             
          
           
             30.
             
          
           
             Act.
             16.
             14.
             
          
           
             prov
             .
             11.
             16.
             
          
           
             22
             
          
           
             1
             Tim.
             2.
             910
             
          
           
             1
             pet
             .
             3
             3.
             4.
             
          
           
             5.
             14.
             
          
           
             3.
             1.
             2.
             
          
           
             1
             Tim.
             5.
             8.
             
          
           
             Gen.
             30.
             30.
             
          
           
             Ephes.
             4.
             24
             
          
           
             prov
             .
             5.
             15.
             
          
           
             6.
             6.
             7
             8.
             
          
           
             10.
             5
             
          
           
             Gen.
             41
             48
             ,
          
           
             49.
             
          
           
             1
             Tim.
             5.
             14.
             
          
           
             John
             6.
             12.
             
          
           
             Luke
             10.
             41.
             
          
           
             John
             11.
             5.
             
          
           
             Pro.
             31.
             10.
             &c
             
          
           
             Tit.
             2.
             3
             ,
             4.
             
          
           
             Gen.
             18.
             6
             ,
             9.
             
          
           
             10.
             
          
           
             Exo.
             18.
             7
             ,
             12.
             
          
           
             Numb
             .
             10.
             29.
             
          
           
             Judg.
             4.
             11.
             
          
           
             Ruth
             1.
             16
             ,
             17
             
          
           
             John
             18.
             13.
             
          
           
             Psalm
             78.
             5
             ,
             6
             ,
             7
             ,
             &c.
             
          
           
             Prov.
             17.
             6.
             
          
           
             psalm
             128.
             7.
             
          
           
             Gal.
             4.
             23.
             
          
           
             〈◊〉
             .
             49.
             
          
           
             Ephes.
             6.
             4.
             
          
           
             prov
             .
             30.
             11
             ,
             12
             ,
             13
             ,
             14.
             
          
           
             Prov.
             1.
             8.
             
          
           
             Matth.
             21.
             30.
             
          
           
             Luke
             15.
             29.
             
          
           
             1
             Sam.
             14.
             33.
             
          
           
             1
             Kings
             2.
             19.
             
          
           
             Prov.
             19.
             26.
             
          
           
             30.
             17.
             
          
           
             Gen.
             9.
             25.
             
          
           
             Prov.
             20.
             20.
             
          
           
             Exod.
             21.
             17
             ,
          
           
             15.
             
          
           
             Exod.
             21.
             22.
             
          
           
             Gen.
             21.
             10.
             
          
           
             1
             King.
             3.
             19.
             
          
           
             2
             Sam.
             4.
             4.
             
          
           
             Ephes.
             5.
             29.
             
          
           
             1
             Tim.
             5.
             8.
             
          
           
             〈◊〉
             .
             7.
             9.
             
          
           
             2
             Cor.
             12.
             14.
             
          
           
             Epist.
             99.
             
          
           
             〈◊〉
             .
             21.
             16.
             
          
           
             1
             Sam.
             1.
             11.
             
          
           
             Exod.
             13.
             2.
             
          
           
             1
             Tim.
             5.
             4.
             
          
           
             Prov.
             19.
             26.
             
          
           
             Mark
             17.
             11.
             
          
           
             Canon
             .
             〈◊〉
             .
          
           
             John
             19.
             27.
             
          
           
             Gen.
             49.
             50
             
          
           
             25.
             29.
             
          
           
             35.
             29.
             
          
           
             Ephes.
             6.
             4.
             
          
           
             〈◊〉
             .
             20.
             21.
             
          
           
             Gen.
             17.
             24.
             
          
           
             Deut.
             4.
             9.
             
          
           
             1
             Cor.
             7.
             14.
             
          
           
             Gen.
             18.
             19.
             
          
           
             1
             Chro.
             28.
             9.
             
          
           
             2
             Tim.
             3.
             15.
             
          
           
             Leo
             in
             〈◊〉
             .
             de
             jejun
             .
          
           
             Prov.
             24.
             32.
             
          
           
             Prov.
             29.
             〈◊〉
             
          
           
             22.
             15.
             
          
           
             13
             24.
             
          
           
             23.
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             19.
             18.
             
          
           
             John
             8.
             38.
             
          
           
             Gen.
             27.
             10.
             
          
           
             49.
             28.
             
          
           
             2
             Chro.
             29.
             16
             
          
           
             Gen.
             9.
             25.
             
          
           
             Prov.
             17.
             6.
             
          
           
             10.
             1.
             
          
           
             15.
             20.
             
          
           
             17.
             25.
             
          
           
             21.
             
          
           
             Prov.
             6.
             20.
             
          
           
             8.
             10.
             
          
           
             Esay
             55.
             1
             ,
             2.
             
          
           
             Heb.
             12.
             9.
             
          
           
             Jer.
             35.
             6.
             
          
           
             Numb
             .
             30.
             3.
             
          
           
             1
             Cor.
             7.
             38.
             
          
           
             Gen
             26.
             35
             ,
             36
             48.
             9.
             
          
           
             〈◊〉
             .
             21.
             18.
             
          
           
             1
             Sam.
             3.
             25.
             
          
           
             2
             Sam.
             18.
             12.
             
          
           
             14.
             
          
           
             Gen.
             31.
             43.
             
          
           
             Levit.
             25.
             48.
             
          
           
             Num.
             35.
             15.
             
          
           
             Gen.
             11.
             31.
             
          
           
             12.
             5.
             
          
           
             Esth.
             2.
             15.
             
          
           
             Deut.
             26.
             12.
             
          
           
             Ruth
             .
             1.
             2.
             
             &c.
             
          
           
             Judg.
             4.
             11.
             
          
           
             Act.
             10.
             24.
             
          
           
             Rom.
             9.
             2.
             3.
             
          
           
             prov
             .
             27.
             10.
             
          
           
             2
             Sam.
             21.
             7.
             
          
           
             2
             Kin.
             5.
             13.
             
          
           
             〈◊〉
             .
             19.
             9.
             
          
           
             〈◊〉
             .
             8.
             9.
             
          
           
             Gen.
             9.
             25.
             
          
           
             27.
             29.
             
          
           
             prov
             .
             11.
             29.
             
          
           
             Gen.
             49.
             14.
             
          
           
             Arist.
             
          
           
             Gen.
             37.
             36.
             
          
           
             10.
             8.
             
          
           
             37.
             36.
             
          
           
             14.
             14.
             
          
           
             Deut.
             15.
             12.
             
          
           
             1
             Cor.
             7.
             20.
             
          
           
             2
             Tim.
             6.
             1.
             
          
           
             philem
             .
             16.
             
          
           
             Ephes.
             6.
             6.
             
          
           
             Gen.
             39.
             
             〈◊〉
             .
          
           
             psal
             .
             101.
             9
             
          
           
             Gen.
             24.
             5.
             
          
           
             2
             Sam.
             23.
             15.
             
          
           
             16.
             
          
           
             17.
             
          
           
             Exod.
             5.
             7.
             
          
           
             Mat.
             24.
             45.
             
          
           
             Mat.
             6.
             24.
             
          
           
             Luc.
             17.
             7.
             8.
             
          
           
             Gen.
             24.
             33.
             
          
           
             Tit.
             2.
             10.
             
          
           
             Luc.
             16.
             1.
             
          
           
             Mat.
             24.
             49.
             
          
           
             2
             Sam.
             16.
             3.
             
          
           
             2
             King
             5.
             22.
             
          
           
             25.
             
          
           
             Psalm
             5.
             6.
             
          
           
             101.
             10.
             
          
           
             Rom.
             12.
             11.
             
          
           
             Gen.
             31
             40.
             
          
           
             Prov.
             31.
             18.
             
          
           
             Matth
             25.
             
             〈◊〉
             .
          
           
             prov
             .
             12.
             24.
             
          
           
             Col.
             3.
             23.
             
          
           
             Matth.
             8.
             9.
             
          
           
             1
             Tim.
             6.
             1.
             
          
           
             Ephes.
             6.
             8.
             
          
           
             Col.
             3.
             24.
             
          
           
             psalm
             123.
             3.
             
          
           
             Luke
             12.
             47.
             
          
           
             Matth.
             25.
             24.
             
          
           
             Luke
             12
             47.
             
          
           
             Gen.
             31.
             38.
             
          
           
             39.
             2.
             
          
           
             Col.
             4.
             1.
             
          
           
             Levit.
             25.
             43.
             
          
           
             Col.
             4.
             1.
             
          
           
             Deut.
             5
             15.
             
          
           
             Lib.
             3.
             de
             considerat
             .
          
           
             prov
             .
             29.
             21.
             
          
           
             19.
             29.
             
          
           
             De
             〈◊〉
             .
             7.
             
          
           
             Lib.
             5.
             
             Mor.
             
          
           
             prov
             .
             31.
             
             〈◊〉
             .
          
           
             27.
             27.
             
          
           
             Matth.
             24.
             47.
             
          
           
             Levit.
             19.
             13.
             
          
           
             Deut.
             15.
             13.
             
          
           
             prov
             .
             17.
             2.
             
          
           
             pro.
             30.
             22
             ,
             23.
             
          
           
             19.
             21.
             
          
           
             2
             Kings
             2.
             3.
             
          
           
             12.
             
          
           
             2
             King.
             13.
             14
             
          
           
             2
             Kings
             4.
             42.
             
          
           
             2
             Kings
             8.
             9.
             
          
           
             Esay
             8.
             16.
             
          
           
             2
             pet
             3.
             16.
             
          
           
             Hos.
             6.
             5.
             
          
           
             Ephes.
             4.
             18.
             
          
           
             Num.
             24.
             15
             ,
             16.
             
          
           
             Jer.
             10.
             14.
             
          
           
             1
             Sam.
             9.
             9.
             
          
           
             10.
             16.
             
          
           
             Numb
             .
             11.
             24.
             
          
           
             Esay
             57.
             19.
             
          
           
             prov
             .
             10.
             31.
             
          
           
             1
             Cor.
             14.
             3.
             
          
           
             prov
             .
             29.
             18.
             
          
           
             Numb
             .
             6.
             
          
           
             Amos
             2.
             11.
             
          
           
             Exod.
             33.
             11
             
          
           
             Josh.
             14.
             15.
             
          
           
             Judg.
             1.
             11.
             
          
           
             1
             〈◊〉
             .
             10.
             11.
             
          
           
             2
             Chr.
             34.
             22.
             
          
           
             Joh.
             15.
             8.
             
          
           
             Math.
             10.
             42.
             
          
           
             2
             Tim.
             4.
             13.
             
          
           
             1
             Tim.
             1.
             13.
             
          
           
             4.
             13.
             15
             
          
           
             Math.
             23.
             34.
             
          
           
             John
             5.
             39.
             
          
           
             1
             Tim.
             4.
             13.
             
          
           
             15.
             16.
             
          
           
             2
             Cor.
             6.
             6.
             7.
             
          
           
             1
             Tim.
             4.
             15.
             
          
           
             2
             Cor.
             11.
             6.
             
          
           
             Act.
             26.
             24.
             
          
           
             Col.
             4.
             14.
             
          
           
             Act.
             13.
             12.
             
          
           
             22.
             3.
             
          
           
             2
             Tim.
             5.
             15.
             
          
           
             1
             Tim.
             4.
             14.
             
          
           
             Act.
             13.
             3.
             
          
           
             Luc.
             16.
             13.
             
          
           
             Joh.
             1.
             42.
             
          
           
             Math.
             26.
             35.
             
          
           
             Gal.
             2.
             11.
             
          
           
             Luc.
             9.
             34.
             
          
           
             Marc.
             3.
             17.
             
          
           
             Job
             .
             33.
             23.
             
          
           
             prov
             .
             17.
             16.
             
          
           
             prov
             .
             26.
             7.
             
          
           
             27.
             21.
             22.
             
          
           
             Jer.
             6.
             28.
             29.
             
          
           
             Esa.
             28.
             10.
             13
             
          
           
             Heb.
             5.
             14.
             
          
           
             Math.
             3.
             6.
             
          
           
             Jer.
             23.
             13.
             
          
           
             prov
             .
             1.
             6.
             7.
             8.
             
          
           
             1
             Kin.
             4.
             29.
             
          
           
             〈◊〉
             .
             11.
             6.
             
          
           
             1
             Cor.
             15.
             10.
             
          
           
             ohu
             .
             1.
             9.
             
          
           
             Jam.
             1.
             17.
             
          
           
             John
             3.
             27.
             
          
           
             pfal
             .
             36.
             9
             
          
           
             2
             Cor.
             4.
             6.
             
          
           
             Ephes.
             1.
             18.
             
          
           
             psal
             .
             119.
             66.
             
          
           
             99.
             
          
           
             19.
             8.
             
          
           
             psal
             .
             119.
             6.
             
          
           
             104.
             
          
           
             105.
             
          
           
             130.
             
          
           
             Ephes.
             5.
             14.
             
          
           
             Rom.
             13.
             11.
             
          
           
             Sap.
             24.
             
          
           
             pro.
             22.
             20.
             21.
             
          
           
             Esay
             30.
             21.
             
          
           
             Psal.
             127.
             1
             ,
             2.
             
          
           
             Matth.
             13.
             3.
             
          
           
             23.
             25.
             
          
           
             Luke
             24.
             27.
             
          
           
             1.
             3.
             
          
           
             Heb.
             5.
             12
             ,
             13.
             
             &
             6.
             1
             ,
             2.
             
          
           
             John
             16.
             12.
             
          
           
             Psal.
             119
             23.
             
          
           
             prov
             .
             24.
             32.
             
          
           
             John
             13.
             15.
             
          
           
             Gen.
             30
             27.
             
          
           
             Heb.
             5.
             8.
             
          
           
             Mark
             4.
             34.
             
          
           
             〈◊〉
             13.
             15.
             
          
           
             Matth.
             16.
             3.
             
          
           
             John
             4.
             2.
             
          
           
             Matth.
             17.
             16.
             
          
           
             Mark
             9.
             14.
             
          
           
             Matth.
             10.
             1.
             
          
           
             Luke
             10.
             1.
             
          
           
             1
             Cer.
             3.
             10.
             
          
           
             Mark
             6.
             30.
             
          
           
             Matth.
             15.
             16.
             
          
           
             16.
             11.
             
          
           
             17.
             17.
             
          
           
             19.
             14.
             
          
           
             Prov.
             17.
             10.
             
          
           
             John
             2.
             15.
             
          
           
             Heb.
             5.
             11.
             
          
           
             Prov.
             22.
             19.
             
          
           
             Luke
             2.
             46.
             
          
           
             Luke
             24.
             25.
             
          
           
             prov
             .
             2.
             2.
             
          
           
             4.
             20.
             
          
           
             〈◊〉
             .
             7.
             2.
             
          
           
             prov
             .
             7.
             3.
             
          
           
             Exod.
             12.
             26.
             
          
           
             27.
             
          
           
             Deut.
             6.
             20.
             
          
           
             32.
             7.
             
          
           
             Job
             8
             8.
             
          
           
             John
             16.
             18.
             
          
           
             Matth.
             13.
             10.
             
          
           
             36.
             
          
           
             17.
             10.
             
          
           
             19.
             
          
           
             Luke
             9.
             46.
             
          
           
             Matth.
             19.
             10.
             
          
           
             25.
             
          
           
             John
             9.
             2.
             
          
           
             Matth.
             23.
             3.
             
          
           
             Ecclus
             6.
             36.
             
          
           
             Prov.
             27.
             17.
             
          
           
             Luke
             10.
             20.
             
          
           
             1
             Cor.
             13.
             2.
             
          
           
             John
             13.
             17.
             
          
           
             3
             John
             ver
             .
             4.
             
          
           
             Lam.
             3.
             27.
             
          
           
             Ephes.
             5.
             16.
             
          
           
             Serm.
             ad
             Scholares
             .
          
           
             Numb
             .
             6.
             13.
             
          
           
             1
             Sam.
             10.
             11.
             
          
           
             Acts
             1.
             21
             ,
             22
             
          
           
             1
             Tim.
             3.
             6.
             
          
           
             Luke
             9.
             59.
             
          
           
             61.
             
          
           
             2
             Tim.
             2.
             22.
             
          
           
             1
             Tim.
             3.
             2.
             
          
           
             Esay
             51.
             21.
             
          
           
             Tit.
             2.
             6.
             
          
           
             Prov.
             〈◊〉
             .
             20.
             
          
           
             Prov.
             3.
             12
             ,
             13
             
          
           
             11.
             2.
             
          
           
             Matth.
             11.
             29.
             
          
           
             John
             13.
             10.
             
          
           
             〈◊〉
             .
             20.
             29.
             
          
           
             Huge
             .
          
           
             Eccles.
             3.
             7.
             
          
           
             Luke
             2.
             46.
             
          
           
             Prov.
             5.
             12
             ,
             13
             
          
           
             Matth.
             9.
             14.
             
          
           
             12.
             2.
             
          
           
             15.
             2
             
          
           
             Numb
             .
             6.
             14.
             
          
           
             1
             Sam.
             1.
             21.
             
          
           
             9.
             7.
             
          
           
             Luke
             5.
             29.
             
          
           
             1
             Sam.
             3.
             1.
             
          
           
             2
             King.
             3.
             11.
             
          
           
             Matth.
             11.
             2.
             
          
           
             26.
             18.
             
          
           
             Mark
             3.
             9.
             
          
           
             Matth.
             21.
             2.
             
          
           
             John
             4.
             8.
             
          
           
             19.
             27.
             
          
           
             39.
             
          
           
             Matth.
             14.
             12.
             
          
           
             Luke
             24.
             19.
             
          
           
             1
             Sam.
             9.
             6.
             
          
           
             Acts
             5.
             34.
             
          
           
             2
             Tim.
             2.
             2.
             
          
           
             1
             Cor.
             4
             15.
             
          
           
             Judg.
             〈◊〉
             .
             10.
             
          
           
             18.
             19.
             
          
           
             Esa.
             9.
             
          
           
             Ephes.
             4.
             12.
             
          
           
             13
             
          
           
             1
             pet
             .
             2.
             5.
             
          
           
             1
             Cor
             3.
             21
             
          
           
             22.
             
          
           
             13.
             
          
           
             Esa.
             49.
             23.
             
          
           
             Exe7
             .
             11.
             1.
             2.
             
          
           
             3.
             
          
           
             1
             Kin.
             21.
             7.
             
          
           
             2
             Kin.
             20.
             19.
             
          
           
             psal
             .
             49.
             20.
             
          
           
             Col.
             3.
             2.
             
          
           
             Math.
             16.
             26.
             
          
           
             2
             Cor.
             4.
             5.
             
          
           
             6.
             7.
             
          
           
             Coloss.
             2.
             9.
             
          
           
             Esa.
             53.
             2.
             〈◊〉
             
          
           
             〈◊〉
             .
             23.
             11.
             
          
           
             2
             〈◊〉
             .
             1.
             9.
             
          
           
             9.
             11.
             
          
           
             psal
             .
             52
             9.
             
          
           
             2
             Cor.
             10.
             18.
             
          
           
             Heb.
             5.
             1.
             
          
           
             1
             Tim.
             4.
             14.
             
          
           
             Jo.
             10.
             
          
           
             Jer.
             23.
             21.
             
          
           
             Deut.
             16.
             19.
             
          
           
             1
             Tim.
             5.
             22
             〈◊〉
             
          
           
             2
             Tim.
             3.
             10.
             
          
           
             phil
             .
             2.
             20.
             
          
           
             Jo.
             10.
             13.
             
          
           
             Zack
             .
             11.
             15.
             
          
           
             1
             Sam.
             2.
             36.
             
          
           
             Act.
             20.
             29.
             
          
           
             Heb.
             13.
             7.
             
          
           
             Act.
             20.
             29.
             30
             
          
           
             Ezek.
             34.
             2.
             3.
             
          
           
             Jo.
             10.
             3.
             4.
             
          
           
             1
             Tim.
             4.
             12.
             
          
           
             Tir.
             2.
             3.
             
          
           
             1
             pet
             .
             5.
             3.
             
          
           
             Deut.
             33.
             8.
             
          
           
             Numb
             .
             17.
             8.
             
          
           
             Act.
             1.
             1.
             
          
           
             1
             Tim.
             3.
             2.
             
          
           
             Tit.
             1.
             6.
             
          
           
             Levit.
             21.
             214
             
          
           
             1
             Cor.
             6.
             3.
             
          
           
             2
             Cor.
             8.
             20.
             
          
           
             Tit.
             1.
             8.
             
          
           
             1
             Tim.
             3.
             2
             ,
             3
             
          
           
             Tit.
             1.
             7.
             
          
           
             2
             Tim.
             2.
             22.
             
          
           
             1
             Tim.
             3.
             7.
             
          
           
             1
             Tim.
             3.
             4.
             
          
           
             Heb.
             13.
             7.
             
          
           
             Matth.
             25.
             
          
           
             Esay
             28.
             9.
             
          
           
             Exod.
             13.
             13.
             
          
           
             Hos.
             4.
             6.
             
          
           
             Deut.
             33.
             10.
             
          
           
             Tit.
             1.
             9.
             
          
           
             1
             Tim.
             3.
             6.
             
          
           
             4.
             6.
             
          
           
             16.
             
          
           
             2
             Tim.
             1.
             6.
             
          
           
             4.
             2.
             
          
           
             1
             Cor.
             9.
             16.
             
          
           
             2
             Tim.
             4.
             4.
             
          
           
             2
             Cor.
             11.
             4.
             
          
           
             Tit.
             3.
             9.
             
          
           
             2
             Tim.
             4.
             3.
             
          
           
             Tit.
             2.
             
          
           
             1.
             
          
           
             〈◊〉
             .
          
           
             2
             Tim.
             2.
             14.
             
          
           
             Tit.
             3.
             8.
             
          
           
             2
             Cor.
             11.
             6.
             
          
           
             2
             Tim.
             2.
             15.
             
          
           
             Heb.
             4.
             
             〈◊〉
             .
          
           
             Tit.
             2.
             7.
             
          
           
             2
             Tim.
             4
             2.
             
          
           
             2
             Tim.
             2.
             25.
             
          
           
             Tit.
             2.
             15.
             
          
           
             1.
             13.
             
          
           
             1
             Tim.
             5.
             20.
             
          
           
             Tit.
             1.
             9.
             
          
           
             2.
             8.
             
          
           
             3.
             11.
             
          
           
             2
             Tim.
             3.
             9.
             
          
           
             Ezek.
             34.
             4.
             
          
           
             zach
             .
             11.
             16.
             
          
           
             1
             Thes.
             5.
             14.
             
          
           
             Gal.
             6.
             
          
           
             1
             Tim.
             3.
             2
             
          
           
             Tit.
             1.
             8.
             
          
           
             1
             Tim.
             3.
             3.
             
          
           
             Tit.
             1.
             7
             
          
           
             2
             Tim.
             4.
             2.
             
          
           
             John
             10.
             4.
             
          
           
             1
             〈◊〉
             .
             5.
             12.
             
          
           
             John
             10.
             4.
             
          
           
             Heb.
             13.
             17.
             
          
           
             De
             verb.
             Dom.
             in
             〈◊〉
             .
             ser.
             62
             
          
           
             1
             Tim.
             5.
             17
             
          
           
             1
             Thes.
             5.
             12.
             
          
           
             13.
             
          
           
             Gal.
             6.
             6.
             
          
           
             Zach.
             11.
             4.
             
          
           
             Hos.
             7.
             14.
             
          
           
             Eccles.
             12.
             1.
             
          
           
             in
             Tit.
             1.
             5.
             
          
           
             1
             Cor.
             9.
             13.
             
          
           
             14.
             
          
           
             〈◊〉
             lib.
             de
             .
             passtorib
             .
             c
             2
             
          
           
             2
             Thess.
             3.
             8
             
          
           
             1
             Cor.
             9.
             12.
             
          
           
             2
             Cor.
             10.
             15.
             
          
           
             Gen.
             45
             8.
             
          
           
             Judg.
             5.
             7.
             
          
           
             Gen.
             12.
             1.
             
          
           
             psal
             .
             137.
             4.
             
          
           
             〈◊〉
             .
             1.
             4.
             
          
           
             psal
             .
             137.
             1.
             
          
           
             Sigon
             .
          
           
             Liv.
             
          
           
             Judg.
             6.
             
          
           
             Gen.
             3.
             4.
             11.
             
          
           
             Rom.
             13.
             1.
             
          
           
             psal
             .
             32.
             10.
             
          
           
             Gen
             9.
             6.
             
          
           
             14.
             18.
             
          
           
             Addit
             .
             That
             .
             〈◊〉
             power
             is
             onely
             from
             God.
             
          
           
             psal
             .
             93.
             97.
             
          
           
             99.
             
          
           
             Deut.
             5.
             14.
             
          
           
             Jer.
             27.
             
             〈◊〉
             .
          
           
             John
             1.
             3.
             
          
           
             psalms
             .
             145.
             6.
             
          
           
             82.
             6.
             
          
           
             110.
             1.
             
          
           
             John
             10.
             35.
             
          
           
             Rom.
             13.
             2.
             
          
           
             1
             Cor.
             15.
             10.
             
          
           
             Job
             .
             8.
             6.
             7.
             
          
           
             psal
             .
             18.
             39.
             
          
           
             89.
             20.
             
          
           
             21.
             3.
             
          
           
             Esa.
             62.
             3.
             
          
           
             prov
             .
             21.
             1.
             
          
           
             Jo.
             17.
             21.
             
          
           
             Numb
             .
             16.
             3.
             
          
           
             Nos
             .
             〈◊〉
             .
             11.
             8.
             10.
             
          
           
             1
             Sam.
             8.
             18.
             
          
           
             Hos.
             13.
             11.
             
          
           
             2
             Cor.
             6.
             15.
             
          
           
             The
             ends
             of
             Magistracy
             .
          
           
             1
             Tim.
             2.
             2.
             
          
           
             Gen.
             12.
             1.
             
          
           
             Exod.
             5.
             13.
             
          
           
             2
             Chr.
             11.
             13.
             
          
           
             14.
             
          
           
             Deut.
             17.
             18.
             
          
           
             2
             Tim.
             2.
             2.
             
          
           
             Gen.
             〈◊〉
             .
             24.
             
          
           
             Psalm
             78.
             〈◊〉
             
          
           
             Numb
             .
             27.
             17.
             
          
           
             Eze34
             .
             11
             ,
             15
             
          
           
             Ezek
             34.
             18.
             
          
           
             John
             10.
             12.
             
          
           
             1
             Sam.
             11.
             5.
             
          
           
             Duties
             of
             〈◊〉
             and
             people
             .
          
           
             Judg.
             18.
             7.
             
          
           
             John
             10.
             7.
             
          
           
             prov
             .
             8.
             15.
             
          
           
             Hos.
             8.
             4.
             
          
           
             Heb.
             5.
             4.
             
          
           
             Amos.
             6.
             13.
             
          
           
             Judg.
             9.
             3
             ,
             4
             ,
             5.
             
          
           
             〈◊〉
             .
          
           
             1
             Pet.
             2.
             13.
             14
             
          
           
             Numb
             .
             11.
             17.
             
          
           
             Exo.
             18.
             14
             &c
             
          
           
             Deut.
             1.
             9.
             
          
           
             〈◊〉
             .
             5.
             15.
             
          
           
             Deut.
             17.
             15.
             
          
           
             1
             Kin.
             1.
             20
             ,
             33
             
          
           
             1
             Chro.
             27.
             4
             ,
             5
             
          
           
             Deut.
             1.
             13.
             
          
           
             17.
             15.
             
          
           
             Acts
             26.
             3.
             
          
           
             Deut.
             17.
             16
             ,
             17.
             
          
           
             Prov.
             29.
             14.
             
          
           
             1
             Tim.
             6.
             15.
             
          
           
             Prov.
             8.
             15.
             
          
           
             〈◊〉
             .
             〈◊〉
             .
             9.
             
          
           
             〈◊〉
             82.
             6.
             
          
           
             Numb
             .
             27.
             21.
             
          
           
             1
             Sam.
             10
             26.
             
          
           
             Matth.
             22.
             21.
             
          
           
             Judg.
             17.
             6.
             
          
           
             Contra
             Crec
             .
             lib.
             3.
             cap.
             51
             
          
           
             2
             Chro.
             26.
             16
             
          
           
             29.
             5
             ,
             6.
             
          
           
             K.
             H.
             8.
             
          
           
             1
             King.
             15.
             4.
             
          
           
             2
             King.
             18.
             9.
             
          
           
             Luke
             14.
             23.
             
          
           
             1
             Sam.
             11.
             17.
             
          
           
             2
             Sam.
             5.
             2.
             
          
           
             1
             Sa.
             18
             11.
             &c
             
          
           
             Prov.
             28.
             16.
             
          
           
             zach
             .
             3.
             3.
             
          
           
             Diod.
             
          
           
             Josh.
             19.
             49.
             
          
           
             Neh.
             5.
             14
             ,
             15
             ,
             16
             ,
             17.
             
          
           
             2
             Chron.
             17.
             9
             
          
           
             2
             Chron.
             9.
             21
             19.
             5.
             
          
           
             2
             Chron.
             17.
             2
             13.
             14.
             
          
           
             〈◊〉
             .
             24.
             21.
             
          
           
             Rom.
             8.
             28.
             
          
           
             Matth.
             22.
             21.
             
          
           
             Aug.
             
          
           
             Neb.
             5
             15.
             
          
           
             prov
             .
             16.
             12.
             
          
           
             prov
             .
             16.
             10.
             
          
           
             14.
             34.
             11.
             11.
             
          
           
             psal
             .
             72.
             7.
             
          
           
             prov
             .
             20.
             8.
             
          
           
             11.
             
          
           
             Deut.
             19.
             10.
             
          
           
             prov
             .
             25.
             4.
             5.
             
          
           
             Rom.
             13.
             4.
             
          
           
             prov
             .
             20.
             2.
             
          
           
             16.
             24.
             
          
           
             Luc.
             12.
             4.
             
          
           
             Rom.
             13.
             3.
             
          
           
             1
             Sam.
             22.
             7.
             
          
           
             Jo.
             19.
             10.
             
          
           
             2
             Cor.
             10.
             8.
             
          
           
             〈◊〉
             .
             5.
             11.
             
          
           
             1.
             3.
             
             Moral
             :
          
           
             〈◊〉
             .
             4.
             13.
             
          
           
             2
             Sam.
             18.
             3.
             
          
           
             2
             1.
             17.
             
          
           
             Exod.
             22.
             vlt.
             
          
           
             2
             pet
             .
             2.
             10.
             
          
           
             Ecclef
             .
             10.
             20.
             
          
           
             Exod.
             18.
             21.
             
          
           
             Deut.
             16.
             19.
             
          
           
             3.
             11.
             
          
           
             prov
             .
             26.
             21.
             
          
           
             13.
             
          
           
             Exod.
             18.
             2.
             
          
           
             John
             19.
             12.
             
          
           
             Act.
             24.
             26.
             
          
           
             prov
             .
             28.
             21.
             
          
           
             29.
             4.
             
          
           
             psal
             .
             94.
             20.
             
          
           
             Gen.
             4.
             21.
             
          
           
             〈◊〉
             .
          
           
             1
             Cor.
             12.
             4.
             
          
           
             Ezech.
             28.
             3.
             
          
           
             2
             pet
             .
             3
             15.
             
          
           
             Gal.
             2.
             11.
             
          
           
             Math.
             3.
             11.
             
          
           
             Judg.
             8.
             23.
             
          
           
             2
             Sam.
             16.
             23.
             
          
           
             1
             Sam.
             18.
             7.
             8.
             
          
           
             Job
             .
             1.
             
          
           
             Math.
             9.
             34.
             
          
           
             13.
             55.
             
          
           
             2.
             11.
             
          
           
             Jam.
             1.
             17.
             
          
           
             1
             Cor
             15.
             10.
             
          
           
             Ezech.
             28.
             17.
             
          
           
             Hom.
             6.
             
          
           
             De
             diligendo
             
          
           
             Deo.
             
          
           
             Rom.
             7.
             24.
             
          
           
             1
             Cor.
             15.
             10.
             
          
           
             9.
             27.
             
          
           
             Ecclus.
             6.
             2.
             
          
           
             In
             Matth.
             23.
             
          
           
             Rom.
             12.
             10.
             
          
           
             1
             Cor.
             4.
             7.
             
          
           
             12.
             31.
             
          
           
             7.
             
          
           
             Prov.
             3.
             14
             ,
             15
             
          
           
             8.
             11.
             
          
           
             2
             Sam.
             17.
             14.
             
          
           
             Esay
             40.
             20.
             
          
           
             Esay
             49.
             2.
             
          
           
             1
             Sam.
             19.
             28.
             
          
           
             2
             King
             10.
             3.
             
          
           
             Esth.
             1.
             19.
             
          
           
             Gen.
             41.
             39.
             
          
           
             1
             Sam.
             16.
             7
             ,
             8
             ,
             9
             ,
             12.
             
          
           
             Esay
             56.
             1
             ,
             5.
             
          
           
             65.
             12.
             
          
           
             Zeph.
             3
             4.
             
          
           
             1
             Sam.
             2.
             29.
             
          
           
             zeph
             .
             3.
             1.
             
          
           
             1
             Sam.
             9.
             21.
             
          
           
             18.
             18.
             
          
           
             〈◊〉
             .
             11.
             3.
             
          
           
             Prov.
             9.
             4
             ,
             5.
             
          
           
             John
             1.
             39.
             
          
           
             Exod.
             18.
             15
             :
          
           
             Deut.
             1.
             17.
             
          
           
             Levit.
             19.
             32.
             
          
           
             Esay
             9.
             15.
             
          
           
             zach
             8.
             4.
             
          
           
             Job
             .
             21.
             7.
             
          
           
             1
             〈◊〉
             .
             2.
             31.
             
          
           
             1
             Tim.
             5.
             4.
             
          
           
             Ecclus.
             32.
             9.
             
          
           
             Job
             12.
             12.
             
          
           
             32.
             4.
             
          
           
             7.
             
          
           
             8.
             
          
           
             1
             King.
             12.
             8.
             
          
           
             Esay
             65.
             20.
             
          
           
             Wisd.
             4.
             8
             ,
             9.
             
          
           
             Ecclus
             25.
             4.
             
          
           
             Levit.
             19.
             32
             ,
          
           
             Dan.
             7.
             9.
             
          
           
             Prov.
             16.
             31.
             
          
           
             29.
             29.
             
          
           
             psalm
             .
             92.
             13.
             
          
           
             prov
             .
             16.
             31.
             
          
           
             20.
             29.
             
          
           
             Tit.
             2.
             2.
             
          
           
             Num.
             8.
             24
             ,
             25
             
          
           
             Esay
             3.
             5.
             
          
           
             prov
             .
             31.
             23.
             
          
           
             1
             Tim.
             6.
             19.
             
          
           
             〈◊〉
             Chron.
             31.
             6
             
          
           
             2
             King.
             4.
             10
             
          
           
             Mark.
             6.
             41.
             
          
           
             1
             Tim.
             4.
             10.
             
          
           
             1
             Tim.
             6.
             17.
             
          
           
             prov
             .
             18.
             11.
             
          
           
             1
             Sam.
             25.
             17.
             
          
           
             Job
             .
             39.
             16.
             
          
           
             Second
             rule
             .
             of
             extension
             to
             Homogenea
             .
          
           
             Third
             rule
             of
             extension
             ,
             This
             law
             is
             also
             spiritual
             .
          
           
             psal
             .
             78.
             73.
             
          
           
             1
             pet
             .
             5.
             2.
             
          
           
             psal
             .
             131.
             〈◊〉
             
          
           
             Rom.
             12.
             3.
             
          
           
             Judg.
             9.
             15.
             
          
           
             2
             Kin.
             14.
             9.
             
          
           
             Judg.
             5.
             9.
             
          
           
             Job
             30.
             11.
             
          
           
             〈◊〉
             .
             〈◊〉
             .
             16
             ;
             17
             
          
           
             Psalm
             101.
             
             〈◊〉
             .
          
           
             John
             8.
             34.
             
          
           
             Psal.
             101.
             6.
             
          
           
             〈◊〉
             
          
           
             1
             Sam.
             24.
             14
             
          
           
             26.
             20.
             
          
           
             Psal.
             〈◊〉
             .
             6.
             
          
           
             2
             Sam.
             15.
             
             〈◊〉
             .
          
           
             Psal.
             131.
             2.
             
          
           
             2
             Sam.
             6.
             22.
             
          
           
             Numb
             .
             24.
             11.
             
          
           
             Ezek.
             13.
             4.
             
          
           
             Luke
             14.
             8
             ,
             9.
             
          
           
             12.
             42.
             
          
           
             〈◊〉
             fifth
             rule
             .
          
           
             The
             signes
             .
          
           
             Heb.
             13.
             17.
             
          
           
             1
             Sam.
             24.
             5.
             
          
           
             2
             Cor.
             9.
             8.
             
          
           
             Phil.
             4.
             17.
             
          
           
             Gen.
             34.
             30.
             
          
           
             Esay
             9.
             17.
             
          
           
             2
             King.
             2.
             23.
             
          
           
             Luke
             16.
             14.
             
          
           
             Prov.
             15.
             31.
             
          
           
             25.
             12.
             
          
           
             Gen.
             4.
             5.
             
          
           
             31.
             2.
             
          
           
             Prov.
             21.
             29.
             
          
           
             Psalm
             131.
             
             〈◊〉
             .
          
           
             2
             King.
             3.
             14.
             
          
           
             Esay
             32.
             3
             ,
             4.
             
          
           
             Amos.
             5.
             13.
             
          
           
             Judg.
             18.
             55.
             
          
           
             John
             18.
             22.
             
          
           
             Acts
             23.
             2.
             
          
           
             1
             Sam
             26.
             6
             ,
             7
             
          
           
             Acts
             16.
             37.
             
          
           
             1
             Sam.
             22.
             9.
             
          
           
             26.
             19.
             
          
           
             The
             sixth
             rule
             ,
             Of
             procuring
             the
             observation
             by
             others
             .
          
           
             Prov.
             24.
             21.
             
          
           
             1
             Sam.
             24.
             10.
             
          
           
             〈◊〉
             
          
           
             2
             King.
             25.
             24
             
          
           
             Numb
             .
             16.
             26
             
          
           
             Ephes.
             6.
             2.
             
          
           
             Job
             .
             12.
             5.
             
          
           
             In
             〈◊〉
             118.
             
          
           
             1
             Tim.
             4.
             8.
             
          
           
             〈◊〉
             .
             5.
             16.
             
          
           
             Gen.
             9.
             25.
             
             〈◊〉
             :
          
           
             25.
             
          
           
             Heb.
             11.
             20.
             21
             
          
           
             Gen.
             27.
             7.
             
          
           
             12.
             
          
           
             28.
             
          
           
             33.
             
          
           
             25.
             28.
             
          
           
             48.
             15.
             
          
           
             49.
             25.
             
          
           
             psal
             .
             115.
             15.
             
          
           
             Quest.
             
          
           
             Eccl.
             9.
             2.
             3.
             
          
           
             Answer
             .
          
           
             prov
             .
             3.
             16.
             
          
           
             2
             〈◊〉
             .
             3.
             4.
             
          
           
             psal
             .
             10.
             12.
             
          
           
             Hab.
             1.
             16.
             
          
           
             Job
             .
             1.
             9.
             
          
           
             Obeit
             .
          
           
             Answer
             .
          
           
             Deut.
             5.
             16.
             
          
           
             1
             King
             19.
             4.
             
          
           
             2
             Kin.
             22.
             20.
             
          
           
             Esa.
             57.
             1.
             
          
           
             Marc.
             6.
             23.
             
          
           
             〈◊〉
             .
             8.
             28.
             
          
           
             2
             Sam.
             21.
             16.
             
          
           
             17.
             
          
           
             psal
             .
             44.
             22.
             
          
           
             Jude
             vers
             .
             3.
             
          
           
             Jam.
             5.
             10.
             
          
           
             psal
             .
             112.
             6.
             
          
           
             prov
             .
             10.
             7.
             
          
           
             2
             Tim.
             2.
             25.
             
          
           
             〈◊〉
             .
          
           
             2
             Kin.
             21.
             14.
             
          
           
             16.
             20.
             
          
           
             Esa.
             10.
             5.
             
          
           
             Rom.
             9.
             22.
             
          
           
             Esa.
             66.
             24.
             
          
           
             2
             Kin.
             9.
             31.
             
          
           
             2
             Sam.
             16.
             17.
             
          
           
             Aug.
             
          
           
             psal
             .
             34.
             16.
             
          
           
             prov
             .
             10.
             7.
             
          
           
             12.
             28.
             
          
           
             〈◊〉
             .
             8.
             12.
             
          
        
         
           Notes for div A25404-e187510
           
             Lev.
             19.
             16.
             
          
           
             17.
             
          
           
             18.
             
          
           
             Math.
             5.
             22.
             &c
             
          
           
             〈◊〉
             .
             3.
             15.
             
          
           
             Ephes.
             4.
             27.
             
          
           
             James
             3.
             16.
             
          
           
             Gen.
             4.
             5.
             8.
             
          
           
             1
             John.
             3.
             12.
             
          
           
             Gen.
             27.
             41.
             
          
           
             37.
             4.
             8.
             
          
           
             Ephes.
             4.
             26.
             
          
           
             John
             2.
             14.
             
          
           
             In
             Joh.
             cap.
             2.
             
          
           
             Matth.
             5.
             22.
             
          
           
             22.
             
          
           
             Rom.
             12.
             19.
             
          
           
             In
             Moral
             .
          
           
             Heb.
             12.
             15.
             
          
           
             In
             Serm.
             
          
           
             Esay
             2.
             11.
             
          
           
             Jer.
             18.
             18.
             
          
           
             〈◊〉
             .
             11.
             30.
             
          
           
             13.
             12.
             
          
           
             15.
             4.
             
          
           
             14.
             30.
             
          
           
             Gal.
             5.
             22.
             
          
           
             Gen.
             27.
             46.
             
          
           
             Job
             10.
             1.
             
          
           
             Gen.
             45.
             26
             ,
          
           
             27.
             
          
           
             Prov.
             17.
             22.
             
          
           
             Gen.
             9.
             6.
             
          
           
             1
             Cor.
             12.
             13.
             
          
           
             27.
             
          
           
             Levit.
             26.
             6.
             
          
           
             Psalm
             36.
             9.
             
          
           
             Gen.
             1.
             29.
             
          
           
             9.
             3.
             
          
           
             1
             Cor.
             10.
             
             〈◊〉
             .
          
           
             〈◊〉
             .
             22.
             1.
             
          
           
             In
             〈◊〉
             .
             ad
             Nep.
             
          
           
             psalm
             36.
             7.
             
          
           
             prov
             .
             12.
             
             〈◊〉
             .
          
           
             1
             Sam.
             2.
             6.
             
          
           
             〈◊〉
             Cor.
             7.
             23.
             
          
           
             〈◊〉
             .
             14.
             4.
             
          
           
             Math.
             8.
             32.
             
          
           
             2
             Macc.
             14.
             37.
             &c.
             
          
           
             in
             serm
             .
          
           
             Esa
             〈◊〉
             .
             7.
             
          
           
             9.
             20.
             
          
           
             Gal.
             5.
             15.
             
          
           
             〈◊〉
             .
             5.
             29.
             
          
           
             Jo.
             8.
             44.
             
          
           
             Gen.
             3.
             4.
             
          
           
             4.
             
             〈◊〉
             .
          
           
             Deut.
             22.
             1.
             &c
             
          
           
             Gen.
             4.
             11.
             19.
             
          
           
             〈◊〉
             .
          
           
             42.
             21.
             
          
           
             50.
             15.
             
          
           
             psal
             .
             55.
             23.
             
          
           
             Exod.
             21.
             25.
             
          
           
             〈◊〉
             King.
             2.
             34.
             
          
           
             Gen.
             9.
             5.
             
          
           
             4.
             10.
             
          
           
             〈◊〉
             Sam.
             21.
             17.
             
          
           
             Exod.
             21.
             15.
             
          
           
             〈◊〉
             〈◊〉
             .
             14.
             7.
             
          
           
             〈◊〉
             .
             22.
             
             〈◊〉
             .
          
           
             Math.
             18.
             6.
             
          
           
             〈◊〉
             .
             2.
             8
             
          
           
             Math.
             5.
             39.
             
          
           
             Deut.
             32.
             35
             
          
           
             Rom.
             12.
             19.
             
          
           
             13.
             4.
             
          
           
             Exod.
             22.
             18.
             
          
           
             prov
             .
             20.
             26.
             
          
           
             Deut.
             19.
             26.
             
          
           
             Deut.
             19.
             19.
             
          
           
             20.
             
          
           
             psal
             .
             101.
             vlt.
             
          
           
             prov
             .
             20.
             26.
             
          
           
             〈◊〉
             .
             34.
             18.
             
          
           
             21.
             
          
           
             Exod.
             23.
             7.
             
          
           
             1
             Sam.
             25.
             29.
             
          
           
             Prov.
             17.
             15.
             
          
           
             1
             Sam.
             15.
             3.
             
          
           
             23.
             
          
           
             1
             King.
             20.
             34.
             
          
           
             1
             King.
             21.
             13.
             
          
           
             21.
             
          
           
             Matth.
             23.
             30.
             
          
           
             Rom.
             14.
             4.
             
          
           
             Deut.
             19.
             18.
             
          
           
             17.
             6.
             
          
           
             19.
             5.
             
          
           
             John
             18.
             29.
             
          
           
             Acts
             23.
             35.
             
          
           
             25.
             16.
             
          
           
             In
             1
             Cor.
             6.
             
          
           
             De
             〈◊〉
             .
             〈◊〉
             lib.
             3.
             
          
           
             Deut.
             23.
             
          
           
             Ad
             Bonif.
             
          
           
             Rom.
             12.
             18.
             
          
           
             Cicer.
             
          
           
             Contra
             〈◊〉
             .
          
           
             Luke
             3.
             14.
             
          
           
             Matth.
             22.
             21.
             
          
           
             〈◊〉
             .
             10.
             
          
           
             Judg
             1.
             1.
             
          
           
             〈◊〉
             Sam.
             17.
             37.
             
          
           
             〈◊〉
             Faust.
             
          
           
             〈◊〉
             .
          
           
             De
             
               nov
               .
               mil.
            
             
          
           
             Addition
             32.
             
          
           
             Of
             the
             causes
             of
             a
             just
             war.
             
          
           
             Liv.
             〈◊〉
             .
             5.
             
          
           
             〈◊〉
             .
             14.
             15.
             
          
           
             Aug.
             de
             Civ
             .
          
           
             Dei
             〈◊〉
             .
             19.
             
             〈◊〉
             .
             7.
             
          
           
             Cicer.
             
          
           
             Deut.
             23.
             9.
             
          
           
             1
             Sam.
             25.
             28.
             
          
           
             1
             King.
             2.
             5.
             
          
           
             〈◊〉
             Sam.
             10.
             12.
             
          
           
             Exod.
             22.
             2.
             
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             
          
           
             Deut.
             19.
             4.
             
          
           
             Exod.
             21.
             13.
             
          
           
             Numb
             .
             3.
             5.
             11.
             
          
           
             Exod.
             21.
             22.
             
          
           
             33.
             
          
           
             2
             Sam.
             3.
             27.
             
          
           
             20.
             10.
             
          
           
             Numb
             .
             35.
             16
             ,
             17
             ,
             18.
             
          
           
             *
             So
             the
             vulgar
             Latine
             reads
             it
             ,
             which
             the
             Author
             follows
             .
          
           
             Jerem.
             11.
             19.
             
          
           
             Deut.
             18.
             10.
             
          
           
             Concil
             .
             Ancyr
             .
             〈◊〉
             
          
           
             Can.
             21.
             
          
           
             Concil
             .
             Worm
             .
          
           
             Can.
             35.
             
          
           
             Matth.
             26.
             40.
             
          
           
             2
             Sam.
             3.
             〈◊〉
             
          
           
             20.
             9.
             〈◊〉
             
          
           
             1
             Sam.
             18.
             17.
             
          
           
             2
             Sam.
             11.
             15
             〈◊〉
             
          
           
             1
             King.
             21.
             5.
             
          
           
             6.
             10.
             
          
           
             Act.
             7.
             52.
             
          
           
             8.
             1.
             
          
           
             Ecclus.
             〈◊〉
             〈◊〉
             
          
           
             〈◊〉
             .
             4.
             6.
             
          
           
             Levit.
             13.
             4.
             
          
           
             Act.
             27.
             24.
             
          
           
             31.
             
          
           
             Ecclus.
             38.
             9.
             
          
           
             〈◊〉
             Tim.
             5.
             23.
             
          
           
             in
             psal
             .
             25.
             
          
           
             Luc.
             21.
             34.
             
          
           
             1
             Tim.
             6.
             8.
             
          
           
             Rom.
             13.
             14.
             
          
           
             Marc.
             6.
             31.
             
          
           
             psal
             .
             〈◊〉
             .
             3.
             
          
           
             2
             Cor.
             7.
             10.
             
          
           
             prov
             .
             17.
             22
             
          
           
             Deut.
             22.
             8.
             
          
           
             Exod.
             21.
             29
             
          
           
             prov
             .
             3.
             27.
             
          
           
             24.
             11.
             
          
           
             Jer
             8.
             22.
             
          
           
             Ezek.
             47.
             12.
             
          
           
             Exod.
             21.
             9.
             
          
           
             Marc.
             5.
             25.
             
          
           
             Ecclus.
             8.
             15.
             
          
           
             Lev.
             24.
             19.
             
          
           
             Exod.
             21.
             25.
             
          
           
             Lev.
             24.
             20.
             
          
           
             Exod.
             21.
             24.
             
          
           
             25.
             
          
           
             Lev.
             24.
             20.
             
          
           
             Deut.
             19.
             21.
             
          
           
             2
             Sam.
             3.
             34.
             
          
           
             Deut.
             32.
             36.
             
          
           
             Gen.
             4.
             10.
             
          
           
             Eccles.
             6.
             3.
             
          
           
             Gol.
             3.
             21.
             
          
           
             〈◊〉
             42.
             38.
             
          
           
             45.
             27
             
          
           
             Exod
             1.
             14.
             
          
           
             prov
             .
             12.
             25
             
          
           
             2
             pet
             .
             〈◊〉
             .
          
           
             psal
             .
             95.
             
             〈◊〉
             .
          
           
             Mal.
             2.
             8.
             
          
           
             Rev.
             2.
             14
             
          
           
             Ezek.
             33.
             6.
             
          
           
             〈◊〉
             .
             de
             pastore
             .
          
           
             de
             vit
             .
             contempl
             .
             l.
             1.
             
          
           
             in
             Mor.
             
          
           
             Math.
             16.
             22.
             
          
           
             〈◊〉
             .
             2.
             13.
             
          
           
             1
             Cor.
             8.
             12.
             
          
           
             Math.
             18.
             6.
             
          
           
             phil
             .
             2.
             12.
             
          
           
             3.
             19.
             
          
           
             Ephes.
             4.
             19.
             
          
           
             Heb.
             10.
             2.
             
          
           
             12.
             17.
             
          
           
             in
             homil
             .
          
           
             Math.
             5.
             22.
             
          
           
             Heb.
             12.
             15.
             
          
           
             Math.
             15.
             19.
             
          
           
             Prov.
             13.
             10.
             
          
           
             Gal.
             5.
             16.
             
          
           
             Gal.
             5.
             20.
             
          
           
             Prov.
             24.
             19.
             
          
           
             Ephes.
             4.
             31.
             
          
           
             1
             Pet.
             4.
             15.
             
          
           
             1
             Tim.
             6.
             4.
             
          
           
             James
             2.
             14.
             
          
           
             Lnke
             9
             54.
             
          
           
             James
             4.
             5.
             
          
           
             Job
             5.
             2.
             
          
           
             2
             Cor.
             12.
             20.
             
          
           
             Prov.
             27.
             4.
             
          
           
             Matth.
             27.
             18.
             
          
           
             Gen.
             4.
             30.
             1.
             
          
           
             1
             Sam.
             18.
             5.
             
          
           
             1
             John
             3.
             12.
             
          
           
             Dan.
             6.
             4.
             
          
           
             John
             3.
             26.
             
          
           
             Luke
             15.
             28.
             
          
           
             1
             Sam.
             18.
             8
             ,
             9
             ,
             10.
             
          
           
             Gen.
             37.
             4.
             
          
           
             De
             Invid
             .
          
           
             Prov.
             14.
             30.
             
          
           
             Numb
             .
             11.
             29.
             
          
           
             Deut.
             1.
             10
             ,
             11
             
          
           
             1
             Sam.
             25.
             41.
             
          
           
             Prov.
             21.
             24.
             
          
           
             2
             Sam.
             13.
             22
             
          
           
             Prov.
             10.
             18.
             
          
           
             1
             〈◊〉
             .
             26.
             23
             ,
             24.
             
          
           
             1
             John
             3.
             
             〈◊〉
             .
          
           
             Prov.
             18.
             3.
             
          
           
             17.
             5.
             
          
           
             2
             King.
             19.
             21.
             
          
           
             Luke
             23.
             11.
             
          
           
             Luke
             16.
             14.
             
          
           
             Gen.
             21.
             9.
             
             &
             25.
             34.
             
          
           
             Cant.
             4.
             
             〈◊〉
             .
          
           
             Prov.
             6.
             17.
             
          
           
             1
             Sam.
             18.
             9.
             
          
           
             Prov.
             6.
             13.
             
          
           
             prov
             .
             10.
             10.
             
             &
             16.
             30.
             
          
           
             psalm
             .
             37.
             12
             
          
           
             Acts
             7.
             14.
             
          
           
             Mark.
             9.
             18.
             
          
           
             psalm
             120.
             3.
             
             &
             55.
             
             〈◊〉
             &
             52.
             3.
             
          
           
             1
             Cor.
             10.
             10.
             
          
           
             phil
             .
             2.
             14.
             
          
           
             John.
             12
             5.
             
          
           
             Exod.
             14.
             15.
             
          
           
             Levit.
             19.
             16.
             
          
           
             2
             Cor.
             12.
             
             〈◊〉
             .
          
           
             Rom.
             1.
             29.
             
          
           
             〈◊〉
             .
             6.
             17.
             
          
           
             2
             Cor.
             12.
             20.
             
          
           
             Rom.
             1.
             30.
             
          
           
             1
             pet
             .
             2.
             1.
             
          
           
             James
             4.
             11.
             
          
           
             〈◊〉
             10.
             11.
             
          
           
             Prov.
             25.
             23.
             
          
           
             Levit.
             19.
             14.
             
          
           
             James
             3.
             8.
             
          
           
             Col.
             3.
             8.
             
          
           
             Ephes.
             4.
             31.
             
          
           
             Prov.
             26.
             
             〈◊〉
             .
          
           
             Rom.
             16.
             17.
             
          
           
             Rom.
             1.
             29.
             
          
           
             2
             Cor
             12.
             20.
             
          
           
             Gal.
             5.
             20.
             
          
           
             Rom.
             13.
             13.
             
          
           
             James
             3.
             6.
             
          
           
             1
             Cor.
             11.
             16.
             
          
           
             Prov.
             20.
             3.
             
          
           
             Heb.
             12.
             2.
             
          
           
             Acts
             23.
             6.
             
          
           
             Esay
             .
             5.
             7.
             
          
           
             Matth.
             12.
             19.
             
          
           
             Acts
             22.
             23.
             
          
           
             Rom.
             1.
             30.
             
          
           
             1
             Cor
             6.
             10.
             
          
           
             Psal.
             79.
             10
             ,
             13.
             
          
           
             Jerem.
             20.
             10.
             
          
           
             1
             Thes.
             2.
             2.
             
          
           
             Acts
             9.
             1.
             
          
           
             1
             King.
             2.
             14.
             
          
           
             〈◊〉
             .
             29.
             11.
             
          
           
             Prov.
             〈◊〉
             .
          
           
             pro.
             27.
             3.
             
          
           
             .
             17.
             12.
             
          
           
             1
             pet
             .
             〈◊〉
             〈◊〉
             
          
           
             psal
             .
             〈◊〉
             .
          
           
             1
             Sam.
             31.
             〈◊〉
             
          
           
             prov
             .
             22.
             10.
             
          
           
             Eph.
             5.
             4.
             
          
           
             prov
             .
             12.
             18.
             
          
           
             1
             Cor.
             4.
             9.
             
          
           
             Job
             .
             30.
             1.
             
          
           
             Jer.
             20.
             9.
             
          
           
             2
             Cron.
             36.
             16.
             
          
           
             Math.
             27.
             27.
             〈◊〉
             
          
           
             31.
             41.
             
          
           
             2
             Cor.
             12.
             20.
             
          
           
             prov
             .
             17.
             11.
             
          
           
             1
             Cor.
             1.
             11.
             
          
           
             The
             〈◊〉
             
          
           
             prov
             .
             3.
             30.
             
          
           
             〈◊〉
             〈◊〉
             .
             1.
             
             〈◊〉
             .
          
           
             pro.
             30.
             33.
             
          
           
             Eccl.
             7.
             8.
             
          
           
             psal
             .
             106.
             33.
             
          
           
             prov
             .
             15.
             18.
             and
             18.
             6.
             and
             29.
             22.
             
          
           
             Eph.
             3.
             25.
             
          
           
             drou
             .
             19.
             19.
             
          
           
             Math.
             5.
             22.
             
          
           
             Luk.
             24.
             25.
             
          
           
             Gal.
             3.
             1.
             
          
           
             Rom.
             12.
             16.
             
          
           
             Eph.
             4.
             2.
             
          
           
             Col.
             3.
             12.
             
          
           
             Gal.
             5.
             22.
             23.
             
          
           
             Rom.
             12.
             9.
             
          
           
             1
             Cor.
             13.
             4.
             
          
           
             Jam.
             3.
             13.
             
          
           
             1
             pet
             .
             3.
             8.
             
          
           
             Jam.
             3.
             17.
             
          
           
             Rom.
             12.
             9.
             
          
           
             prov
             .
             27.
             14.
             
          
           
             Rom.
             12.
             18.
             
          
           
             1
             Cor.
             13.
             5.
             
          
           
             〈◊〉
             .
             3.
             17.
             
          
           
             phil
             .
             4.
             5.
             
          
           
             Eph.
             4.
             2.
             
          
           
             Col.
             3.
             12.
             13
             
          
           
             Gal.
             5.
             22.
             
          
           
             1
             Cor.
             13.
             7.
             
          
           
             psal
             .
             38.
             13.
             
          
           
             Jam.
             5.
             vlt.
             
          
           
             Lev.
             29.
             18.
             
          
           
             Math
             5.
             23.
             
          
           
             prov
             .
             15.
             1.
             
          
           
             prov
             .
             21.
             14.
             
          
           
             psal
             .
             4.
             8.
             
          
           
             Eph.
             4.
             3.
             
          
           
             1
             Cor.
             13.
             4.
             5.
             
          
           
             1
             pet
             .
             38.
             
          
           
             Math.
             6.
             22.
             
          
           
             1
             Cor.
             13.
             5.
             8.
             
          
           
             Col.
             3.
             12.
             
          
           
             Gal.
             5.
             22.
             
          
           
             Heb.
             13.
             16.
             
          
           
             Gal.
             5.
             12.
             
          
           
             Rom.
             15.
             14.
             
          
           
             Ruth
             .
             2.
             20.
             
          
           
             Gen.
             23.
             4.
             
          
           
             Cant.
             6.
             8.
             
          
           
             1
             pet
             .
             3.
             8.
             2.
             
          
           
             Tit.
             3.
             4.
             
          
           
             Rom.
             12.
             10.
             
          
           
             Lev.
             19.
             17.
             
          
           
             Rom.
             16.
             7.
             
          
           
             1
             John
             3.
             14.
             
          
           
             Gal.
             6.
             10.
             
          
           
             1
             John.
             3.
             14
             
          
           
             Rom.
             16.
             2.
             
          
           
             prov
             .
             18.
             24.
             
          
           
             Col.
             3.
             12.
             
          
           
             Rom
             12.
             13.
             
          
           
             1
             pet
             .
             3.
             9.
             
          
           
             1
             pet
             .
             4.
             9.
             
          
           
             Rom.
             12.
             13.
             
          
           
             Col.
             3.
             13.
             
          
           
             1
             pet
             .
             3.
             9.
             
          
           
             Rom.
             12.
             20.
             
          
           
             Math.
             5.
             vlt.
             
          
           
             Gal.
             6.
             1.
             
          
           
             prov
             .
             22.
             24.
             
          
           
             1
             Sam.
             25.
             17.
             
          
           
             prov
             .
             22.
             10.
             
          
           
             pro.
             26.
             20.
             
          
           
             v.
             24.
             
          
           
             prov
             .
             3.
             30.
             
          
           
             prov
             .
             26.
             17
             
          
           
             Exod.
             2.
             13.
             
          
           
             prov
             .
             18.
             14.
             
          
           
             19.
             11.
             
          
           
             James
             1.
             16.
             
          
           
             20
             
          
           
             Prov.
             17.
             14.
             
          
           
             Rom.
             12.
             29.
             
          
           
             1
             Sam.
             25.
             37.
             
          
           
             Job
             1.
             21.
             
          
           
             2
             Sam.
             16.
             11.
             
          
           
             Eph.
             4.
             27.
             
          
           
             1
             pet
             .
             2.
             23.
             
          
           
             Deut.
             32.
             35.
             
          
           
             Rom.
             12.
             19.
             
          
           
             pro.
             24.
             17
             ,
             18.
             
          
           
             Job
             .
             31.
             29.
             
          
           
             2
             Kings
             .
             6.
             22.
             
          
           
             1
             Sam.
             24.
             
          
           
             Ephes.
             4.
             26.
             
          
           
             Mark
             11.
             25.
             
          
           
             Matt.
             6.
             14
             ,
             15.
             
          
           
             Ecclus.
             28.
             9.
             
          
           
             James
             3.
             8.
             
          
           
             Psal.
             116.
             11.
             
          
           
             38.
             13.
             
          
           
             Ecclus.
             28.
             12.
             
          
           
             Prov.
             29.
             9.
             
          
           
             26.
             4
             ,
             5.
             
          
           
             Matth.
             5
             &
             6.
             
          
           
             2
             Tim.
             2.
             5.
             
          
           
             Ecclus.
             4.
             28.
             
          
           
             Gen.
             13.
             8.
             
          
           
             Isider
             .
          
           
             Exod.
             18.
             22.
             
          
           
             2
             Cor.
             6.
             4
             ,
             5.
             
          
           
             Luk.
             12.
             14
             ,
             15
             
          
           
             Esay
             10.
             2.
             
          
           
             Prov.
             25.
             
             〈◊〉
             .
          
           
             Rule
             6.
             
          
           
             Exod.
             2.
             13.
             
          
           
             Matth.
             5
             9.
             
          
        
         
           Notes for div A25404-e204240
           
             Gen.
             2.
             24.
             
          
           
             1
             Cor.
             6.
             16.
             
          
           
             Eph.
             5.
             31.
             
          
           
             Gen.
             2.
             22.
             23
             ,
             24.
             
          
           
             29.
             35.
             
          
           
             Math.
             19.
             6.
             
          
           
             Heb.
             13.
             4.
             
          
           
             Joh.
             2.
             
          
           
             Tit.
             1.
             6.
             
          
           
             1
             Tim.
             3.
             
             〈◊〉
             .
          
           
             1
             Cor.
             9.
             2.
             
          
           
             Gen.
             2.
             18.
             
          
           
             Mal.
             2.
             15.
             
          
           
             Gen.
             1.
             28.
             
          
           
             9.
             1.
             
          
           
             1
             Cor.
             7.
             2.
             
          
           
             Heb.
             13.
             4.
             
          
           
             1
             Cor.
             7.
             9.
             
          
           
             Chrys.
             Gen.
             3.
             18.
             
          
           
             Eccl.
             4.
             9.
             11.
             
          
           
             Heb.
             2.
             10.
             obi
             .
          
           
             Gen.
             24.
             60.
             
          
           
             32.
             12.
             
          
           
             13.
             16.
             
          
           
             22.
             17.
             
          
           
             1.
             2.
             
          
           
             psal
             .
             24.
             2.
             
          
           
             Esa.
             7.
             20.
             
          
           
             Gen.
             1.
             28.
             
          
           
             9.
             1.
             
          
           
             Sol.
             
          
           
             Esa.
             56.
             4.
             
          
           
             Math.
             19.
             21.
             
          
           
             1.
             
             Cor.
             7.
             7.
             
          
           
             9.
             5.
             
          
           
             1
             Tim.
             3.
             2.
             
          
           
             Gen.
             30.
             1.
             
          
           
             〈◊〉
             Kin.
             1.
             2.
             
          
           
             Eccl.
             3.
             5.
             
          
           
             Math.
             24.
             19
             
          
           
             1
             Cor.
             7.
             26.
             
          
           
             Joc.
             2.
             16.
             
          
           
             1
             Cor.
             7.
             6.
             
          
           
             psal
             .
             73.
             28.
             
          
           
             1
             pet
             .
             1.
             16.
             
          
           
             1
             Tim.
             5.
             11.
             
          
           
             1
             Cor.
             7.
             35.
             
          
           
             pro.
             21.
             19.
             
          
           
             Syr.
             25.
             25.
             
          
           
             prov
             .
             31.
             12.
             
          
           
             26.
             
          
           
             30.
             
          
           
             1
             〈◊〉
             .
             16.
             31.
             
          
           
             1
             Cor.
             7.
             16.
             
          
           
             1
             pet
             .
             3.
             1.
             
          
           
             Mal.
             2.
             15.
             
          
           
             1
             Tim.
             2.
             10.
             
          
           
             pro.
             31.
             27.
             
          
           
             〈◊〉
             Tim.
             5.
             14.
             
          
           
             Eph.
             5.
             30.
             
          
           
             1
             Cor.
             6.
             17.
             
          
           
             Act.
             9.
             4.
             
          
           
             Luc.
             14.
             6.
             
          
           
             Deut.
             33.
             9.
             
          
           
             Deu.
             32.
             11.
             
          
           
             Nah.
             〈◊〉
             .
             11.
             
          
           
             Jer.
             4.
             3.
             
          
           
             Fsa
             .
             49.
             15.
             
          
           
             Exod.
             20.
             12.
             
          
           
             prov
             .
             30.
             17.
             
          
           
             Exod.
             21.
             17.
             
          
           
             〈◊〉
             〈◊〉
             .
             〈◊〉
             .
             〈◊〉
             .
          
           
             Gen.
             24.
             
             〈◊〉
             .
          
           
             Exod.
             4.
             
             〈◊〉
             .
          
           
             Gen.
             31.
             14.
             
          
           
             〈◊〉
             Sam.
             19.
             11.
             
          
           
             Eph.
             5
             28.
             
          
           
             Esa.
             49.
             7.
             
          
           
             Gen.
             34.
             3.
             
          
           
             2
             Sam.
             20.
             2.
             
          
           
             1
             pet
             .
             3.
             7.
             
          
           
             22.
             
          
           
             Eph.
             5.
             25.
             
          
           
             Heb.
             13.
             4.
             
          
           
             1
             Cor.
             7.
             10.
             
          
           
             11.
             35.
             
          
           
             Rom.
             7
             :
             3.
             
          
           
             Math.
             5.
             32.
             
          
           
             19.
             9.
             
          
           
             1.
             
             Cor.
             7.
             15.
             
          
           
             Aug.
             in
             tract
             .
             9
             
          
           
             Gen.
             4.
             19.
             
          
           
             1
             Cor.
             7.
             2.
             
          
           
             6.
             16.
             
          
           
             prov
             .
             2.
             17.
             
          
           
             〈◊〉
             .
             〈◊〉
             .
          
           
             Mal.
             2.
             15.
             
          
           
             1
             Cor.
             7.
             39.
             
          
           
             Deut.
             7.
             3.
             
          
           
             Jud.
             14.
             2.
             
          
           
             Gen.
             6.
             
          
           
             34.
             12.
             
          
           
             Gen.
             2.
             18.
             
          
           
             24.
             4.
             
          
           
             21.
             21.
             
          
           
             6.
             2.
             
          
           
             2.
             22.
             
          
           
             24.
             57.
             
          
           
             58.
             
          
           
             1
             Cor.
             7.
             12.
             
          
           
             Gen.
             24.
             11.
             
          
           
             63
             
          
           
             Ruth
             3.
             12.
             
          
           
             prov
             .
             3130.
             
          
           
             1
             pet
             .
             3.
             4.
             
          
           
             prov
             .
             31.
             26.
             
          
           
             14.
             1.
             
          
           
             31.
             14.
             
          
           
             Psal.
             144.
             12.
             
          
           
             Jer.
             5.
             8.
             
          
           
             Gen.
             34.
             8.
             
          
           
             Jo.
             2.
             1.
             
          
           
             Gen.
             3.
             12.
             
          
           
             Math.
             19.
             6.
             
          
           
             Gen.
             1.
             28.
             
          
           
             1
             Thes.
             4.
             4.
             
          
           
             1
             Cor.
             7.
             5.
             
          
           
             Heb.
             13.
             4.
             
          
           
             1
             Cor.
             11.
             3.
             
          
           
             pro.
             12.
             4.
             
          
           
             1
             Sam.
             1.
             8.
             
          
           
             psal
             .
             128.
             3.
             
          
           
             1
             Pet.
             3
             7.
             
          
           
             Gen.
             30.
             30.
             
          
           
             1
             Tim.
             5.
             8.
             
          
           
             Eph.
             5.
             29.
             
          
           
             Prov.
             5.
             18.
             
          
           
             Gen.
             26.
             8.
             
          
           
             1
             Pet.
             3.
             7.
             
          
           
             Colos.
             3.
             19.
             
          
           
             1
             Tim.
             2.
             13.
             
          
           
             Gen.
             3.
             16.
             
          
           
             Eph.
             5.
             22.
             
          
           
             1
             Cor.
             7.
             34.
             
          
           
             Prov.
             31
             17.
             
          
           
             21.
             19.
             
          
           
             6.
             26.
             
          
           
             Job
             .
             2.
             10.
             
          
           
             1
             Sam.
             25.
             8.
             
          
           
             2
             Sam.
             6.
             20.
             
          
           
             2
             Kings
             4.
             9
             
          
           
             1
             Kings
             21.
             25
             
          
           
             2
             Sam.
             14.
             2.
             
          
           
             Tit.
             2.
             4.
             
          
           
             1
             Cor.
             7.
             4.
             
          
           
             Bacchil
             .
             in
             princip
             .
             carn
             .
          
           
             Gen.
             3.
             7.
             
          
           
             Abac.
             1.
             13.
             
          
           
             Matth.
             5
             8.
             
          
           
             1
             Thes.
             4.
             4.
             
          
           
             Mal.
             2.
             15.
             
          
           
             James
             1.
             27.
             
          
           
             1
             Cor.
             6.
             15
             ,
             19
             
          
           
             5.
             11.
             
          
           
             〈◊〉
             .
             2.
             16.
             
          
           
             5.
             2.
             
          
           
             7.
             3.
             
          
           
             Gen.
             26.
             11.
             
          
           
             38.
             24.
             
          
           
             Deut.
             22.
             29.
             
          
           
             Levit.
             18.
             27.
             
          
           
             8.
             
          
           
             Jude
             vers
             .
             7.
             
          
           
             Prov.
             6.
             34
             ,
             35
             
          
           
             Deut.
             23.
             2.
             
          
           
             Col.
             3.
             5.
             
          
           
             Rom.
             13.
             10.
             
          
           
             〈◊〉
             1.
             22.
             
          
           
             Psal.
             49.
             10.
             
          
           
             Jer.
             5.
             8.
             
          
           
             Gal.
             3.
             24.
             
          
           
             Prov.
             3.
             24.
             
          
           
             Gal.
             5.
             16.
             
          
           
             1
             Cor.
             〈◊〉
             .
             29.
             
          
           
             Gal.
             5.
             19.
             
          
           
             Mark
             7.
             21.
             
          
           
             1
             John
             2.
             16.
             
          
           
             Ezek.
             24.
             6.
             
          
           
             Prov.
             7.
             23
             
          
           
             Act
             of
             adultery
             .
             Levit.
             13.
             4.
             
          
           
             prov
             .
             7.
             13.
             
          
           
             5.
             20.
             
          
           
             〈◊〉
             .
          
           
             Gen.
             18.
             
          
           
             Jer.
             5.
             8.
             
          
           
             prov
             .
             7.
             22.
             
          
           
             Deut.
             23.
             18.
             
          
           
             Hof
             .
             4
             11.
             
          
           
             〈◊〉
             .
             4.
             18.
             9.
             
          
           
             Math.
             7.
             6.
             
          
           
             1
             Cor.
             7.
             2.
             
          
           
             Eph.
             5.
             23.
             
          
           
             Hos.
             4.
             10.
             
          
           
             Jud.
             21.
             23.
             
          
           
             Numb
             ..
             5.
             27
             
          
           
             1
             Cor.
             6.
             15.
             16
             
          
           
             〈◊〉
             .
          
           
             Jer.
             9.
             5.
             
          
           
             prov
             .
             22.
             14.
             
          
           
             6.
             34.
             
          
           
             6.
             24.
             
          
           
             Job
             .
             31.
             12.
             
          
           
             Rom.
             1.
             24.
             
          
           
             1
             Cor.
             7.
             12.
             13
             
          
           
             15.
             
          
           
             Deut.
             23.
             2.
             
          
           
             1
             Cor.
             7.
             9.
             
          
           
             Hos.
             7.
             4.
             
          
           
             prov
             .
             23.
             33.
             
          
           
             Ezek.
             16.
             49.
             
          
           
             John
             6.
             12.
             
          
           
             Luc.
             15.
             12.
             
          
           
             〈◊〉
             18.
             10.
             
          
           
             Numb
             .
             11.
             34.
             
          
           
             Luc.
             8.
             14.
             
          
           
             21.
             34.
             
          
           
             lib.
             7.
             
             Mor.
             
          
           
             〈◊〉
             .
             6.
             6.
             
          
           
             Deut.
             32.
             15.
             
          
           
             prov
             .
             29.
             21.
             
             〈◊〉
             .
          
           
             Eccles.
             30.
             1
             
          
           
             1
             Cor.
             9.
             27.
             
          
           
             〈◊〉
             Tim.
             6.
             8.
             
          
           
             Rom.
             8.
             12.
             
          
           
             1
             Cor.
             6.
             13.
             
          
           
             15.
             32.
             
          
           
             〈◊〉
             .
             5.
             5.
             
          
           
             Rom.
             13.
             10.
             
          
           
             1
             Tim.
             6.
             8.
             
          
           
             1
             Cor.
             9.
             25.
             
          
           
             Eurip.
             
          
           
             Luc.
             16.
             19.
             
          
           
             Numb
             .
             11.
             6.
             
          
           
             Dan.
             1.
             12.
             
          
           
             1
             Sam.
             2.
             15.
             
          
           
             1
             King.
             19.
             6.
             
          
           
             2
             Kin.
             4.
             38.
             
          
           
             Hos.
             7.
             5.
             
          
           
             Luc.
             21.
             39.
             
          
           
             Ezek.
             16.
             
          
           
             1
             Sam.
             25.
             36.
             
          
           
             Luc.
             10.
             41.
             
          
           
             Rom.
             13.
             14.
             
          
           
             phil
             .
             3.
             19.
             
          
           
             Matth.
             8.
             32.
             
          
           
             Jude
             12.
             
          
           
             Ecclus
             31.
             12.
             
          
           
             Ecclus
             10.
             16.
             
          
           
             Esay
             5.
             11.
             
          
           
             56.
             11
             ,
             12
             
          
           
             Rom.
             13.
             13.
             
          
           
             1
             Pet.
             4.
             3.
             
          
           
             Ephes.
             5.
             18.
             
          
           
             prov
             .
             32.
             30.
             
          
           
             Ephes.
             5.
             18.
             
          
           
             prov
             .
             23.
             33.
             
          
           
             1
             pet
             .
             4.
             3.
             
          
           
             Esay
             5.
             11.
             22
             
          
           
             Prov.
             20.
             1.
             
          
           
             23.
             20.
             
          
           
             Gen.
             19.
             33.
             
          
           
             Pro.
             23.
             34
             ,
             35.
             
          
           
             1
             Tim.
             5.
             23.
             
          
           
             Prov.
             31.
             6.
             
          
           
             Nehe.
             8.
             10.
             
          
           
             Esay
             22.
             12.
             
          
           
             Amos
             6.
             6.
             
          
           
             Ezek.
             16.
             49.
             
          
           
             Gen.
             2.
             15.
             
          
           
             3.
             17
             ,
             19
             
          
           
             Matth.
             20.
             6.
             
          
           
             2
             Thes.
             3.
             11.
             
          
           
             psal
             .
             104.
             23.
             
          
           
             prov
             .
             6.
             6.
             
          
           
             Eccl.
             22.
             2.
             
          
           
             Ephes.
             5.
             16.
             
          
           
             Gal.
             6.
             10.
             
          
           
             Psalm
             〈◊〉
             .
             13.
             
          
           
             2
             Thes.
             3.
             10.
             
          
           
             Ambrese
             
          
           
             Ephes.
             4.
             18.
             
          
           
             Joel
             1.
             17.
             
          
           
             Ecclus.
             33.
             〈◊〉
             
          
           
             Rom.
             13.
             11
             ,
          
           
             13.
             
          
           
             Amos
             6.
             4.
             
          
           
             Micah
             2.
             1.
             
          
           
             2
             Sam.
             11.
             2.
             
          
           
             Rom.
             13.
             11.
             
          
           
             Prov.
             26.
             14.
             
          
           
             Jonah
             1.
             5.
             
          
           
             Esay
             29.
             10.
             
          
           
             Heb.
             12.
             12.
             
          
           
             Cicero
             
          
           
             2
             Thes.
             3.
             11.
             
          
           
             1
             Tim.
             5.
             12.
             
          
           
             1
             〈◊〉
             .
             2.
             15.
             
          
           
             2.
             7.
             
          
           
             5.
             8.
             
          
           
             1
             Thes.
             4.
             11.
             
          
           
             Luk.
             12.
             43.
             
          
           
             Incentives
             in
             or
             about
             our selves
          
           
             2
             King.
             9.
             30.
             
          
           
             prov
             .
             9.
             14
             ,
             15
             
          
           
             Jer.
             4.
             30.
             
          
           
             1
             Tim.
             2
             9.
             
          
           
             1
             pet
             .
             3.
             3
             
          
           
             Luc.
             16.
             19.
             
          
           
             Zeph.
             1.
             18.
             
          
           
             1
             pet
             .
             3.
             4.
             
          
           
             Mic.
             2.
             3.
             
          
           
             Esa.
             3.
             16.
             
          
           
             Ambros.
             
          
           
             prov
             .
             30.
             13.
             
          
           
             The
             incentives
             without
             〈◊〉
             .
             psal
             .
             50.
             18.
             
          
           
             prov
             .
             7.
             
             〈◊〉
             .
          
           
             1
             Cor.
             5.
             6.
             
          
           
             prov
             .
             7.
             8.
             9.
             
          
           
             1
             Thess.
             5.
             22.
             
          
           
             2
             Cor.
             8.
             21.
             
          
           
             1
             Cor.
             15.
             33.
             
          
           
             prov
             .
             9.
             17.
             
          
           
             7.
             
             〈◊〉
             .
          
           
             Hos.
             9.
             10.
             
          
           
             Numb
             .
             31.
             16.
             
          
           
             1
             Cor.
             10.
             8.
             
          
           
             prov
             .
             7.
             16.
             
          
           
             Math.
             622.
             
          
           
             2
             Macch.
             4.
             14.
             
          
           
             Concil
             .
             Agath
             
          
           
             Can.
             28.
             
             Carans
             Concile
             .
          
           
             〈◊〉
             .
             3.
             
          
           
             Can.
             23.
             〈◊〉
             
          
           
             psal
             .
             119.
             37.
             
          
           
             prov
             .
             6.
             28.
             
          
           
             Ecclus.
             13.
             1.
             
          
           
             1
             Tim.
             2.
             9.
             
          
           
             〈◊〉
             〈◊〉
             restrain
             them
             .
          
           
             Eph.
             5.
             3.
             
          
           
             1
             pet
             .
             4.
             4.
             
          
           
             Math.
             18.
             6.
             
          
           
             The
             !
             breaking
             of
             this
             sin
             .
          
           
             Math.
             5.
             28.
             
          
           
             〈◊〉
             .
             7.
             22.
             
          
           
             2
             〈◊〉
             .
             〈◊〉
             .
             14.
             
          
           
             Gen.
             6.
             2.
             
          
           
             39.
             7.
             
          
           
             12.
             14.
             
          
           
             34.
             2.
             
          
           
             2
             Sam.
             11.
             2.
             
          
           
             prov
             .
             6.
             25.
             
          
           
             Eph.
             4.
             29.
             
          
           
             Col.
             3.
             8.
             
          
           
             prov
             .
             12.
             14.
             
          
           
             Math
             12.
             36.
             
          
           
             Gen.
             4.
             1.
             18.
             
          
           
             11.
             
          
           
             1
             Cor.
             7.
             3.
             
          
           
             Heb.
             12.
             28.
             
          
           
             1
             Tim.
             2.
             9.
             
          
           
             Eph.
             5.
             4.
             6.
             
          
           
             The
             Prosymptomata
             ,
             or
             foregoing
             symptoms
             .
          
           
             2
             Kings
             9.
             22.
             
          
           
             Job
             31.
             9.
             
          
           
             Prov.
             7.
             26.
             
          
           
             Prov.
             5.
             20.
             
          
           
             Deut.
             25.
             
             〈◊〉
             .
          
           
             Abac.
             2.
             15.
             
          
           
             Ephes.
             5.
             12.
             
          
           
             〈◊〉
             〈◊〉
             .
             4.
             7.
             
          
           
             Phil.
             4.
             8.
             
          
           
             James
             3.
             17.
             
          
           
             Deut.
             22.
             12.
             
          
           
             Gen.
             9.
             
             〈◊〉
             .
          
           
             The
             outward
             act
             .
             Self
             pollution
             .
          
           
             Col.
             3.
             5.
             
          
           
             Gal.
             5.
             19.
             
          
           
             2.
             
             Cor.
             7.
             1.
             
          
           
             1
             Thess.
             4.
             5.
             
          
           
             2
             Pet.
             2.
             10.
             
          
           
             Jude
             8.
             23.
             
          
           
             Nocturna
             pollutio
             .
          
           
             〈◊〉
             .
             38.
             9.
             10.
             
          
           
             Bestiality
             .
          
           
             〈◊〉
             .
             18.
             23.
             
          
           
             20.
             15.
             
          
           
             Rev.
             21.
             
             〈◊〉
             .
          
           
             Lev.
             18.
             23.
             
          
           
             Rape
             .
          
           
             Deut.
             22.
             25.
             
          
           
             Sodomy
             .
          
           
             Lev.
             18.
             22.
             
          
           
             20.
             13.
             
          
           
             Eph.
             5.
             11
             :
          
           
             Rom.
             〈◊〉
             .
             26
             
          
           
             27.
             
          
           
             28.
             
          
           
             Gen.
             19.
             
             〈◊〉
             .
          
           
             Whoring
             .
          
           
             〈◊〉
             .
             23.
             〈◊〉
             
          
           
             18.
             
          
           
             Gen.
             38.
             24.
             
          
           
             Heb.
             13.
             4.
             
          
           
             Polygamie
             .
          
           
             Gen.
             1.
             27.
             
          
           
             Matth.
             19.
             5
             
          
           
             Mark
             10.
             11.
             
          
           
             Lev.
             18.
             18.
             
          
           
             Gen.
             21.
             
          
           
             30.
             1.
             
          
           
             1
             Sam.
             1.
             6.
             
          
           
             Object
             .
          
           
             Answ.
             
          
           
             Ma
             〈◊〉
             19.
             
          
           
             Mal.
             2.
             15.
             
          
           
             Gen.
             4.
             19.
             
          
           
             1
             Cor.
             〈◊〉
             .
             〈◊〉
             .
          
           
             The
             〈◊〉
             use
             of
             〈◊〉
             marriage
             bed
             .
          
           
             Levit.
             18.
             19.
             
          
           
             20.
             18.
             
          
           
             Gen.
             24.
             3.
             
          
           
             1
             Cor.
             7.
             39.
             
          
           
             2
             Sam.
             13.
             13.
             
          
           
             Gen.
             2.
             22.
             
          
           
             1
             Cor.
             7.
             29.
             
          
           
             5.
             
          
           
             Matth.
             5.
             32.
             
          
           
             1
             Cor.
             7.
             40.
             
          
           
             1
             Tim.
             5.
             11.
             
          
           
             Incest
             .
          
           
             Lev.
             18.
             6.
             
          
           
             20.
             17.
             
          
           
             Levit.
             20.
             23.
             
          
           
             2
             Thes.
             4.
             4.
             
          
           
             Mark
             6.
             18.
             
          
           
             1
             Cor.
             5.
             1.
             
          
           
             Amos
             2.
             7.
             
          
           
             〈◊〉
             
          
           
             Levit.
             18.
             20.
             
          
           
             20.
             10.
             
          
           
             〈◊〉
             .
             22.
             22.
             
          
           
             Numb
             .
             5.
             12.
             
          
           
             Eccl.
             23.
             25.
             
          
           
             Deut.
             23.
             2.
             
          
           
             Lev.
             18.
             27.
             
          
           
             Pro.
             31.
             10.
             11
             
          
           
             2
             Sam.
             13.
             15.
             
          
           
             Ephes.
             4.
             18.
             
          
           
             Hos.
             4.
             11.
             
          
           
             Judg.
             16.
             
          
           
             Hos.
             〈◊〉
             .
             10.
             
          
           
             Jer
             23.
             10.
             
          
           
             Gen.
             40.
             22.
             
          
           
             Jer.
             29.
             21
             ,
             22
             ,
          
           
             23.
             
          
           
             Prov.
             6.
             30.
             &c
             
          
           
             Keeping
             a
             concubine
             .
          
           
             Gen.
             21.
             10.
             
          
           
             35.
             22.
             
          
           
             Judg.
             19.
             2.
             
          
           
             2
             Sam.
             3.
             7.
             
          
           
             16.
             22.
             
          
           
             1
             King.
             11.
             
          
           
             Deflowring
             .
          
           
             Dent.
             22.
             23.
             
          
           
             Gen.
             34.
             25.
             
          
           
             38.
             25.
             
          
           
             Fornication
             .
          
           
             1
             Cor.
             10.
             8.
             
          
           
             Numb
             .
             25.
             9.
             
          
           
             Judg.
             20.
             18
             
          
           
             Prov.
             2.
             19.
             
          
           
             5.
             12
             
          
           
             23.
             27.
             
          
           
             7.
             10.
             
          
           
             Prostitution
             .
          
           
             Levit.
             19.
             29.
             
          
           
             Ezek.
             16.
             24.
             
          
           
             1
             Reg.
             15.
             12.
             
          
           
             Defence
             .
          
           
             Gen.
             18.
             20.
             
          
           
             19.
             9.
             
          
           
             prov
             .
             30.
             20.
             
          
           
             Jer.
             3.
             3.
             
          
           
             Numb
             .
             25.
             6.
             
          
           
             phil
             .
             3.
             19.
             
          
           
             1
             Cor.
             7.
             8.
             
          
           
             of
             chastity
             .
          
           
             vers
             .
             38.
             
          
           
             26.
             
          
           
             The
             benefit
             of
             a
             single
             lise
             
          
           
             32
             
          
           
             The
             meanes
             〈◊〉
             preserve
             us
             from
             this
             sin
             .
          
           
             Causes
             of
             inward
             burning
             
          
           
             Hos.
             5.
             4.
             5.
             
          
           
             Rom.
             1.
             22.
             
          
           
             24.
             
          
           
             Gen.
             3.
             7.
             
          
           
             2
             Sam.
             11.
             2.
             
          
           
             Temptations
             without
             us
             .
          
           
             Mat.
             5.
             29
             ,
             30.
             
          
           
             Prov.
             23.
             20.
             
          
           
             1
             Cor.
             5.
             6.
             
          
           
             1
             Pet.
             4.
             4.
             
          
           
             Prov.
             5.
             3.
             
          
           
             Job
             31.
             1.
             
          
           
             1
             Tim.
             5.
             2.
             
          
           
             1
             pet
             .
             3.
             2.
             
          
           
             1
             John
             2.
             16.
             
          
           
             Mar.
             5.
             28.
             
          
           
             2
             pet
             .
             2.
             14.
             
          
           
             Gen.
             9.
             22.
             
          
           
             Ab.
             2.
             15.
             
          
           
             Gen.
             3.
             5.
             
          
           
             psal
             .
             12.
             4.
             
          
           
             prov
             .
             17
             24.
             
          
           
             Eccl.
             2.
             10.
             
          
           
             psal
             .
             119.
             37.
             
          
           
             Job
             31.
             1.
             
          
           
             prov
             .
             6.
             27.
             
          
           
             Col.
             2.
             21.
             
          
           
             Mat.
             5.
             29.
             
          
           
             Deut.
             25.
             12.
             
          
           
             Gen.
             39.
             12.
             
          
           
             Ephes.
             5.
             3.
             
          
           
             Deut.
             32.
             25.
             
          
           
             1
             Cor.
             9.
             27.
             
          
           
             2
             Cor.
             11.
             27.
             
          
           
             1
             Cor.
             6.
             18.
             
          
           
             2
             Tim.
             2.
             22.
             
          
           
             Gen.
             18.
             20.
             
          
           
             1
             Cor.
             7.
             2.
             
          
           
             prov
             .
             22.
             14.
             
          
           
             2
             Sam.
             13.
             13.
             
          
           
             Eph.
             4.
             18.
             
          
           
             Hos.
             4.
             18.
             
          
           
             prayer
             .
          
           
             pro.
             2.
             16.
             
          
           
             6.
             24.
             
          
           
             7.
             5.
             
          
           
             〈◊〉
             .
             1.
             5.
             
          
           
             Gen.
             20.
             
             〈◊〉
             .
          
           
             Act.
             8.
             24.
             
          
           
             Exod.
             9.
             28.
             
          
           
             1
             Cor.
             7.
             9.
             
          
           
             The
             last
             rule
             concerning
             others
             .
          
           
             Gen.
             39.
             9.
             
          
           
             2
             Sam.
             13.
             12.
             
          
        
         
           Notes for div A25404-e223670
           
             The
             connexion
             and
             dependance
             of
             this
             precpt
             and
             the
             foregoing
             
          
           
             1
             Jon.
             2.
             16.
             
          
           
             Lev.
             19.
             11.
             
          
           
             Luc.
             12.
             15.
             
          
           
             Eph.
             4.
             28.
             
          
           
             1
             Thes.
             4.
             5.
             6.
             
          
           
             1
             Tim.
             6.
             8.
             
          
           
             Matth.
             6.
             31.
             
          
           
             1
             Tim.
             5.
             8.
             
          
           
             Eccl.
             6.
             7.
             
          
           
             2
             Cor.
             12.
             14.
             
          
           
             The
             end
             of
             this
             Commandment
             
          
           
             Wisd.
             15.
             12.
             
          
           
             1
             Tim.
             6.
             5.
             
          
           
             Eccl.
             10.
             19.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             love
             of
             money
             .
          
           
             Gen.
             26.
             16.
             
          
           
             Prov.
             18.
             11.
             
          
           
             Gen.
             26.
             16.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Eccl.
             5.
             10.
             
          
           
             Prov.
             30.
             15.
             
          
           
             〈◊〉
             .
             4.
             
             〈◊〉
             .
          
           
             Luke
             12.
             19.
             
          
           
             The
             〈◊〉
             and
             end
             of
             〈◊〉
             Comandment
             .
          
           
             1
             In
             respect
             of
             God.
             
          
           
             Matth.
             5.
             43.
             
          
           
             Luke
             6.
             36.
             
          
           
             2
             In
             respect
             of
             the
             Church
             .
          
           
             1
             Tim.
             6.
             20.
             
          
           
             2
             Cor.
             12.
             15.
             
          
           
             3
             In
             respect
             of
             the
             Common-wealth
             .
          
           
             1
             Cor.
             6.
             7.
             
          
           
             Matth.
             22.
             21.
             
          
           
             1
             Tim.
             5.
             18.
             
          
           
             Esay
             10.
             2.
             
          
           
             Levit.
             27.
             21.
             
          
           
             Num.
             18.
             11.
             
          
           
             Rom.
             15.
             27.
             
          
           
             4
             In
             respect
             of
             private
             persons
             
          
           
             Exod.
             cap.
             21.
             22
             ,
             23
             ,
          
           
             Eccl.
             2.
             24.
             
          
           
             Psalm
             128.
             2.
             
          
           
             2
             Cor.
             12.
             14.
             
          
           
             The
             original
             of
             Propriety
             .
          
           
             psalm
             24.
             1.
             
          
           
             Levit.
             25.
             23.
             
          
           
             Psalm
             50.
             10.
             
          
           
             115.
             16.
             
          
           
             〈◊〉
             .
             1.
             18.
             
          
           
             Gen.
             9.
             2
             ,
             3.
             
          
           
             How
             meum
             &
             tuum
             came
             in
             .
          
           
             Gen.
             4.
             26.
             
          
           
             Gen.
             4.
             17.
             
          
           
             Deut.
             11.
             24.
             
          
           
             1
             Chro.
             4.
             39.
             
          
           
             40.
             
          
           
             Judg.
             11.
             13.
             
          
           
             26.
             
          
           
             Deut
             19.
             14.
             
          
           
             Philip.
             14.
             
          
           
             Deut.
             32.
             8.
             
          
           
             Gen.
             11.
             9.
             
          
           
             Acts
             17.
             26.
             
          
           
             The
             lawfulnes
             of
             propriety
             .
          
           
             Gen.
             4.
             4.
             
          
           
             13.
             2.
             
          
           
             24.
             35.
             
          
           
             Josh.
             13.
             7.
             
          
           
             14.
             2.
             
          
           
             17.
             17.
             
          
           
             14.
             13.
             
          
           
             19.
             50.
             
          
           
             Prov.
             5.
             16.
             
          
           
             Ezek.
             46.
             16.
             
          
           
             John
             19.
             27.
             
          
           
             Acts
             12.
             12.
             
          
           
             2.
             44.
             
          
           
             4.
             32.
             
          
           
             5.
             4.
             
          
           
             〈◊〉
             .
             25.
             35.
             
          
           
             1
             Tim.
             6.
             17.
             
          
           
             18.
             
          
           
             1
             Cor.
             16.
             2.
             
          
           
             Act.
             9.
             36.
             
          
           
             39.
             
          
           
             10.
             2.
             
          
           
             20.
             33.
             
          
           
             Math.
             27.
             57.
             
          
           
             Act.
             16.
             14.
             
          
           
             8.
             27.
             
          
           
             Rom.
             12.
             13.
             
          
           
             Deut.
             2.
             24.
             
          
           
             psal
             .
             105.
             44.
             
          
           
             Gen.
             48.
             21.
             
          
           
             2
             Sam.
             8.
             3.
             
          
           
             Jer.
             27.
             3.
             6.
             
          
           
             Four
             things
             .
             in
             propriety
             .
          
           
             2
             Reg.
             8.
             6.
             
          
           
             Math.
             20.
             15.
             
          
           
             Ezech.
             46.
             18.
             
          
           
             Alienation
             and
             the
             several
             sorts
             of
             it
             .
          
           
             1
             Reg.
             2.
             21.
             
          
           
             Gen.
             42.
             25.
             
          
           
             Deut.
             2.
             6.
             28
             
          
           
             Gen.
             23.
             16.
             
          
           
             Judg.
             1.
             3
             
          
           
             Math.
             20.
             2.
             
          
           
             Several
             kinds
             of
             contracts
             .
          
           
             Stipulatio
             .
          
           
             Sponsio
             .
          
           
             Chirogrophum
             .
          
           
             Syngrapha
             .
          
           
             Real
             contracts
             .
          
           
             Caution
             .
             pledge
             .
          
           
             Mortgage
             .
             〈◊〉
             .
             5.
             4.
             
          
           
             Suerties
             .
          
           
             Of
             the
             desire
             of
             wealth
             .
          
           
             Rules
             to
             moderate
             our
             desires
             .
          
           
             1
             Tim.
             6.
             8.
             
          
           
             Jud.
             16.
             
          
           
             Exod.
             16.
             18.
             
          
           
             2
             Cor.
             8.
             15.
             
          
           
             Heb.
             13.
             5.
             
          
           
             prov
             .
             30.
             25.
             
          
           
             Gen.
             30.
             30.
             
          
           
             prov
             .
             5.
             15.
             
          
           
             2
             Cor.
             12.
             13.
             
          
           
             Excd.
             30.
             12.
             
          
           
             Math.
             22.
             21.
             
          
           
             〈◊〉
             .
             4.
             28.
             
          
           
             〈◊〉
             .
             6.
             31.
             
          
           
             Luke
             12.
             17.
             
          
           
             Prov.
             30.
             15.
             
          
           
             〈◊〉
             〈◊〉
             
          
           
             〈◊〉
             in
             the
             Eye
             .
          
           
             1
             Reg.
             21.
             
          
           
             Foaming
             at
             the
             Mouth
             .
          
           
             Eccl.
             7.
             11
             ,
             12
             
          
           
             Of
             the
             act
             forbidden
             .
          
           
             2
             Cor.
             9.
             11.
             
          
           
             〈◊〉
             .
             16
             ,
             〈◊〉
             
          
           
             12.
             
          
           
             Of
             〈◊〉
             getting
             in
             general
             .
          
           
             Prov.
             6.
             30.
             
          
           
             Deut.
             23.
             24.
             
          
           
             Levit.
             19.
             13.
             
          
           
             Hos.
             7.
             1.
             
          
           
             Abac.
             2.
             6.
             
          
           
             Mark
             10.
             19.
             
          
           
             1
             Tim.
             6.
             9.
             
          
           
             Prov.
             28.
             20.
             
          
           
             Prov.
             25.
             7.
             
          
           
             11.
             24.
             
          
           
             12.
             27.
             
          
           
             Abac.
             2.
             8.
             
          
           
             Prov.
             22.
             23.
             
          
           
             Psalm
             55.
             23.
             
          
           
             Prov.
             11.
             28.
             
          
           
             1
             Cor.
             6.
             10.
             
          
           
             5.
             11.
             
          
           
             The
             particular
             kinds
             of
             unjust
             getting
             .
          
           
             1.
             
             By
             〈◊〉
             and
             violence
             .
          
           
             〈◊〉
             .
             
               For
               mens
               own
               benefit
            
             .
          
           
             In
             time
             of
             〈◊〉
             .
          
           
             Luke
             3.
             14.
             
          
           
             Ezek.
             38.
             10
             ,
             14.
             
          
           
             In
             time
             of
             peace
             .
          
           
             Esay
             3.
             15.
             
          
           
             By
             power
             .
          
           
             Esay
             1.
             23.
             
          
           
             Ezra
             22.
             27.
             
          
           
             Zeph.
             3.
             3.
             
          
           
             Gen.
             31.
             39.
             
          
           
             John
             19.
             10.
             
          
           
             Micah
             2.
             1
             ,
             2
             ,
          
           
             1
             Reg.
             21.
             7.
             
          
           
             1
             Sam.
             2.
             16.
             
          
           
             Judg.
             18.
             25
             ,
          
           
             27.
             
          
           
             Gen.
             21.
             25.
             
          
           
             Esay
             10.
             1.
             
          
           
             Nehem.
             5.
             15.
             
          
           
             Luke
             3.
             13.
             
          
           
             Esay
             3.
             14
             ,
             15
             
          
           
             Micah
             3.
             3.
             
          
           
             Esay
             3.
             14
             ,
             15
             ,
          
           
             Matth.
             18.
             28.
             
          
           
             Deut.
             24.
             10.
             
          
           
             11.
             
          
           
             Esay
             5.
             8.
             
          
           
             By
             pretence
             of
             Law.
             
          
           
             James
             2.
             6.
             
          
           
             Psalm
             94.
             20.
             
          
           
             Eccl.
             3.
             16.
             
          
           
             Amos
             5.
             7.
             
          
           
             6.
             12.
             
          
           
             Esay
             10.
             2.
             
          
           
             1.
             23.
             
          
           
             Amos
             5.
             12.
             
          
           
             Deut.
             16.
             19.
             
          
           
             1
             Sam.
             8.
             3.
             
          
           
             2
             Sam.
             16.
             1.
             
          
           
             Exod.
             22.
             21
             ,
          
           
             22
             ,
             23.
             
          
           
             Job
             .
             24.
             
               〈◊〉
               ver
            
             .
             2.
             ad
             9.
             
          
           
             2
             Sam.
             12.
             5.
             
          
           
             Pro.
             22.
             22.
             23
             
          
           
             2.
             
             For
             their
             neighbours
             detriment
             .
          
           
             Psalm
             59.
             5.
             
          
           
             Exod.
             22.
             5.
             
          
           
             6.
             
          
           
             7.
             
          
           
             18.
             
          
           
             Job
             .
             1.
             16.
             
          
           
             Vnjust
             getting
             without
             pretence
             of
             law
             or
             authority
             .
          
           
             Psalm
             62.
             10.
             
          
           
             Ezra
             27.
             26.
             
          
           
             By
             robbery
             ,
             by
             sea
             or
             land
             .
          
           
             Luke
             10.
             30.
             
          
           
             Exod.
             22.
             2.
             
          
           
             Gen.
             49.
             6.
             
          
           
             Judg.
             5.
             6.
             
          
           
             Levit.
             19.
             3.
             
          
           
             Exod.
             22.
             4.
             
          
           
             Eph.
             4.
             28.
             
          
           
             2
             Thes.
             3.
             10.
             
          
           
             Of
             such
             as
             have
             no
             calling
             .
          
           
             Deut.
             15.
             4.
             
          
           
             Gen.
             2.
             15.
             
          
           
             3.
             19.
             
          
           
             Act.
             19.
             24.
             
          
           
             Deut.
             23.
             17.
             
          
           
             18.
             
          
           
             Lev.
             19.
             29.
             
          
           
             26.
             
          
           
             31.
             
          
           
             Act
             19.
             19.
             
          
           
             psal
             .
             83.
             13.
             
          
           
             1
             Cor
             7.
             20.
             
          
           
             1
             Thes.
             4.
             11.
             
          
           
             psal
             .
             83.
             13.
             
          
           
             prov
             .
             10.
             5.
             
          
           
             Matth.
             20.
             8.
             
          
           
             Matth.
             25.
             30.
             
          
           
             Lawful
             wayes
             of
             acquiring
             .
          
           
             1.
             
             By
             〈◊〉
             .
          
           
             Job
             6.
             22.
             
          
           
             2.
             
             By
             inheritance
             .
          
           
             John
             4.
             38.
             
          
           
             3.
             
             By
             industry
             ,
             wherein
             are
             to
             be
             valued
             ,
          
           
             1
             Labour
             .
          
           
             2
             Cor.
             8
             14.
             
          
           
             〈◊〉
             .
             24.
             15.
             
          
           
             2
             Hazard
             .
          
           
             Josh.
             15.
             26.
             
          
           
             1
             Sam.
             17.
             25.
             
          
           
             1
             Chro.
             11.
             16
             
          
           
             3
             Charges
             .
          
           
             2
             Chro.
             36.
             
             〈◊〉
             .
          
           
             1
             Damage
             .
          
           
             Exod.
             22.
             5.
             
          
           
             2
             Money
             .
          
           
             Eccles.
             10.
             19.
             
          
           
             Levit.
             25.
             14.
             
             &
             27.
             18.
             
          
           
             〈◊〉
             close
             theft
             .
          
           
             〈◊〉
             〈◊〉
             Contracts
             .
          
           
             Acts
             8.
             20.
             
          
           
             Esay
             5.
             23.
             
          
           
             Mic.
             7.
             3.
             
          
           
             Acts
             24.
             27.
             
          
           
             Psal.
             112.
             5.
             
             &
             37.
             21.
             
          
           
             Luke
             6.
             35.
             
          
           
             Psal
             112.
             5.
             
          
           
             2
             In
             labour
             ,
             and
             the
             reward
             of
             it
             .
          
           
             Ezek.
             34.
             3.
             
          
           
             Prov.
             17.
             16.
             
          
           
             Deut.
             24.
             15.
             
          
           
             Deut.
             15.
             14.
             
          
           
             In
             buying
             and
             selling
             .
          
           
             1.
             
             The
             measure
             viz.
             Money
             .
          
           
             Esay
             1.
             22.
             
          
           
             2.
             
             The
             commodity
             .
          
           
             In
             the
             substance
             
          
           
             Amos
             8.
             6.
             
          
           
             Esay
             1.
             22.
             
          
           
             Quantity
             ,
          
           
             Levit.
             19.
             34.
             
          
           
             Prov.
             20.
             10.
             
             &
             11.
             1.
             
          
           
             Quality
             .
          
           
             Manner
             of
             uttering
             .
          
           
             Gen.
             43.
             12.
             
          
           
             Levit.
             19.
             1.
             
          
           
             Jer.
             9.
             5.
             
          
           
             1
             Thess.
             4.
             6.
             
          
           
             Luke
             19.
             8.
             
          
           
             3
             The
             price
             .
          
           
             Prov.
             20.
             14.
             
          
           
             Amos
             8.
             6.
             
          
           
             Mich.
             7.
             2.
             
          
           
             Levit.
             6.
             5.
             
          
           
             Psal.
             24.
             4.
             
             &
             15.
             4.
             
          
           
             1
             Pet.
             2.
             1.
             
          
           
             Tit.
             2.
             10.
             
          
           
             Luke
             16.
             6.
             
          
           
             2
             Reg.
             5.
             22.
             
          
           
             Jo.
             12.
             6.
             
          
           
             Deu.
             21.
             20.
             
          
           
             Prov.
             29.
             3.
             
          
           
             Luke
             16.
             1.
             
          
           
             12.
             45.
             
          
           
             Ephes.
             6.
             6.
             
          
           
             Luke
             17.
             9.
             
          
           
             Prov.
             18.
             9.
             
          
           
             Mat.
             25.
             26.
             30
             
          
           
             Eccl.
             2.
             7.
             
          
           
             Gen.
             16.
             6.
             9.
             
          
           
             Phil.
             13.
             
          
           
             Theft
             without
             the
             family
             .
          
           
             Sacriledge
             .
          
           
             Lev.
             5.
             15.
             
          
           
             Rom.
             2.
             22.
             
          
           
             Judges
             9.
             4.
             
          
           
             v.
             53.
             
          
           
             2
             Chron.
             24.
             7
             
          
           
             23.
             15.
             
          
           
             24.
             7.
             
          
           
             Dan.
             5.
             2.
             
          
           
             Vers
             ult
             .
          
           
             Publick
             theft
             .
          
           
             Peculatus
             .
          
           
             2
             Kings
             12.
             15
             
          
           
             Private
             theft
             ,
             personal
             and
             real
             .
          
           
             Exod
             21.
             16.
             
          
           
             Deut.
             24.
             7.
             
          
           
             1
             Tim.
             1.
             10.
             
          
           
             Gen.
             40.
             15.
             
          
           
             Matth.
             26.
             15.
             
          
           
             Job
             1.
             15.
             17.
             
          
           
             Exod.
             22.
             1.
             
          
           
             Exod.
             22.
             7.
             
          
           
             The
             aggravation
             of
             all
             .
          
           
             Exod.
             22.
             21
             ,
             22
             ,
             23.
             
          
           
             Deut.
             24.
             17.
             
          
           
             Job
             24.
             3.
             
          
           
             Prov.
             23
             10.
             
          
           
             11.
             
          
           
             Against
             enclosing
             of
             Commons
             .
          
           
             Jos.
             14.
             13.
             14.
             
          
           
             Deut.
             19.
             14.
             
          
           
             Deut.
             27.
             17.
             
          
           
             Hos.
             5.
             10.
             
          
           
             Mich.
             3.
             4.
             
          
           
             Job
             23.
             2.
             
          
           
             Of
             the
             vertue
             of
             just
             getting
             .
          
           
             Prov.
             16.
             8.
             
          
           
             Tim.
             6.
             5.
             
          
           
             Gen.
             43.
             12.
             
          
           
             Gen.
             30.
             33.
             
          
           
             Of
             Restitution
             .
          
           
             Numb
             .
             5.
             7.
             
          
           
             Job
             20.
             18.
             
          
           
             Neh.
             5.
             11.
             12.
             
          
           
             13.
             
          
           
             Rom.
             13.
             7.
             
          
           
             Luke
             19.
             8.
             
          
           
             Deut.
             21.
             15.
             
          
           
             16.
             
          
           
             Exod.
             22.
             7.
             10
             
          
           
             〈◊〉
             2.
             7.
             〈◊〉
             
          
           
             1
             Sam.
             20.
             15.
             
          
           
             2
             Sam.
             9.
             1.
             
          
           
             Luke
             20.
             14.
             
          
           
             Levit.
             6.
             4
             ,
             5.
             
          
           
             Numb
             .
             5.
             8
             ,
             9.
             
          
           
             Exod.
             22.
             14.
             
          
           
             Exod.
             22.
             14.
             
          
           
             Psalm
             15.
             4.
             
             &
             37.
             21.
             
          
           
             Exod.
             22.
             26.
             
          
           
             Eze.
             11.
             7
             ,
             12.
             
             &
             33.
             15.
             
          
           
             Prov.
             22.
             26.
             
             &
             20.
             16.
             
          
           
             &
             6.
             1
             ,
             4.
             
          
           
             Reginald
             .
             〈◊〉
             paenit
             .
             lib.
             10.
             tract
             .
             3.
             n.
             135
             
          
           
             〈◊〉
             .
             cas
             .
             cons.
             tract
             .
             32.
             cap.
             1
             
          
           
             Addition
             35.
             
          
           
             Concerning
             〈◊〉
             .
             This
             Should
             have
             been
             at
             fol.
             475
             The
             Casuists
             ,
             &c.
             
          
           
             Ezek.
             33
             15.
             18.
             6
             ,
             12
             
          
           
             Luk.
             19.
             8
             ,
             &c.
             
          
           
             See
             the
             fourth
             Addition
             p.
             58.
             
          
           
             Exod.
             21.
             13
             19.
             22
             ,
             3.
             14.
             14.
             15.
             23.
             1.
             
          
           
             Deut
             19.
             19.
             
          
           
             Thom.
             2a
             .
             2ae
             .
             q.
             62.
             a.
             7.
             
             〈◊〉
             .
             l.
             10.
             
             〈◊〉
             .
             3.
             
             〈◊〉
             .
             135.
             
          
           
             Filiucius
             tract
             .
             32.
             cap.
             1
             ,
             &c.
             
             2
             Sam.
             14.
             30.
             
             &
             12.
             7.
             
          
           
             Psalm
             50.
             18.
             
          
           
             Rom.
             13.
             7
             ,
             8.
             
          
           
             〈◊〉
             .
             24.
             13
             ,
             14
             ,
             15.
             
          
           
             〈◊〉
             .
             22.
             13.
             14
             
          
           
             Levit.
             6.
             5.
             
          
           
             Matth
             25.
             41.
             
          
           
             〈◊〉
             .
             4.
             27.
             
          
           
             Luke
             19.
             8.
             
          
           
             Prov.
             3.
             27.
             
          
           
             2
             Cor.
             8.
             12.
             
          
           
             Cod.
             qui
             bonis
             cedere
             possunt
             :
             &
             ff
             .
             de
             cessione
             bonorum
             .
          
           
             *
             See
             Thom.
             2.
             2.
             q.
             62.
             
             Cajet
             .
             Valent.
             &
             reliq
             .
             ibidem
             .
             Summist
             .
             verb.
             〈◊〉
             .
             Scholastici
             in
             Sent.
             4.
             dist
             .
             15.
             
             Soto
             de
             Just.
             &
             jure
             lib.
             4.
             q.
             6
             ,
             7.
             
             Lessius
             de
             Just.
             &
             jure
             lib.
             2.
             cap
             7.
             
             Azor.
             to
             .
             3.
             lib.
             4.
             
             Molin
             .
             tract
             .
             2
             Disp.
             714
             ,
             &c.
             Navar.
             Enchirid.
             cap.
             17.
             
             Covar
             .
             ad
             Reg.
             peccatum
             .
             2
             Par.
             n.
             5.
             
          
           
             Luke
             8.
             14
             ,
          
           
             Of
             the
             right
             use
             of
             riches
             
          
           
             Eccl.
             6.
             7.
             
          
           
             Eccl.
             6.
             2.
             
          
           
             Pro.
             5.
             15
             ,
             16.
             
          
           
             Gal.
             6.
             8.
             
          
           
             John
             13.
             29.
             
          
           
             The
             first
             use
             ,
             which
             concerns
             our selves
             .
          
           
             Two
             extreams
             to
             be
             avoided
             .
          
           
             1
             Niggardlines
             
          
           
             Eccl.
             4.
             8.
             
          
           
             James
             5.
             3.
             
          
           
             Hos.
             8.
             7.
             
          
           
             Luk.
             12.
             19
             ,
             20
             
          
           
             Psalm
             41.
             3.
             
          
           
             Job
             .
             20.
             10.
             
          
           
             2.
             〈◊〉
             
          
           
             Luke
             16.
             19.
             
          
           
             Luke
             14.
             28.
             
          
           
             1
             Sam.
             23.
             36.
             
          
           
             Psalm
             69.
             22.
             
          
           
             Prov.
             5.
             11.
             
          
           
             Job
             .
             20.
             13
             ,
             14
             15.
             
          
           
             The
             second
             se
             of
             riches
             ,
             1.
             
             Concerning
             others
             .
          
           
             Acts
             20.
             35.
             
          
           
             2
             Cor.
             9.
             11.
             
          
           
             We
             must
             know
             two
             things
             .
          
           
             1.
             
             By
             what
             tenure
             we
             hold
             our
             riches
             .
          
           
             Deut.
             26.
             2.
             10
             
          
           
             Vers
             13.
             
          
           
             2.
             
             What
             we
             are
             to
             conceive
             of
             the
             poor
             .
          
           
             psal
             .
             41.
             1.
             
          
           
             Deut.
             15.
             11.
             
          
           
             Vers
             7.
             
          
           
             Vers
             9.
             
          
           
             Vers
             8.
             
          
           
             Mat.
             5.
             42.
             
          
           
             Luke
             19.
             13
             
          
           
             Mat.
             25.
             35.
             40
             
          
           
             Prov.
             20.
             10.
             
          
           
             Phil.
             2.
             1.
             
          
           
             1
             John
             3.
             17.
             
          
           
             Exod.
             23.
             11.
             
          
           
             Lev.
             19.
             9
             ,
             10.
             
          
           
             Deut.
             22.
             1.
             
          
           
             A
             threefold
             necessity
             .
          
           
             Tho.
             2.
             2.
             q.
             32.
             a.
             5.
             6.
             
          
           
             Cajet
             .
             tom
             .
             2.
             opusc
             .
             tract
             .
             5.
             c.
             6.
             
          
           
             Navar.
             Enchir.
             
          
           
             c.
             24.
             n.
             6.
             
          
           
             1
             Tim.
             5.
             8.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             〈◊〉
             quod
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quantum
             potestis
             maximè
             ,
             it
             a
             respondet
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Hebr.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Deut.
             16.
             
             〈◊〉
             .
          
           
             2
             Cor.
             8.
             23.
             
          
           
             Rom.
             12.
             13.
             
          
           
             2
             Cor.
             9.
             13.
             
          
           
             2
             Cor
             9.
             1.
             
          
           
             2
             Cor.
             8.
             19.
             
          
           
             2
             Cor.
             9.
             5.
             
          
           
             Gal.
             6.
             8.
             
          
           
             Hos.
             10.
             12.
             
          
           
             2
             Cor.
             9.
             6.
             
          
           
             The
             third
             rule
             ,
             That
             this
             Law
             is
             spiritual
             .
          
           
             Mark.
             7.
             22.
             
          
           
             1
             Tim.
             6.
             5.
             
          
           
             Of
             covetousnes
             
          
           
             Prov.
             30.
             15.
             
          
           
             1
             Tim.
             6.
             9.
             
          
           
             Pro.
             21.
             15
             ,
             16
             
          
           
             Prov.
             28.
             20.
             
             &
             20.
             21.
             
          
           
             Luke
             16.
             6.
             
          
           
             Eccl.
             5.
             9.
             
          
           
             John
             12.
             6.
             
          
           
             Zach.
             5.
             4.
             
          
           
             Job
             .
             20.
             15.
             
          
           
             〈◊〉
             .
             25.
             
          
           
             35.
             40.
             45.
             
          
           
             Ezek.
             13.
             19.
             
          
           
             Prov.
             30.
             
          
           
             1
             Cor.
             6.
             10.
             
          
           
             The
             fourth
             rule
             concerning
             the
             means
             that
             〈◊〉
             〈◊〉
             the
             〈◊〉
             of
             this
             commandment
             .
          
           
             1.
             Contentation
             
          
           
             Heb.
             〈◊〉
             .
             〈◊〉
             .
          
           
             Matth.
             6.
             25.
             
          
           
             Luke
             6.
             22.
             
          
           
             1
             Pet.
             5.
             7.
             
          
           
             psalm
             55.
             23.
             
          
           
             1
             Tim.
             5.
             8.
             
          
           
             Ezek.
             33.
             31.
             
          
           
             Psalm
             128.
             1.
             
          
           
             2.
             
             To
             walk
             in
             our
             wayes
             ,
             that
             is
             ,
          
           
             1.
             
             To
             have
             a
             lawful
             calling
             .
          
           
             2
             Thes.
             3.
             11.
             
          
           
             2.
             
             To
             be
             perswaded
             that
             riches
             are
             Gods
             gifts
             .
          
           
             1
             Thes.
             3.
             8.
             
          
           
             Ephes.
             4.
             28.
             
          
           
             Deut.
             15.
             11.
             
          
           
             Gen.
             26.
             11.
             
          
           
             Gen.
             30
             ,
             33.
             
          
           
             43.
             
          
           
             Gen.
             32.
             10.
             
          
           
             〈◊〉
             
          
           
             Numb
             .
             24.
             11.
             
          
           
             2
             Sam.
             25.
             26.
             
          
           
             phil
             .
             4.
             12.
             
          
           
             prov
             .
             5.
             12.
             
          
           
             6.
             12.
             
          
           
             3.
             
             To
             live
             according
             to
             our
             means
             .
          
           
             Tit.
             2.
             12.
             
          
           
             4.
             
             To
             observe
             the
             rules
             for
             getting
             and
             using
             of
             riches
             .
          
           
             1.
             
             For
             getting
             by
             donation
             ,
             gift
             ,
             &c.
             
          
           
             Gen.
             14.
             23.
             
          
           
             Gen.
             23.
             16.
             
          
           
             2
             King.
             5.
             15.
             
          
           
             2
             King.
             4.
             11.
             
          
           
             Phil.
             4.
             15.
             
          
           
             Acts
             16.
             15.
             
          
           
             2.
             
             By
             〈◊〉
             .
          
           
             3
             John
             3.
             
          
           
             Gen.
             31.
             6.
             
          
           
             2
             〈◊〉
             .
             31.
             18
             
          
           
             Exod.
             16.
             3.
             
          
           
             3.
             
             By
             contracts
             wherein
             must
             be
             considered
             ,
          
           
             1.
             
             The
             need
             of
             the
             thing
             sold.
             
          
           
             2.
             
             The
             use
             .
          
           
             In
             a
             just
             price
             are
             3
             degrees
             .
          
           
             1.
             
             〈◊〉
             .
          
           
             2.
             
             〈◊〉
             .
          
           
             3.
             
             Rigidum
             .
          
           
             Levit.
             27.
             13.
             
          
           
             15.
             19.
             27.
             31.
             
          
           
             Gen.
             41.
             24.
             
          
           
             Lev.
             25.
             16.
             14
             
          
           
             Rules
             for
             restitution
             .
          
           
             Numb
             .
             5.
             7.
             
          
           
             Prov.
             6.
             4.
             
          
           
             Matth.
             18.
             26.
             
          
           
             2.
             
             Rules
             for
             the
             use
             .
          
           
             1.
             
             For
             preserving
             our
             estate
             .
          
           
             Prov.
             27.
             23.
             
          
           
             Vers
             24.
             
          
           
             John
             13.
             29.
             
          
           
             2.
             
             For
             〈◊〉
             it
             out
             .
          
           
             Luke
             6.
             12.
             
          
           
             Deut.
             26.
             14.
             
          
           
             Exod.
             16.
             23.
             
          
           
             Luke
             14.
             28.
             
          
           
             Rules
             for
             relieving
             the
             poor
             
          
           
             psalm
             41.
             
          
           
             Deut
             15.
             11.
             
          
           
             Matth.
             25.
             45.
             
          
           
             Deut.
             6.
             16
             ,
             17
             
          
           
             Deut.
             26.
             5.
             
          
           
             10.
             13.
             
          
           
             1
             Cor.
             13.
             5.
             
          
           
             Ephes.
             4.
             24.
             
          
           
             1
             Chro.
             29.
             14.
             
          
           
             Mark
             14.
             4.
             
          
           
             Deut
             15.
             21.
             
          
           
             prov
             .
             3
             9.
             
          
           
             Mal.
             3.
             9.
             
          
           
             2
             Cor
             8
             12.
             
          
           
             Luke
             21.
             4.
             
          
           
             Eark
             7.
             41.
             
          
           
             Matth
             5
             42.
             
          
           
             Acts
             2
             45.
             
          
           
             2
             Cor.
             8.
             13.
             
          
           
             Prov.
             3.
             28.
             
          
           
             Motives
             to
             works
             of
             mercy
             
          
           
             psalm
             128.
             2.
             
             &
             41.
             3.
             
             &
             37.
             25.
             
          
           
             Dan.
             4.
             27.
             
          
           
             Acts
             10.
             2.
             
          
           
             Luke
             11.
             21.
             
          
           
             James
             1.
             27.
             
          
           
             1
             Tim.
             6.
             19.
             
          
           
             Matth.
             25.
             27.
             
          
           
             Job
             1.
             21.
             
          
           
             2
             Tim.
             6.
             7.
             
          
           
             psalm
             76.
             5.
             
          
           
             Job
             35.
             7.
             
          
           
             Revel
             .
             14.
             13.
             
          
           
             The
             6.
             
             Rule
             .
          
           
             〈◊〉
             .
             50.
             18.
             
          
           
             Prov.
             29.
             24.
             
          
           
             Psa.
             62.
             10.
             
          
           
             Pro.
             20.
             〈◊〉
             
          
           
             Prov.
             3.
             3.
             
          
        
         
           Notes for div A25404-e247880
           
             Levit.
             19.
             11.
             16.
             17.
             
          
           
             Zach.
             8.
             16.
             17
             
          
           
             Mat.
             12.
             34.
             35
             ,
             36.
             
          
           
             Ephes.
             4.
             25.
             
          
           
             The
             explication
             of
             the
             words
             .
          
           
             1.
             
             What
             is
             meant
             by
             Non
             respondebis
             ,
             the
             first
             words
             .
          
           
             Mat.
             11.
             5.
             
          
           
             Annot.
             of
             the
             meaning
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             respondere
             .
          
           
             Levit.
             5.
             1.
             
          
           
             Jos.
             7.
             19
             :
          
           
             Mat.
             26.
             63.
             
          
           
             The
             second
             word
             Witnesse
             .
          
           
             1.
             
             God.
             
          
           
             Job
             16
             :
             19.
             
          
           
             1
             John
             5.
             7.
             
          
           
             Rev.
             3.
             14.
             
          
           
             John
             14.
             6.
             
          
           
             John
             14.
             17.
             
          
           
             Rom.
             2.
             ult
             .
          
           
             Luke
             6.
             26.
             
          
           
             Rom.
             2.
             29.
             
          
           
             1
             Cor.
             4.
             3.
             
          
           
             2
             The
             conscience
             .
          
           
             Rom.
             2.
             15.
             
          
           
             Rom.
             2.
             18.
             
          
           
             2
             Thess.
             2.
             11.
             
          
           
             1
             Cor.
             4.
             4.
             
          
           
             1
             John
             3.
             20.
             
          
           
             1
             Cor.
             4.
             4
             :
          
           
             Deut.
             17.
             6
             ,
             7.
             
          
           
             Mat.
             18.
             16.
             
          
           
             John
             8.
             17.
             
          
           
             2
             〈◊〉
             .
             13.
             1.
             
          
           
             Heb.
             10.
             28.
             
          
           
             Jos.
             24.
             27.
             
          
           
             4
             The
             senselesse
             creatures
             .
          
           
             Hab.
             2.
             11.
             
          
           
             James
             5.
             3.
             
          
           
             Deut.
             32.
             1.
             
          
           
             Esay
             1.
             2.
             
          
           
             Mich.
             6.
             2.
             
          
           
             Job
             16.
             8.
             
          
           
             The
             third
             word
             (
             〈◊〉
             .
             )
          
           
             Psal.
             15.
             2.
             
          
           
             Ephes.
             5.
             4.
             
          
           
             Col.
             3.
             8.
             
          
           
             The
             fourth
             word
             contra
             against
             .
          
           
             The
             last
             word
             proximum
             Neighbour
             .
          
           
             The
             coherence
             and
             dependance
             of
             this
             Commandement
             .
          
           
             Exod.
             22.
             8.
             
          
           
             Deut.
             22.
             
          
           
             Exod.
             22.
             8
             ,
             9.
             
          
           
             Lev.
             5.
             1
             ,
             5.
             
          
           
             Deut.
             17.
             6.
             7.
             
          
           
             Esay
             59.
             13.
             14
             
          
           
             Prov.
             12.
             22
             :
          
           
             Deut.
             19.
             16.
             21
             
          
           
             The
             scope
             of
             this
             Law.
             
          
           
             1
             In
             respect
             of
             God.
             
          
           
             John
             18.
             37.
             
          
           
             1
             Cor.
             15.
             15
             
          
           
             Jos.
             7.
             19.
             
          
           
             2
             In
             respect
             of
             the
             Church
             .
          
           
             2
             Pet.
             2.
             1.
             
          
           
             1
             John
             2.
             22.
             
          
           
             3
             In
             respect
             of
             the
             Common-wealth
             .
          
           
             Gen.
             31.
             47
             ,
             48
             
          
           
             Levit.
             5.
             5.
             
          
           
             4.
             
             In
             respect
             of
             private
             persons
             
          
           
             Prov.
             15.
             30.
             
          
           
             Eccles.
             7.
             1.
             
          
           
             Prov.
             22.
             1.
             
          
           
             Acts
             5.
             34.
             40.
             
          
           
             The
             necessity
             of
             a
             good
             name
             .
          
           
             Matth.
             5.
             16.
             
          
           
             2
             Cor.
             6.
             8.
             
          
           
             Phil.
             4.
             8.
             
          
           
             2
             Cor.
             6.
             8.
             
          
           
             Jer.
             3.
             3.
             
          
           
             Psal.
             58.
             4.
             
          
           
             Matth
             15.
             19.
             
          
           
             Mark
             7.
             22.
             
          
           
             2
             The
             suppuration
             .
          
           
             Esay
             29.
             15.
             
          
           
             Jer.
             18.
             18.
             
          
           
             1
             〈◊〉
             6.
             4.
             
          
           
             Jam.
             4.
             11
             ,
             12.
             
          
           
             1
             Cor.
             4.
             5.
             
          
           
             Matth.
             11.
             19.
             
          
           
             Luke
             7.
             34.
             
          
           
             Prov.
             12.
             19.
             
          
           
             Acts
             28.
             4.
             
          
           
             2
             Tim.
             2.
             25.
             
          
           
             1
             Tim.
             5.
             24.
             
          
           
             Prov.
             11.
             13
             
          
           
             〈◊〉
             Sam.
             13.
             30.
             
          
           
             Prov.
             17.
             9.
             
          
           
             2
             〈◊〉
             .
             16.
             7.
             
          
           
             3.
             
             The
             fitting
             of
             the
             soyl
             .
          
           
             Prov.
             17.
             4.
             
          
           
             Psal.
             14.
             3.
             
          
           
             Gen.
             39.
             20.
             
          
           
             Jer.
             40.
             16.
             
          
           
             4.
             
             The
             watering
             of
             the
             soyl
             .
          
           
             1
             Pet.
             4.
             15.
             
          
           
             1
             Tim.
             5.
             13.
             
          
           
             〈◊〉
             Sam.
             18.
             19.
             
          
           
             John
             21.
             22.
             
          
           
             1
             Thes.
             4.
             11.
             
          
           
             5.
             
             The
             outward
             Act.
             
          
           
             Mat.
             12.
             35
             ,
             36
             
          
           
             1.
             
             False
             words
             
          
           
             1
             Cor.
             15.
             15.
             
          
           
             Prov.
             30.
             6
             
          
           
             Gal.
             1.
             9.
             
          
           
             False
             speaking
             
               
                 1
                 In
                 judgment
                 .
              
               
                 2.
                 
                 Out
                 of
                 judgement
                 .
              
            
          
           
             Prov.
             19.
             5.
             
          
           
             Of
             lyes
             in
             general
             .
          
           
             John
             8.
             44.
             
          
           
             Psalm
             58.
             3.
             
          
           
             Psalm
             5.
             6.
             
          
           
             Revel
             .
             22.
             15.
             
          
           
             Of
             false
             speaking
             in
             judgment
             
          
           
             Prov.
             25.
             18.
             
          
           
             Jer.
             3.
             3.
             
          
           
             A
             false
             witnes
             is
             ,
             1.
             
             A
             hammer
             
          
           
             2.
             
             A
             sword
             .
          
           
             3.
             
             An
             Arrow
             .
          
           
             Deut.
             19.
             16.
             
          
           
             In
             every
             judgement
             are
             .
          
           
             1.
             
             The
             Judge
             .
          
           
             Deut.
             1
             17.
             
          
           
             2.
             
             The
             Register
             
          
           
             Ezra
             4.
             19.
             
          
           
             Ezra
             6.
             2.
             
          
           
             3.
             
             The
             Plantiffe
             
          
           
             Levit.
             5.
             1.
             
          
           
             Gen.
             39.
             7.
             
          
           
             〈◊〉
             .
             3.
             8.
             
          
           
             1
             Sam.
             13.
             3.
             
          
           
             Daniel
             6.
             13.
             
          
           
             4.
             
             The
             Defendant
             .
          
           
             Josh.
             7.
             19
             ,
             20.
             
          
           
             5.
             
             The
             Advocate
             .
          
           
             Deut.
             16.
             20.
             
          
           
             6.
             
             The
             Witnesses
             .
          
           
             Deut.
             19.
             
          
           
             The
             Judge
             offends
             ,
             1.
             by
             cherishing
             law
             suits
             .
          
           
             1
             Cor
             6.
             7.
             
          
           
             Deut.
             1.
             
             〈◊〉
             .
          
           
             〈◊〉
             .
             18
             〈◊〉
             .
          
           
             2.
             
             By
             delaying
             justice
             .
          
           
             Exod.
             18.
             23.
             
          
           
             Exod.
             18.
             14.
             
          
           
             How
             the
             judge
             may
             be
             〈◊〉
             .
          
           
             Rom.
             14.
             4.
             
          
           
             Deut.
             1.
             17.
             
          
           
             2
             Sam.
             19.
             29.
             
          
           
             Acts
             25.
             16.
             
          
           
             Prov.
             18.
             17.
             
          
           
             Prov.
             8.
             8.
             
          
           
             Exod.
             23.
             2.
             
          
           
             Prov.
             17.
             15.
             
          
           
             Numb
             .
             35.
             31.
             
          
           
             32
             ,
             33.
             
          
           
             The
             〈◊〉
             .
          
           
             Esay
             10.
             1.
             
          
           
             Psalm
             94.
             15.
             
          
           
             How
             the
             Accuser
             may
             be
             guilty
             .
          
           
             Esth.
             3.
             8.
             
          
           
             Acts
             24.
             13.
             
          
           
             Ezra
             4.
             5.
             
          
           
             How
             the
             Defendant
             is
             guilty
             of
             the
             breach
             of
             this
             Commandment
             .
          
           
             psalm
             141.
             4.
             
          
           
             Gen.
             3.
             
          
           
             Job
             31.
             33.
             
          
           
             John
             19.
             9.
             
          
           
             Joh.
             18.
             20.
             21.
             
          
           
             Acts
             23.
             6.
             
          
           
             Josh.
             7.
             19.
             
          
           
             Ex.
             18.
             22.
             〈◊〉
             
          
           
             Rom
             13.
             2.
             
          
           
             How
             the
             witnes
             breaks
             this
             commandment
             .
          
           
             Levit.
             5.
             1.
             
          
           
             pro.
             24.
             11
             ,
             12
             
          
           
             prov
             .
             11.
             21.
             
          
           
             How
             the
             Advocate
             offends
             .
          
           
             Exod.
             23.
             1
             ,
             3.
             
          
           
             prov
             .
             17.
             23.
             
          
           
             prov
             .
             24.
             24.
             
          
           
             Of
             giving
             false
             testimony
             in
             Elections
             .
          
           
             Of
             false
             witnessing
             out
             of
             judgment
             .
          
           
             Psalm
             12.
             4.
             
          
           
             prov
             .
             24.
             28.
             
          
           
             Prov.
             4.
             24.
             
          
           
             Prov.
             22.
             1.
             
          
           
             Prov.
             20.
             6.
             
          
           
             *
             So
             the
             vulgar
             Latin
             reads
             the
             words
             ,
             which
             our
             Author
             follows
             .
          
           
             Esay
             37.
             23.
             
          
           
             1.
             
             Contumelie
             .
          
           
             Rom.
             1.
             30.
             
          
           
             2.
             
             Taunting
             .
          
           
             1
             Sam.
             31
             4
             
          
           
             3.
             〈◊〉
             
          
           
             1.
             
             By
             words
             .
          
           
             2
             Tim.
             3
             3.
             
          
           
             2
             Sam.
             16.
             5
             ,
             6
             ,
             7.
             
          
           
             Esth.
             3.
             8.
             
          
           
             2
             Sam.
             16.
             3.
             
          
           
             Judg.
             8.
             6.
             
          
           
             Psalm
             69.
             12.
             
          
           
             Jer.
             20.
             10.
             
          
           
             Nehem.
             6.
             6.
             
          
           
             2.
             
             By
             Letters
             .
          
           
             2
             King.
             14.
             9.
             
          
           
             3.
             
             By
             Actions
             .
          
           
             John
             19.
             2.
             
          
           
             False
             witnessing
             though
             a
             man
             speak
             the
             truth
             .
          
           
             1
             Cor.
             13.
             6.
             
          
           
             Ephes.
             4.
             15.
             
          
           
             1
             Sam.
             22.
             9
             ,
             10
             
          
           
             Psalm
             52.
             2.
             
          
           
             Gal.
             2.
             4.
             
          
           
             Matth.
             22
             16.
             
          
           
             Bern
             serm
             .
             24
             in
             Cant.
             
          
           
             Of
             admonition
             or
             fraternal
             correption
             
          
           
             James
             3.
             1.
             
          
           
             Levit.
             19.
             17.
             
          
           
             1
             Thess.
             5.
             14.
             
          
           
             Gal.
             6.
             1.
             
          
           
             Tit.
             1.
             13.
             
          
           
             1
             Tim.
             5.
             20.
             
          
           
             Matth.
             18.
             15.
             
          
           
             Acts
             23.
             16.
             
          
           
             2
             Cor.
             7.
             8
             ,
             9.
             
          
           
             Prov.
             27.
             5.
             6.
             
          
           
             Amos
             5.
             10.
             
          
           
             Herodot
             .
             lib.
             7.
             
          
           
             Esay
             3.
             10.
             
          
           
             Mich.
             2.
             11.
             
          
           
             1
             King.
             20.
             11
             
          
           
             *
             Dolichus
             ,
             signifies
             a
             double
             stadium
             ,
             or
             16
             furlongs
             .
          
           
             Pro.
             24.
             24.
             
          
           
             Psal.
             10.
             3.
             
          
           
             Esay
             5.
             20.
             
          
           
             Ezek.
             13.
             10
             ,
             11.
             
          
           
             Vers
             18.
             
          
           
             Prov.
             27.
             14.
             
          
           
             Prov.
             16.
             25.
             
          
           
             1
             Cor.
             13.
             
             〈◊〉
             .
          
           
             Ephes.
             4.
             15.
             
          
           
             Psal.
             12.
             3.
             
          
           
             1
             Cor.
             9.
             22.
             
          
           
             Gal.
             1.
             10.
             
          
           
             Esay
             28.
             15.
             
          
           
             Jer.
             9.
             3.
             
          
           
             Psal.
             141.
             5.
             
          
           
             Prov.
             9.
             8.
             
          
           
             Prov.
             28.
             23.
             
          
           
             Of
             〈◊〉
             〈◊〉
             〈◊〉
             of
             a
             mans
             own
             self
             .
          
           
             Rom.
             1.
             18.
             
          
           
             2
             Cor.
             12.
             1.
             
          
           
             John
             18.
             37.
             
          
           
             Prov.
             27.
             
             〈◊〉
             .
          
           
             Esay
             9.
             15.
             
          
           
             2
             Cor.
             1.
             19.
             
          
           
             Rom.
             15.
             16.
             
          
           
             The
             extream
             〈◊〉
             to
             boasting
             
          
           
             1
             Sam.
             31.
             4.
             
          
           
             2
             Sam.
             1.
             10.
             
          
           
             Esay
             3.
             9.
             
          
           
             Gen.
             18.
             15.
             
          
           
             Of
             Lyes
             .
          
           
             Mendacium
             temerarium
             ,
             
               a
               rash
               lye
            
             .
          
           
             Jude
             10.
             
          
           
             The
             officious
             lye
             .
          
           
             The
             merry
             lye
             .
          
           
             Exod.
             1.
             19.
             
          
           
             〈◊〉
             .
             7.
             3.
             
          
           
             2
             Cor.
             13.
             8.
             
          
           
             Psa.
             5.
             6.
             
          
           
             Hos.
             2.
             5.
             
          
           
             Amerry
             Lye.
             
          
           
             Hos.
             7.
             3.
             
          
           
             Gal.
             1.
             10.
             
          
           
             Some
             cases
             wherein
             one
             may
             seem
             to
             speak
             〈◊〉
             to
             truth
             ,
             and
             yet
             doth
             not
             .
          
           
             Judges
             9.
             8.
             
          
           
             Gen.
             20.
             12.
             
          
           
             1
             Sam.
             16.
             2.
             5
             
          
           
             John
             18.
             36.
             
          
           
             Gen.
             27.
             19.
             
          
           
             Mat.
             11
             14.
             
          
           
             Gen.
             19.
             2.
             
          
           
             John
             〈◊〉
             .
             8.
             
          
           
             〈◊〉
             Cor.
             1.
             16.
             17
             
          
           
             〈◊〉
             〈◊〉
             .
          
           
             A
             lye
             in
             our
             actions
             .
          
           
             〈◊〉
             .
             7.
             20.
             
          
           
             〈◊〉
             .
             12.
             38.
             
          
           
             Of
             〈◊〉
             .
          
           
             〈◊〉
             .
             8.
             2.
             
          
           
             Luke
             24.
             28
             :
          
           
             Gal.
             4.
             20.
             
          
           
             *
             〈◊〉
             .
             1.
             
             Cap.
             ult
             .
          
           
             Of
             vanity
             of
             speech
             .
          
           
             Psal.
             26.
             4.
             
          
           
             Mark
             7.
             22.
             
          
           
             Matth.
             12.
             36.
             
          
           
             Job
             24.
             25.
             
          
           
             Esay
             5.
             18.
             
          
           
             Prov.
             30.
             8.
             
          
           
             Psal.
             144.
             8.
             
          
           
             Esay
             59.
             4.
             
          
           
             Psal.
             26.
             4.
             
          
           
             Prov.
             21.
             6.
             
          
           
             Job
             31.
             5.
             
          
           
             Tit.
             3.
             9.
             
          
           
             Job
             11.
             12.
             
          
           
             1
             Pet.
             1.
             18.
             
          
           
             Job
             13.
             4.
             
          
           
             Ephes.
             4.
             17.
             
          
           
             Ephes.
             4.
             29.
             
          
           
             Three
             ends
             of
             speech
             .
             
               
                 1.
                 
                 Edification
                 .
              
               
                 2.
                 
                 Profit
                 .
              
               
                 3.
                 
                 Grace
                 and
                 delight
                 .
              
            
          
           
             1
             Tim.
             5.
             23.
             
          
           
             2
             Tim.
             4.
             13.
             
          
           
             2
             Tim.
             4.
             20.
             
          
           
             Rom.
             16.
             
          
           
             2
             Cor.
             12.
             13.
             
          
           
             Phil.
             3.
             2.
             3.
             
          
           
             Ephes.
             5.
             4.
             
          
           
             The
             means
             of
             keeping
             this
             Commandement
             .
          
           
             1.
             
             To
             avoid
             suspitions
             .
          
           
             Psal.
             62.
             9.
             
          
           
             1
             Cor.
             15.
             58.
             
          
           
             Acts
             27.
             30.
             
          
           
             Gal.
             4.
             11.
             
          
           
             Luke
             7.
             39.
             
          
           
             Rules
             again
             Suspicions
             .
          
           
             Mark
             8.
             14.
             
          
           
             Gen.
             37.
             8.
             
          
           
             Acts
             28.
             4.
             
          
           
             1
             The
             grounds
             of
             our
             suspitions
             
          
           
             John
             21.
             23.
             
          
           
             Mark
             14.
             7.
             
          
           
             2
             For
             the
             object
             .
          
           
             1
             About
             God.
             
          
           
             1
             Concerning
             the
             knowledge
             of
             the
             heart
             .
          
           
             2
             The
             acts
             of
             his
             providence
             .
          
           
             Eccles
             9.
             2.
             
          
           
             John
             9.
             2.
             
          
           
             Ezek.
             18.
             
             〈◊〉
             .
          
           
             Mal.
             3.
             14.
             
          
           
             3
             About
             things
             future
             .
          
           
             2
             Tim.
             2.
             25.
             
          
           
             2
             Concerning
             men
             ,
             judging
             ,
          
           
             1
             The
             action
             .
          
           
             2
             The
             person
             .
          
           
             2
             Cor.
             15.
             5.
             
          
           
             2
             Concerning
             suppositions
             .
          
           
             John
             2.
             24.
             
          
           
             3
             Concerring
             determination
             .
          
           
             Gen.
             3.
             9.
             
          
           
             Gen.
             18.
             21.
             
          
           
             〈◊〉
             Concerning
             the
             action
             .
          
           
             1
             Sam.
             22.
             22.
             
          
           
             〈◊〉
             .
          
           
             1
             When
             we
             speak
             of
             our selves
             .
          
           
             Matth.
             9.
             9.
             
          
           
             Luke
             5.
             27.
             
          
           
             29.
             
          
           
             Luke
             22.
             
             〈◊〉
             ,
             〈◊〉
             .
          
           
             2
             For
             hearing
             others
             speak
             evil
             .
          
           
             Prov.
             25.
             23.
             
          
           
             3
             About
             increasing
             reports
             .
          
           
             Numb
             .
             13.
             32.
             
          
           
             4
             About
             flattery
             .
          
           
             Prov.
             28.
             4.
             
          
           
             1
             King.
             21.
             8.
             
          
           
             1
             Cor.
             11.
             31.
             
             Rom.
             2.
             1.
             
          
           
             Esay
             51.
             7.
             
          
           
             5
             About
             〈◊〉
             .
          
           
             Psalm
             51.
             4.
             
          
           
             Prov.
             28.
             14.
             
          
           
             Judg.
             10.
             15.
             
          
           
             Hosea
             7.
             13.
             
          
           
             Psalm
             78.
             36.
             
          
           
             Micah
             1.
             14.
             
          
           
             The
             sixt
             rule
             for
             procuring
             the
             observation
             by
             others
             .
          
           
             Psal.
             101.
             6
             ,
             7
             
          
        
         
           Notes for div A25404-e264420
           
             *
             Expos.
             Com.
             1.
             
             Chap.
             2.
             
          
           
             Reasons
             against
             the
             dividing
             of
             this
             Commandment
             into
             two
             .
          
           
             Exod.
             20.
             17.
             
          
           
             Deut.
             5.
             21.
             
          
           
             The
             dependance
             of
             this
             Commandment
             .
          
           
             Prov.
             4.
             23.
             
          
           
             Esay
             54
             5
             
          
           
             Jam.
             1.
             14
             ,
             15.
             
          
           
             The
             scope
             and
             end
             of
             this
             commandment
             .
          
           
             Acts
             8.
             22.
             
          
           
             Hierome
             .
          
           
             The
             Subject
             of
             this
             Commandment
             .
          
           
             Concupiscence
             twofold
             .
          
           
             1
             Our
             own
             .
          
           
             2
             Psalm
             3.
             3.
             
          
           
             Gal.
             5.
             17.
             
          
           
             2
             Of
             the
             spirit
             .
          
           
             1
             Pet
             4.
             1.
             
          
           
             Psal.
             42.
             5
             ,
             11.
             
          
           
             Rom
             8.
             
          
           
             Our
             own
             Concupiscence
             is
             two
             fold
             .
             
               
                 1
                 Natural
                 .
              
               
                 2
                 From
                 Corruption
                 .
              
            
          
           
             2
             〈◊〉
             .
             1.
             4.
             
          
           
             Colos.
             3.
             5.
             
          
           
             Matth.
             21.
             18.
             
          
           
             John
             4
             6.
             
          
           
             Corrupt
             desires
             of
             two
             sorts
             .
          
           
             1
             Tim.
             6.
             9.
             
          
           
             1
             Vain
             .
          
           
             Col.
             3.
             1.
             
          
           
             Psalm
             62
             10.
             
          
           
             Esay
             1.
             22.
             
          
           
             2
             〈◊〉
             .
          
           
             Gal.
             5.
             17.
             
          
           
             Acts
             7.
             51.
             
          
           
             Job
             33.
             16.
             
          
           
             Eccl.
             10.
             1.
             
          
           
             1
             〈◊〉
             .
             6.
             12.
             
          
           
             Matth.
             4.
             〈◊〉
             
          
           
             Ephes.
             4.
             22.
             
          
           
             Col.
             3.
             9.
             
          
           
             Rom.
             7.
             20.
             23
             
          
           
             1
             Cor.
             15.
             55.
             
          
           
             2.
             
             Cor.
             12.
             7.
             
          
           
             Heb.
             12.
             1.
             
          
           
             1
             Pet.
             2.
             11.
             
          
           
             Gen.
             3.
             7.
             
          
           
             The
             danger
             of
             being
             given
             up
             to
             a
             mans
             own
             Iusts
             .
          
           
             Hos.
             8.
             11.
             
          
           
             Psal.
             78.
             30.
             
             &
             81.
             13.
             
          
           
             Rom.
             1.
             28.
             
          
           
             1
             Cor.
             5.
             5.
             
          
           
             2
             Cor.
             2.
             6.
             
          
           
             Zach.
             8.
             17.
             
          
           
             Ephes.
             2.
             2.
             3.
             
          
           
             Thoughts
             ascending
             from
             the
             heart
             .
          
           
             Matth.
             15.
             19.
             
          
           
             Mark
             7.
             21.
             
          
           
             Luke
             24.
             38.
             
          
           
             James
             1.
             18.
             
          
           
             〈◊〉
             .
             4.
             3.
             
          
           
             2
             Kings
             3.
             14.
             
          
           
             2.
             
             Thoughts
             injected
             by
             the
             Devil
             .
          
           
             Luke
             22.
             3.
             
          
           
             Acts
             5.
             3.
             
          
           
             The
             manner
             how
             we
             come
             to
             be
             infected
             with
             sin
             .
          
           
             Gen.
             3.
             6.
             
          
           
             〈◊〉
             John
             2.
             16.
             
          
           
             Six
             〈◊〉
             in
             sin
             .
          
           
             1
             The
             receiving
             of
             the
             〈◊〉
             .
          
           
             1
             Tim.
             5.
             15.
             
          
           
             Gal.
             4.
             9.
             
          
           
             2
             The
             retaining
             of
             the
             seed
             .
          
           
             Hier.
             in
             Mat.
             
          
           
             Job
             20.
             13.
             
          
           
             3
             The
             conception
             of
             sin
             .
          
           
             James
             1.
             15.
             
          
           
             4
             The
             forming
             of
             the
             parts
             .
          
           
             Num.
             25.
             1.
             
          
           
             Prov.
             18.
             1.
             
          
           
             5
             The
             quickning
             of
             it
             .
          
           
             Job
             31.
             1.
             
          
           
             Gen.
             6.
             5.
             
          
           
             6
             The
             birth
             ,
             and
             travel
             .
          
           
             James
             1.
             14.
             
          
           
             Two
             wayes
             whereby
             a
             man
             is
             tempted
             of
             his
             own
             lust
             .
             
               
                 1.
                 
                 By
                 the
                 bait
                 .
              
               
                 2
                 By
                 the
                 hook
                 .
              
            
          
           
             Hos.
             7.
             5.
             
          
           
             The
             same
             wayes
             do
             the
             Devil
             and
             the
             World
             use
             in
             their
             temptations
             .
          
           
             2
             Cor.
             2.
             11.
             
          
           
             Mat.
             8.
             32.
             
          
           
             2
             Cor.
             7.
             5.
             
          
           
             1
             Thess.
             2.
             18.
             
          
           
             The
             〈◊〉
             part
             .
          
           
             The
             renewing
             of
             the
             heart
             and
             minde
             .
          
           
             Ephes.
             4
             23.
             
          
           
             Col.
             3.
             10.
             
          
           
             Gal.
             6.
             15.
             
          
           
             1
             Thess.
             5.
             23.
             
          
           
             Col.
             3.
             5.
             
          
           
             Rom.
             6.
             
          
           
             2
             Sam.
             15.
             25.
             
          
           
             Mat.
             26.
             39.
             
          
           
             Job
             14.
             4.
             
          
           
             1
             Cor.
             5.
             8.
             
             Ephes.
             2.
             3.
             
          
           
             The
             〈◊〉
             of
             this
             renewing
             .
          
           
             Ezek.
             6.
             
          
           
             James
             3.
             6.
             
          
           
             Jer.
             17.
             9.
             
          
           
             Luke
             4.
             13.
             
          
           
             Mat.
             5.
             5.
             
          
           
             Deut.
             6.
             6.
             
          
           
             Joel
             2.
             12
             ,
             13.
             
          
           
             Jer.
             4.
             3.
             4.
             
          
           
             Psal.
             73.
             1.
             
          
           
             24.
             3.
             4.
             
          
           
             The
             meaus
             of
             Renovation
             .
          
           
             Psal.
             51.
             
          
           
             1
             John
             1.
             7.
             
          
           
             1
             Cor.
             6.
             11.
             
          
           
             Rev.
             3.
             20.
             
          
           
             Mat.
             5.
             29.
             
          
           
             Psalm
             16.
             3.
             
          
           
             119.
             
          
           
             101.
             7.
             
          
           
             Gen.
             3.
             6.
             
          
           
             Psal.
             119.
             37.
             
          
           
             Job
             31.
             1.
             
          
           
             1
             Cor.
             15.
             33.
             
          
           
             Psalm
             58.
             5.
             
          
           
             Mark.
             4.
             24.
             
          
           
             Psalm
             137.
             9.
             
          
           
             Gal.
             1.
             16.
             
          
           
             Colos.
             3.
             16.
             
          
           
             Psalm
             .
             19.
             9.
             
          
           
             Psalm
             119.
             9.
             
          
           
             Psalm
             131.
             2.
             
          
           
             Rom.
             8.
             13.
             
          
           
             Luke
             16.
             25.
             
          
           
             1
             Cor.
             9.
             10.
             
          
           
             Ezek.
             16.
             49.
             
          
           
             Prov.
             23.
             33.
             
          
           
             2
             Cor.
             7.
             11.
             
          
           
             Matth.
             5.
             8.